The Matter of Confirmation

84. Definition. Confirmation is a sacrament by which, through the anointing of chrism and the imposition of the hand under a certain form of words, the Holy Spirit is conferred for strengthening the faith received in baptism.

a. Confirmation is the complement of baptism, by which, through more abundant gifts of the Holy Spirit, the supernatural life infused in baptism is increased and perfected. Therefore in the first centuries of the Church confirmation was conferred together with baptism.

b. Concerning the time of institution, some (Scotus) teach that confirmation was instituted by Christ the Lord after his resurrection, when he conferred on the apostles the fullness of episcopal power by those words: "As the Father has sent me, I also send you ... Receive the Holy Spirit."² But others think that this sacrament was instituted at the Last Supper, when Christ had a longer discourse to the apostles.³ For since Christ in this discourse several times promises that he will send the Holy Spirit both to the apostles and to the other faithful, it is not incredible that he at the same time taught in what way the Holy Spirit was to be conferred on individuals. Hence there prevailed and is preserved in the Church the custom of preparing chrism on the Lord's Supper. Nevertheless the patrons of this opinion concede that Christ at the Last Supper only taught the apostles the matter and form of confirmation, but did not give them the power of conferring this sacrament, because the apostles at that time had not yet been instituted bishops, to whom alone it belongs to minister this sacrament.⁴ Hence a third opinion arose, which holds that the institution of this sacrament was begun at the Last Supper but completed after the resurrection, when the full power of priestly and episcopal order was conferred on the apostles.⁵

¹ St. Thomas III, q. 72; St. Alphonsus, l. 6, n. 161-188; Suarez, De sacramentis, disp. 32-38; Coninck, De sacramentis, q. 72, n. 1-115; Sporer-Kazenberger, Supplementum theol. sacram., c. 2, n. 1-49; Ballerini-Palmieri, Opus theol. mor., IV, n. 785-807; Lehmkuhl, Theol. mor., II, n. 89-104 (n. 120-144); Heimbucher, Die hl. Firmung (Augsburg: Huttler, 1889); Dolger, Das Sakrament der Firmung (Vienna: Mayer, 1906); Code of Canon Law, 780-800.

² John 20, 21-22.

³ John 14-17.

⁴ Suarez, disp. 32, sect. 2, n. 4; Sporer-Kazenberger, n. 5.

⁵ Coninck, n. 23.

85. The effects of this sacrament are: a. an increase of sanctifying grace, virtues, and gifts of the Holy Spirit; for it is a sacrament of the living, which supposes first grace; b. sacramental grace: a right to special actual graces by which the faith received in baptism can be preserved against internal and external temptations and unconquerably defended; c. the impression of a character, by which a baptized man is constituted a soldier of Christ, the supreme leader, in the fight against the enemies of salvation; hence it is that this sacrament can be repeated neither licitly nor validly.

In the first times of the Church the sacrament of confirmation produced effects altogether extraordinary, namely graces freely given or charisms, especially the charism of tongues.¹ Since these effects chiefly tended to show to unbelievers the Holy Spirit vivifying and governing the Church of Christ, and were necessary only in the beginnings of the Church, afterward they ceased.

¹ 1 Cor. 12, 4-11.

86. On the remote matter. The valid remote matter of confirmation is chrism made from olive oil and balsam and blessed by a bishop¹ with the special blessing of chrism.

1. Chrism is a mixture composed of oil and balsam. Olive oil is certainly required for the value of the sacrament; for only olive oil is and is called simply oil. Balsam must certainly be mixed in by necessity of precept; that it must also be mixed in by necessity of sacrament cannot be demonstrated. That chrism is the matter of this sacrament is clear from the words of Eugenius IV and from the constant tradition of the Church.

a. Balsam seems to have to be mixed in by necessity of precept, but not by necessity of sacrament. For oil consecrated with the special blessing of confirmation was in the first times called chrism. Moreover, before the fifth century there is found no document from which it is clear that balsam was mixed with the oil of confirmation. Finally, to the question whether confirmation administered with oil without balsam ought to be repeated, Innocent III responded that nothing was to be repeated.²

b. It does not matter whether balsam of this or that species or region is mixed in; but it must be mixed in in such a quantity that the oil gives off the odor of balsam, yet it is not necessary that it be mixed with each single part of the oil.

c. In the Greek Church, from ancient usage, several other aromatics are mixed with the chrism; yet for this reason the matter of confirmation does not become invalid or illicit, provided oil and balsam are present, which alone are necessary.³

2. That chrism must be consecrated by a bishop is necessary for the value of the sacrament, even if the sacrament is conferred by a presbyter. This is rightly deduced from the fact that this proposition, "the sacrament of extreme unction can be validly ministered with oil not consecrated by episcopal blessing," was condemned as rash and close to error; for the same holds a fortiori concerning confirmation.⁴

To most it seems certain that a simple priest cannot validly consecrate chrism, not even by delegation of the supreme pontiff. For in the decree of Eugenius IV it is said that the matter of confirmation is chrism blessed by a bishop. Moreover, although the power of administering confirmation is sometimes conferred on a simple priest, nevertheless it is always prescribed that he use only chrism blessed by a bishop.⁵ But concerning the facts which are brought forward to the contrary, they say that it is not certainly clear.⁶ Nevertheless it can scarcely be doubted that Eugenius IV, on 28 Jan. 1444, gave the vicar provincial of the Friars Minor in Bosnia the power of making chrism.⁷

3. In order that it be certainly valid matter, the chrism must have been blessed by the special blessing of chrism, by which it is constituted the matter of this sacrament; other oil blessed by a bishop is doubtful matter of the sacrament of confirmation.⁸

Therefore confirmation administered with the oil of catechumens or of the sick is doubtful, because it has not been consecrated with the blessing which is prescribed for chrism. Since nevertheless the sacrament is not certainly invalid, in the article of death, or if someone otherwise would always lack this sacrament, if chrism is lacking, confirmation could be conferred under condition with another oil; and in the same way, if it can be done, confirmation which was conferred with oil alone is to be repeated under condition.⁹

4. For administering confirmation licitly, from the precept of the Church fresh chrism must be used, i.e., chrism consecrated on the Lord's Supper just past. Only where new chrism cannot be had and there is an urgent cause of conferring confirmation is it licit to use old chrism.

¹ From the decree of Eugenius IV for the Armenians. Cn. 780, 781.

² Cf. Dolger, p. 192 f.

³ Benedict XIV, constitution Ex quo primum, 1 Mar. 1756.

⁴ Holy Office, 13 Jan. 1611; 14 Sept. 1842. Cf. Lehmkuhl, Theol. m., II, n. 93 (n. 126); Ballerini-Palmieri IV, n. 788; cn. 781.

⁵ Benedict XIV, De synodo, l. 7, c. 8, n. 1 s.

⁶ Cf. Benedict XIV, l. c., l. 7, c. 7; Ballerini-Palmieri IV, n. 789.

⁷ Cf. Linz. Quartalschrift, 1904, p. 805 ff.

⁸ Threefold oil is blessed by the bishop on the Lord's Supper, each with a special blessing of the Roman Pontifical: oil of the sick (O. I.), oil of catechumens or of salvation (O. S.), and holy chrism (S. Ch. or Ch.). The oil of the sick is used in administering extreme unction and in the consecration of bells for the exterior anointing; the oil of catechumens is used in baptism for the anointing which is made before baptism itself, in the ordination of a presbyter, and in some other consecrations, e.g., in the consecration of kings; chrism is used in confirmation, in baptism after baptism itself has been conferred, in the consecration of a bishop, and in various consecrations, e.g., of a chalice, paten, altar, bell (interiorly), etc.

⁹ St. Alphonsus, n. 162.

87. On the proximate matter. The proximate matter is the anointing of the person to be confirmed on the forehead, in the manner of a cross, applied immediately through the imposition of the hand.

Theologians sometimes signify both of these actions, namely the anointing and the imposition of the hand, by the name chrismation; ordinarily, however, they designate only the anointing by this name.

1. That the anointing with chrism is necessary for the value of the sacrament cannot be doubted. Although a few theologians thought that the imposition of the hand alone sufficed for the value of the sacrament, nevertheless, from the fact that chrism is essential matter, it follows that chrismation also is necessary for value.

2. That the anointing must be made immediately by the minister is certainly of the essence of the sacrament; otherwise the imposition of the hand, which is essential, would be lacking. Therefore confirmation is invalid in which the anointing is made by means of an instrument.¹

3. That the anointing must be done on the forehead and in the manner of a cross is likewise more probably necessary for the value of the sacrament; for the Church has always regarded the anointing of the forehead as proper to confirmation, and the anointing of the crown of the head as proper to the baptismal anointing. Therefore if the anointing is made on the cheek or on the mouth, confirmation seems to be invalid. That the anointing must be made in the manner of a cross is clear from the form, which otherwise would not be true.

4. Finally, the imposition of the hand also, which the apostles themselves are read to have used for conferring the Holy Spirit,² is essential. But that imposition is understood which is made by anointing. Therefore by the very fact that the bishop, anointing with his hand, touches the person to be confirmed, he is judged to impose his hand on him.

There is a twofold imposition of hands in confirmation: one at the beginning of the sacred rite, where the bishop extends his hands over those to be confirmed and recites the prayer Omnipotens; the other, which is not distinct from the anointing. This latter, not the first, is essential; for since the Greeks do not have the first imposition of hands, it would have to be said that they do not have the sacrament of confirmation, if that first imposition were affirmed to be necessary.³ And just as the first imposition of the hand, so also the blessing which is given at the end is required neither by necessity of sacrament nor by precept of the Church; for the words of the Roman Pontifical by which those to be confirmed are admonished not to depart before the blessing are not preceptive. Therefore although those to be confirmed, as far as can be done, ought to be present at the first imposition of hands and not depart before the blessing, nevertheless this is not necessary by force of precept.

¹ Cn. 781, 2.

² Cf. Acts 19, 6. Cn. 780; 781, 2.

³ Cf. S. C. de Prop. Fide, 6 Aug. 1840.

88. On the form. The form of confirmation consists in these words: I sign thee with the sign of the cross and confirm thee with the chrism of salvation in the name of the Father and of the Son and of the Holy Spirit. In this form: a. I sign signifies the sacramental action of signing and at the same time the essential effect of the sacrament, namely that a Christian man becomes a soldier of Christ; b. I confirm denotes the sacramental action of anointing and at the same time the likewise essential effect, namely the more abundant strength and grace of the Holy Spirit; c. the word thee designates the subject.

The form of the Greeks is this: Receive, or there is given to thee, the seal of the gift of the Holy Spirit. In this form, which is certainly valid and, by concession of the Roman Pontiff, also licit in the Greek Church, there is contained the principal minister of the sacrament, the Holy Spirit; the sacramental action applied to the person who is confirmed; and the essential effect, namely the communication of the Holy Spirit, who is the strength of the soul for professing the faith generously.

In the form of confirmation, therefore, the following are not essential: a. the word I sign or I confirm, for either one suffices; b. the words with the sign of the cross; c. the words with the chrism of salvation; d. the invocation of the most holy Trinity, for these are not found in the form of the Greeks, and the form of the Greeks cannot be called invalid. The consequence must be denied in the argument by which some try to show that the invocation of the most holy Trinity is necessary by necessity of sacrament, namely: confirmation is the complement of baptism; but in baptism the invocation of the most holy Trinity is necessary; therefore also in confirmation. For from the fact that in baptism, which is the beginning of faith, that invocation is necessary, it does not follow that it is also necessary in confirmation. Therefore the invocation of the most holy Trinity is necessary only by necessity of precept. - Besides, considering the diverse forms by which the sacrament of confirmation was administered in different places and times, it seems necessary to say that any words constitute a valid form which exhibit the essential character of the sacrament, namely the confirmation and perfection of faith and the communication of the Holy Spirit.

CONFIRMATION is a sacrament by which a baptized person receives grace boldly to profess and defend the Faith which he received in Baptism. It is, then, complementary to Baptism; as Baptism makes a man a follower of Christ, Confirmation makes him a soldier of Christ. It is a sacrament of the living, and gives an increase of sanctifying grace to the soul together with the right to receive those actual graces which will be needed to resist temptation and to lead a good Christian life. It is also one of the three sacraments that imprint a character on the soul.

Divines are not agreed as to what constitutes the matter of Confirmation. Some hold that the general imposition of hands by the bishop who confirms at the beginning of the rite is the essential matter; while the subsequent anointing of each person to be confirmed belongs to the matter accidentally. Others maintain that this general imposition of hands and the anointing form the essential matter of the sacrament. The common opinion is that the anointing with chrism, together with the simultaneous imposition of the hand of the Bishop on the forehead of the confirmed person while he makes on it the sign of the cross with the chrism, is the adequate and essential matter of the sacrament.

Chrism, which is thus the remote matter of Confirmation, is made of olive oil and balsam. It is a disputed point whether the mixture of balsam is only of precept or whether it is necessary for the validity of the sacrament. However, balsam of any country will suffice. The chrism thus made must be blessed by a bishop, and this, according to the common opinion, is necessary for the validity of the sacrament.

Three kinds of holy oils are blessed by the bishop on Maundy Thursday—the oil of the sick, with which Extreme Unction is given; the oil of catechumens, with which those about to be baptized are anointed in administering Baptism; and chrism. It is probable that any one of these holy oils will serve for the others, so that Confirmation given with oil of the sick would be probably valid. Still it is not lawful to follow this opinion except in case of necessity.

A fresh supply of holy oils should be procured every year after they have been blessed by the bishop on Maundy 'Thursday, and the old ones burned. However, if the new oils cannot be obtained at the proper time, especially in the missions where Vicars Apostolic without episcopal consecration have faculties to give Confirmation, the old oils may be used as long as the difficulty of obtaining new ones lasts.

The form of Confirmation is, “I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost.” There is some doubt as to whether the invocation of the Blessed Trinity is an essential part of the form, chiefly because it does not appear along with the other part in the form used in the Eastern Church. The question belongs to dogmatic theology, but briefly we may say that if it is an essential part of the form, the invocation is elsewhere in the Oriental rite.

I. Remote matter. 1. For validity, so that this be undoubted, there are required: 1. chrism, that is, a composition from olive oil and balsam; 2. consecrated; 3. by a bishop; 4. and this by a special consecration of chrism. Now from the aforesaid:

a) Olive oil is certainly required, as is clear from the universal and constant tradition of the Church¹ (St. Thomas, III, q. 72, a. 2; St. Alphonsus, VI, 162).

b) The admixture of balsam is most probably required, regard being had both to the decree of Eugene IV for the Armenians, which hands down that the matter is chrism confected from oil and balsam, and from the practice of the Church. The reason for doubting is taken from the fact that Paul IV and Pius V conceded to the Indians the privilege of using in place of balsam a liquid which is called balsam by them, but is not; likewise from the fact that the use of balsam does not appear before the sixth century, although even before that oil came under the name of chrism.

c) Some consecration or blessing likewise seems to be required, attention again being paid to the decree of Eugene IV and to the practice of the Church (St. Alphonsus, VI, 163).

d) Consecration by a bishop is certainly prescribed, but it is not so certain that it is required for validity (cf. canon 781, § 1). The power of consecrating chrism seems in antiquity sometimes to have been conferred on a simple priest.² It is also certain that the faculty of confirming with chrism consecrated by a bishop can be granted to a simple priest (canon 781, § 1).

e) A special consecration or blessing, that is, the consecration proper to chrism, likewise seems to be required; this is already suggested by the very necessity of chrism.

Corollary. Since olive oil is certainly required for validity, note that nut oil or other kinds of oil can never be used.

2. For liceity it is required that certainly valid matter be used, and that the chrism have been consecrated on the most recent Lord's Supper day (canon 734, § 1). Hence it is not permitted to confirm with old chrism, unless necessity urges. It is said, certainly valid matter; this does not prevent Confirmation from being conferred under condition, at least in danger of death, with oil of catechumens if chrism consecrated by a special blessing cannot be had; for the great usefulness of the sacrament suffices so that it can be exposed to the danger of nullity (St. Alphonsus, VI, 162).

¹ Cf. Innocent III, Decretals, book I, title 15, at the beginning of chapter 1, Cum venisset.

² Dolger, op. cit., pp. 108-112.

II. Proximate matter. 1. For validity, so that this be undoubted, there are required: 1. anointing; 2. on the forehead; 3. made immediately by the hand of the minister, not through an instrument; 4. in the form of a cross (cf. canon 780). But what degree of certainty belongs to each of the things enumerated, see among the dogmatic theologians.

The imposition of the hand is certainly required for the essence of Confirmation, as is already clear from Sacred Scripture itself.¹ But, according to the opinion which today is commonly held as certain, the required imposition of the hand is neither that imposition or extension of the hand which is had at the beginning of the rite and is made over all those to be confirmed under the prayer: Almighty, everlasting God, etc. (cf. canons 780 and 781, § 2);² nor is it that imposition of the hand by which the minister, during the anointing itself, places the rest of the hand on the head of the one to be confirmed;³ but it is the anointing itself, so that this is at once both anointing and imposition of the hand.

2. For liceity it is required that certainly valid proximate matter be used, and that the anointing be made with the thumb of the right hand; for this is the usage of the Church, which nevertheless quite probably obliges only under light obligation, because in the consecration of a bishop the thumb and index finger of each hand, indeed even both whole hands, are anointed (St. Alphonsus, VI, 165).

¹ Acts 8:17; 19:6; Hebrews 6:2.

² Decree for the Armenians; Sacred Congregation de Propaganda Fide, 6 August 1840 (Collectanea, n. 908).

³ Innocent III, Decretals, book I, title 15, chapter 1.

The legitimate form is:

I. For the Latin Church: "I sign you with the sign of the cross and confirm you with the chrism of salvation, in the name of the Father and of the Son and of the Holy Spirit." Probably these suffice for the essence: I sign and confirm you; or, I confirm you with the chrism of salvation; since these alone are found equivalently in the form of the Greeks. Nevertheless it is also probable that all things in the form are essential; this depends on the question what the direct power of the Church is concerning the value of the sacraments (cf. St. Thomas, III, q. 72, a. 4; St. Alphonsus, VI, 167, 168).

II. For the Greek Church: "The seal of the gift of the Holy Spirit." Yet it is disputed whether the invocation of the Most Holy Trinity also, which in the Greek Euchologia is premised to chrismation, pertains to the essence. Several of those who judge that in the Latin form all things, even the expression of the Most Holy Trinity, are essential affirm this; and they are bound to affirm it unless they admit that Christ did not determine the form of Confirmation in a fixed specific form.

The Sacrament of Confirmation.—Next to Baptism, not in necessity or dignity but in likeness and in time, is Confirmation; for Confirmation completes the work begun in Baptism, and it is also frequently received immediately or next after Baptism. It may be defined as “the Sacrament in which through the anointing with chrism and the prayer of the bishop a baptized person is perfected and strengthened in the grace received and signed indelibly with the character of soldier of Jesus Christ.”

(a) The element of the Sacrament (remote matter) is chrism, that is, a mixture of olive oil and balsam specially blessed by the bishop and applied (proximate matter) by an anointing and the imposition of hands on the forehead of the recipient. The law of the Church requires that the chrism be new (i.e., made at the last previous consecration of oils), and that the anointing be made with the right thumb in the form of a cross.

(b) The form of Confirmation in the Latin Church is as follows: “I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation in the name of the Father and of the Son and of the Holy Ghost.”

If the first imposition of hands was omitted, Confirmation is not therefore to be repeated, nor even under condition. S. C. de P. F. 6 Aug. 1840.

“We judge that Confirmation performed by a Bishop, that is, the imposition of hands, is to be received as holy and venerable.” Profession of faith prescribed to the Waldensians.

“Another is the Sacrament of Confirmation, which Bishops confer through the imposition of hands by anointing the regenerated with chrism.” Confession of faith of Michael Palaeologus.

“While a certain missionary, furnished with an Apostolic Indult to confirm, was about to administer the Sacrament of Confirmation to many Christians, he was frightened by the gentiles standing in the courtyard. Therefore, the first imposition of hands having been omitted, the prayer Omnipotens having been read hastily as far as the words from heaven, and the commemoration of the seven gifts having been neglected, he pronounced the form: ‘I sign you,’ etc. It is asked whether, with attention to the Encyclical of Benedict XIV, Ex quo primum, and to the scandal which would arise if those Christians were again confirmed conditionally, they can with a safe conscience be left in good faith.—Response. Confirmation is not to be repeated conditionally.” Sacred Congregation for the Propagation of the Faith, 6 August 1840.

“When, because of an accidental case, the ceremonies of the final blessing were omitted in Confirmation, the imposition of hands and the anointing nevertheless having been performed, a doubt was proposed by the Bishop: Whether the children in question were validly confirmed?—Response. Affirmative.” Holy Office, 22 June 1892.

“Bishop N. N. sets forth that, while he was in a large town administering the Sacrament of Confirmation in a public church to several hundred children, after he had confirmed two thirds of them the Bishop’s sacred chrism ran out, and it was necessary to have recourse to the chrism which was kept, together with the oil of Catechumens, with the Pastor. Although every care was taken to use the small vessel which bore written on its face sacrum chrisma, nevertheless, in the end it was discovered that the oil of Catechumens was instead contained in that small vessel. The undersigned respectfully asks whether and how he ought to repair this involuntary error.—Response. Let him be silent.” Holy Office, 22 November 1899.

What is confirmation? - It is a sacrament of the New Law, instituted by Christ the Lord, by which, through the imposition of hands and the anointing of chrism in the word, the strength of grace is given for professing the faith received in baptism. Trent sess. 7, c. 1, 2; Florence, Decree for the Armenians; Decree Lamentabili, July 3, 1907, prop. 44; Roman Catechism 5; St. Thomas 3 p., q. 72, a. 1; Suppl. q. 29, a. 3; E. M.

What are the effects of confirmation? - It is strength for constantly professing the faith where there is need, and for defending it when the opportunity is given. And therefore it brings to the soul grace and helps by which it may provide this. Moreover, since through the sacrament of confirmation men receive power and strength for spiritual combat against the enemies of the faith, it is necessary that by its reception a character be imprinted. Florence, l.c.; Roman Catechism 2, 5, 20, 23; St. Thomas 3 p., q. 72, a. 1, 5, 7.

What is the matter of confirmation? - It is twofold: the imposition of hands and the anointing of chrism. The imposition of hands is not that which is done at the beginning of the sacred function over all those to be confirmed, but that which is had when the minister anoints each one to be confirmed with blessed chrism. But chrism is confected from olive oil and balsam of any region. Florence, Decree for the Armenians; St. Pius V, Brief, Aug. 2, 1571; Benedict XIV, Const. Ex quo primum, March 1, 1756; S. C. de P. F., Aug. 6, 1840; Roman Catechism 7; Roman Pontifical, de Confirm.; St. Thomas 3 p., q. 72, a. 2; Lugo Resp. Mor. l. 1, d. 8; E. M.

Note: Concerning the adequate matter of this sacrament, St. Alphonsus has these things: "The common or almost common opinion, which we defend and judge most certain with Bellarmine, holds that the adequate and total matter of confirmation is the anointing with chrism, which is applied to those to be confirmed through the imposition of the bishop's hand... Therefore we confess that for the matter of confirmation both anointing and imposition are required, but only that imposition which is indistinct from the anointing... But according to our opinion, that the total adequate matter of confirmation is the anointing of chrism performed by the hand of the bishop, it must be noted that it is of the essence of the sacrament: 1. That the anointing be done on the forehead, as is had from C. un. de Sacra unctione, and from the Decree of Eugene IV according to the common opinion... 2. That the anointing be done in the form of a cross, according to St. Thomas 3 p., q. 72, a. 4 ad 3, whom the doctors also commonly follow... 3. That the anointing be done by the hand of the ministering bishop himself." L. 164; St.

Thomas 3 p., q. 72, a. 9; Roman Catechism 24; Roman Pontifical, de Confirm.; E. M. "Through chrismation of the forehead there is designated the imposition of the hand, which by another name is called Confirmation; because through it the Holy Spirit is given for increase and strength." C. un. de Sacr. unct. - Each thing, imposition of the hand and anointing, is had from Sacred Scripture: Acts 8:17; 19:6; 2 Cor. 1:21, 22; Eph. 1:13; 4:30; 1 John 2:27. For these places are understood by several Fathers of the Sacrament of Confirmation.

You will resolve: Confirmation would be invalid if the anointing is done by means of an instrument. Holy Office, Jan. 14, 1885. - Likewise it is invalid if, instead of on the forehead, it is done on the mouth. - But although it ought to be done with the right thumb of the bishop, nevertheless the anointing would be valid if it were done with another finger of the bishop, and even if it were the finger of the left hand. Yet the bishop would sin if he did this without necessity; for he would act against the universal practice of the Church, although it does not appear that inversion of the said ceremony reaches grave fault. S. R. C., May 7, 1853; L. 165.

Are olive oil and balsam of the necessity of the sacrament? - "It is certain that oil is of the necessity of the sacrament... And it must be olive oil... But whether balsam also is of the necessity of the sacrament, the first opinion denies...; the second opinion, more common and more probable, affirms... But it is certain that neither opinion is of faith, nor certain; hence the sacrament is altogether to be conferred with oil and balsam, and otherwise it would be at least doubtful... And therefore confirmation given with oil alone would have to be repeated at least conditionally. Conversely, because the first opinion is sufficiently probable, at the point of death confirmation can well be conferred conditionally from oil alone, if chrism confected also from balsam cannot be had; for the great utility of this sacrament would be a just cause for ministering it conditionally." L. 162. A privilege was granted to the Indians by Paul IV and by Pius V of using another liquid, which is not balsam, although by them it is called balsam. But it is certain that balsam is required by necessity of precept. L. H. A. tr. 14, n. 39. - Florence, Decree for the Armenians; Roman Catechism 7-9; St. Thomas 3 p., q. 72, a. 2.

Must chrism necessarily be blessed? - It must be affirmed absolutely, if the discussion is about necessity of precept. It must altogether be affirmed also, if the discussion is about necessity of sacrament. For this is urged by the constant practice of the Church and the Decree of Eugene IV, in which it is read that the matter of confirmation is chrism blessed by the bishop. St. Alphonsus H. A. tr. 14, n. 39 says: "The remote matter of confirmation is chrism confected from balsam and oil through the blessing of the bishop, to distinguish it from the oil of baptism and of the sick, as Innocent XI distinguished in C. Cum venisset, de Sacr. unct. But whether one of these oils is valid matter for another sacrament, Suarez, Laymann, and Henriquez deny, but Bellarmine, Castro Palao, Bonacina, and Barbosa more probably affirm." L. 163; St. Thomas 3 p., q. 72, a. 3; E. M.

Must chrism necessarily be of that year? - This is not required by necessity of sacrament, because whether it is old or new, the matter is not changed; but it is required from the precept of the Church. Hence a bishop would sin gravely who confirmed with old chrism. For to this end new chrism is consecrated on the Supper of the Lord, the old having been burned. - L. 163.

What is the form of confirmation? - Just as the total adequate matter of confirmation is the anointing of chrism applied through the hand of the bishop, so the total form is the words which the bishop pronounces while anointing: I sign you with the sign of the cross, and I confirm you with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Spirit. Florence, Decree for the Armenians; Roman Pontifical, de Confirm.; St. Thomas 3 p., q. 72, a. 4; L. 167 IV.

When the bishop says: N., I sign you, etc., another name of a Saint can be imposed on the one to be confirmed, besides the baptismal name. S. C. R., Sept. 20, 1749, n. 2404; E. M. 404.

What words of this form are essential? - For validity the following are altogether essential: 1. The words signo and confirmo, unless they are supplied by another synonymous word. 2. The expression of the Most Holy Trinity, as in baptism. 3. The word te, by which the subject of the sacrament is designated. 4. The words signo crucis, and also the words chrismate salutis.

But to say corroboro for confirmo, or sanctificationis for salutis, would be only an accidental change. The words signo te signo crucis signify the sacramental action, and by them there is indicated the sign or standard which is given to the soldier of Christ for spiritual combat. Confirmo te chrismate salutis signify the spiritual strength which is conferred upon a man through the sacrament of visible matter for salvation, namely through the sacred anointing of chrism. In nomine etc. signify the cause conferring the fullness of spiritual strength. Florence, Decree for the Armenians; Roman Catechism 11, 12; St. Thomas 3 p., q. 72, a. 4; L. 168.

Is the form used among the Greeks valid: The seal of the gift of the Holy Spirit? - Resp. In the affirmative with the common opinion of theologians. For the sense is: by this sign, which I confer upon you, the gifts of the Holy Spirit are given, with the verb omitted, according to the custom of the Greeks. But the invocation of the Most Holy Trinity, while in the Latin Church it is had after the anointing, is had in the Greek Church in the preceding prayer. Otherwise one would have to say that the Greeks do not have the sacrament of confirmation, which is very hard. Moreover, this is clear from the Declaration of Benedict XIV in the encyclical letter Ex quo primum to the Bishops of the Greek rite, March 1, 1756. - L. 164, 169.

To nn. 475, 476, 477.

A Bishop called to administer Confirmation to a certain young man found his forehead, because of a contagious disease, covered with a certain thick crust, which was abundantly flowing with pus. Therefore first he imposed his hand over his head, and then, with cotton dipped in sacred chrism, he anointed the aforesaid crust of the forehead. Was it valid? It does not seem so.

The proximate matter of the Sacrament of Confirmation is chrismation and the imposition of the Bishop's hand, as is established from the Confession of Faith of Michael Palaeologus: "Another is the sacrament of Confirmation, which Bishops confer by the imposition of hands, by chrismating."

The aforesaid imposition of the hand, a rite introduced by the Apostles, as in ordination so also in confirmation, is to be made by bodily touch.

But this imposition of the hand is not a rite really distinct and separated from the chrismation itself on the forehead of the one to be confirmed, and to be made in the manner of a cross. In the single chapter de Sacr. Unct. it is said: "Through the chrismation of the forehead the imposition of the hand is designated, which by another name is called Confirmation; because through it the Holy Spirit is given for increase and strength."

Therefore, since the imposition of the hand, altogether essential in Confirmation, is indistinct from the anointing, which is altogether to be made on the forehead and not on the head, it is evident that Confirmation is invalid if first the imposition of the hand is made over the head, and then the anointing is made by means of an instrument; which was also decided by the Holy Office, January 14, 1885.

And indeed, since the imposition of the hand essentially required in Confirmation is not an imposition of the hand over the head of the one to be confirmed, distinct from the anointing itself and separated from it; but is that imposition of the hand which accompanies the anointing on the forehead in the manner of a cross, and which consequently is indistinct from the anointing, St. Alphonsus, book 6, n. 164, it is evident that this imposition of the hand must be altogether physical, and consequently immediate, that is, it must be made with no instrument or no foreign thing intervening. And just as chrismation is essentially to be made on the forehead, so in that chrismation the imposition of the hand also is on the forehead.

"The anointing must be made by immediate contact of the hand of the Bishop who confirms on the forehead of him who is confirmed, without the cooperation of any intermediate instrument, such as a brush, cloth, sponge, etc." Dictionnaire de Theologie Catholique, Paris, 1908, v. Confirmation, p. 1098, vol. 3.

Therefore, in the Case, the imposition of the hand over the head of the sick person, first made, truly contributes nothing as regards the validity of Confirmation.

This validity indeed depends on immediate anointing, performed with chrism on the forehead of the sick person, and on the implicit immediate imposition of the hand of the minister. If Confirmation or chrismation could be made with a little brush or another instrument, "the immediate imposition of the hand of the minister, which is altogether required, would be lacking; that mediated imposition is improperly so called." Not the hand, but the brush, the cotton, is imposed. St. Alphonsus, loc. cit.

When the question was proposed: Whether Confirmation conferred with a small brush by an orthodox minister is valid? The Sacred Congregation of the Sacraments, August 6, 1912, answered: In the negative, and therefore it is to be repeated.

Now in the Case, the anointing was not made immediately by the hand of the minister, or by his thumb, but by means of cotton; hence in truth by this anointing the imposition of the hand was not immediate, but mediate.

And on this head, in the Case, Confirmation must simply be said to be invalid.

And if Confirmation was invalid from defect of the imposition of the hand, it was also invalid from defect of true anointing in the Case. For how can the forehead of the young man to be confirmed be said to have been anointed, if, as is explained, the anointing was made upon a crust flowing with pus? If that crust was flowing with pus, anointing was physically impossible, since the cotton had to be immediately soaked with pus, and the pus to adhere immediately to it; and consequently an anointing with sacred chrism could no longer be had by that cotton.

Furthermore, just as Baptism is held as doubtful if the head of the one to be baptized abounds with an oily crust, since then the water with difficulty touches the head itself, so by parity, indeed much more, Confirmation must be held as doubtful if anointing is made upon a crust which flows with pus.

As doubtful, namely prescinding from the required immediate imposition of the hand and the required anointing, concerning which it has already been said.

2. Joseph holds that the imposition of hands does not pertain to the essential matter of confirmation. Indeed, he says, the Greek Church does not use the imposition of hands. Benedict XIV, C. Ex quo primum § 50. D'Annib. 279.

Quaer. What is to be said of the Case?

R. The imposition of hands is altogether essential to the sacrament of confirmation. For the Apostles themselves are read to have used it for conferring the Holy Spirit. Acts 18 and 19. Likewise, the Fathers testify concerning its continued use in the Church from the age of the Apostles. Nor indeed does the Greek Church dissent. For this essential imposition of hands is that which is annexed to chrismation, and the Greek Church itself certainly uses it in precisely the manner in which the Latin Church uses it. Hence Michael Palaeologus, in the profession of faith which in the year 1274 he sent to Gregory X, expressly says: "Another is the sacrament of confirmation, which bishops confer through the imposition of hands, by chrismating those reborn." Wherefore Benedict XIV, l. c., indeed excludes an imposition of hands distinct from chrismation, but by no means also one indistinct and included in the chrismation itself. For through this the chrismation is made. But another imposition of hands is not necessary. Theol. Wirceburg. 142. seqq., I. M. 475. 476.

261. • I. The remote matter of Confirmation is chrism made from olive oil and balsam, and blessed by a Bishop. - Thus commonly, and it is clear from the Council of Florence in the Decree on the Sacraments. It can also be said that the partial remote matter is the hand of the Bishop formally as such, inasmuch, namely, as the imposition of the hand is the partial proximate matter, as will soon be said.

II. The proximate matter is the anointing with chrism applied to those to be confirmed by the Minister of this Sacrament through the imposition of the hand. This is clear from the Declaration of Benedict XIV, in the Encyclical Letter Ex quo primum, where he has these things: Therefore let this be said, which is beyond controversy: namely, that in the Latin Church the Sacrament of Confirmation is conferred by using sacred chrism, or olive oil mixed with balsam and blessed by a Bishop, and by the sign of the Cross being traced by the Minister of the Sacrament on the forehead of the recipient, while the same Minister pronounces the words of the form.

Therefore the proximate matter of Confirmation does not partially consist, as several formerly wished, in the general imposition of the hand made by the Bishop on all those to be confirmed. - See St. Ligorius, n. 164, at the end.

262. Questions. - QUESTION 1. Whether balsam is required by necessity of the Sacrament?

Resp. The answer is affirmative, more probably, as it seems, from the Decree of Eugene IV for the Armenians, where he says that the matter of Confirmation is chrism made from oil and balsam. But balsam of any region suffices, and in that quantity alone which is enough that it can give its odor; nor is it necessary that it be mixed with all the parts of the oil. - St. Ligorius, n. 162.

QUESTION 2. Whether the chrism must necessarily be blessed?

Resp. 1. The answer must be affirmative absolutely, if the discussion is about necessity of precept. - Thus all with St. Ligorius, n. 163.

Resp. 2. The answer seems to have to be affirmative even if the discussion is about necessity of the Sacrament. For the constant practice of the Church and the Decree of Eugene IV persuade this, in which it is read that the matter of Confirmation is blessed chrism. - Thus commonly with St. Ligorius, ibid. - But whether chrism must necessarily be blessed by a Bishop will be said below, where the Minister is treated.

263. • QUESTION 3. Whether the chrism must necessarily be of that year?

Resp. This is not required by necessity of the Sacrament, because whether it is old or new, the matter is not changed; but it is required from the precept of the Church. Hence a Bishop who confirmed with old chrism would sin gravely. For to this end new chrism is consecrated on the Lord's Supper, the old having been burned. - St. Ligorius, n. 163, and others commonly.

QUESTION 4. Whether for the value of the Sacrament the oil must necessarily be of olives?

Resp. The answer is affirmative. The reason is that this is properly called oil. Hence oil made from another matter, for example from nuts, is not valid matter, because it does not come simply under the name of oil. - Thus commonly with St. Thomas, p. 3, q. 72, art. 2. - St. Ligorius, n. 162.

264. • QUESTION 5. How must the anointing be done?

Resp. It must be done with the right thumb of the Bishop, in the manner of a cross, on the forehead of the confirmed person. Nevertheless the anointing would be valid if it were done with another finger of the Bishop, and even if it were a finger of the left hand, because it would truly be done through the imposition of the episcopal hand. Yet the Bishop would sin who did this without necessity, because he would depart from the practice of the universal Church; although it does not appear that the inversion of the said ceremony reaches grave fault. - St. Ligorius, n. 165, and others.

QUESTION 6. Whether the anointing can validly be done by means of an instrument?

Resp. No. The reason is that the immediate imposition of the hand of the Minister would be lacking, which from what has been said is altogether required. Nor may you say that Extreme Unction is validly ministered by means of an instrument; for in that Sacrament the imposition of the hand is not required for validity, as it is in Confirmation. - St. Ligorius, n. 166, and others commonly.

— Confirmation is the Sacrament of the New Law by which, through anointing with chrism, under the prescribed form of words, performed by the hand of a suitable minister on the forehead of the baptized person, the Holy Spirit is given to him for strength. Cf. c. 780.

The reality and sacrament, according to Cardinal Billot (De Sacramentis in communi, Thesis VI), is deputation to confessing the faith bravely, or to carrying on the warfare of Christ: it is the character of a soldier of Christ. According to R. P. de la Taille (Mysterium Fidei, p. 581, note), the character of Confirmation is "the interior consecration by which man is formally deputed to confessing the Christian faith against the enemies of the Christian name, by a certain office of the Church as an enrolled authentic witness of Christ."

— The essential remote matter is chrism, made from balsam and olive oil, and consecrated by a bishop.

Balsam of any region can be used; but recent chrism is required under grave sin, unless it is lacking and the sacrament cannot be deferred.

Balsam alone does not suffice, although Camus thought this, nor oil alone, with which Cajetan, Soto, and Navarrus were content. For chrism in the Church designates a mixed ointment; but neither element lacks its proper signification, since oil signifies splendor, but balsam the odor of good reputation (Decree for the Armenians). Nevertheless, relying especially on the response of Innocent III, c. Pastoralis, 1, De sacramentis non iterandis (I, 16), which is explained variously,⁽¹⁾ Suarez and St. Alphonsus think that oil probably suffices. Wherefore, in the article of death, this so useful sacrament could be conferred conditionally with blessed oil alone.

The consecration itself performed by a bishop is essential, so that there can be doubt whether the Supreme Pontiff himself can commit this consecration to a simple priest. Cf. c. 781, §1. But the consecration is performed yearly on the Supper of the Lord.

⁽¹⁾ "Pastoralis... You wished to consult us... whether the sacrament of confirmation ought to be repeated in him who by error was anointed not with chrism but with oil. To this we have judged that we must respond briefly, that in such cases nothing is to be repeated but what had been incautiously omitted is to be supplied cautiously." Since the anointing of chrism is to be supplied, and it cannot be supplied without its form, finally the Pontiff commands that the whole essential rite be supplied. Hence the varied exposition of the text.

— The proximate matter is anointing on the forehead by the hand of the competent minister. Therefore the anointing is to be made by the hand itself, not by some instrument (c. 781, §2). And indeed it is to be made in the form of a cross. Yet that this is essential is less certain.

The first extension of hands toward those to be confirmed, which is used in the Latin Church alone, does not seem essential; so that the Sacred Congregation of Propaganda Fide, August 6, 1840 (Coll., n. 905), denied that confirmation had to be repeated conditionally where it had been omitted.

From necessity of precept the anointing is to be done with the right thumb; but it would be valid even if it were done with the finger of the left hand: for true imposition of hand subsists. Indeed it is not certain that the minister who uses another finger sins gravely, since nothing proves that the thumb was anointed for this end, and therefore that the use of the Church is violated in a grave matter.

— The true and necessary form in the Latin Church is: "I sign you with the sign of the cross and confirm you with the chrism of salvation, in the name of the Father and of the Son and of the Holy Spirit." The scholastics dispute whether it is essential expressly to signify both actions, of signing and of anointing, or whether it is enough to render the confirming signation, so that it suffices to say: "I sign you with the chrism of salvation." We think this more likely to be true. It is not certain that the distinct invocation of the Most Holy Trinity is essential, although it is probably required. The conferral of the grace of the Holy Spirit must be expressed for value, as is done by the words "with the chrism of salvation."

If the words "I sign you with the sign of the cross" are essential, the anointing itself in the form of a cross will be essential.

The Greeks, in the anointing itself, say only "The seal of the gift of the Holy Spirit." But they premise to the anointing an invocation of the Most Holy Trinity, perhaps essential, and, with the third Person named, a certain mention of the Most Holy Trinity is now had.

— By canon 789 those to be confirmed, if they are many, are admonished that they be present at the first imposition or extension of hands, and that they not depart before the rite has been completed.

— On Time and Place. 1. Confirmation can be ministered at any time; it is most fitting to administer it in the week of Pentecost.

2. The proper place of administration is a church; yet the minister, for a cause which he has judged just and reasonable, can confer this sacrament in any other decent place (c. 791). And it is lawful for a bishop to administer confirmation also in exempt places of his diocese.

— On Ceremonies. 1. Administration can be solemn or private: solemn, with miter, staff, and cope; private, without miter and cope, or without miter and staff. From a just cause it is lawful to administer the sacrament privately. In public administration, they judge it mortal if all sacred ornaments are omitted; but not if only some one is omitted.

But a delegated presbyter cannot use pontifical vestments unless he has their use from another source, but he must wear at least stole and alb: cf. the Appendix of the Ritual. And he is ordered to read aloud to the people, in the vernacular language, the indult by which he received the faculty. Those who are instructed with this power from common law have nothing to read aloud.

2. "Omission of the prayers which precede confirmation is to be held grave" (Lehmkuhl, II, 138); but omission of the blow is light.

— A sponsor is to be used under grave sin, if he can be had. If he cannot be had, confirmation without a sponsor becomes licit.

That someone be validly a sponsor, it is necessary: "1° that he himself also be confirmed, have attained the use of reason, and have the intention of carrying out that function; 2° that he be ascribed to no heretical or schismatic sect, nor noted by a declaratory or condemnatory sentence with any of the penalties of which in c. 765, n. 2; 3° that he not be father, mother, spouse of the one to be confirmed; 4° that he be designated by the one to be confirmed or his parents or guardians, or, if these are lacking or refuse, by the minister or by the pastor; 5° that in the very act of confirmation he, by himself or through a procurator, physically touch the one to be confirmed" (c. 795).

The penalties of which in c. 765, n. 2, have been indicated in n. 253, where the sponsor of baptism was treated.

Because of the manner in which they are distinguished in the enumeration, the one to be confirmed, the parents, and the guardians are absolutely competent to designate the sponsor, nor is the order among them required for value; while the minister and pastor can merely supply the defect.

4. That someone be assumed licitly as sponsor, it is demanded that he be distinct from the sponsor of baptism, unless confirmation legitimately is done immediately after baptism; and of the same sex as the one to be confirmed. But these are not required under grave sin, so that a reasonable cause, in the judgment of the minister, excuses from observing these conditions.

But besides, the prescriptions that someone be licitly a sponsor of baptism are to be observed.

Before the Code, a general rule forbade the same sponsor from presenting more than two at the same time, unless the bishop judged that more could not be found. And on July 12, 1883, the Sacred Congregation of the Council refused to approve the contrary custom of the diocese of Fiesole, which was almost centenary. The Code establishes the same, but admits the excuse of a just cause. For from the nature of the thing, the office of sponsor cannot be seriously undertaken toward many. Yet from another side, reasons to be approved, even of a general order, can stand in the way lest several be assumed: as if individual sponsors with the confirmed are accustomed to celebrate the festive day in a manner little fitting. Nor, with the very tempered manner attended to by which the necessity of having a sponsor of confirmation is imposed, is the matter judged grave.

The Code also prescribes that only one sponsor be assigned to each one to be confirmed (c. 794, §2).

In places of missions where confirmed persons are lacking, it was responded by the Sacred Congregation that some be confirmed without sponsor and become sponsors of the rest.

— Between sponsor and confirmed there arises, from valid confirmation, spiritual relationship, from which the sponsor must have the confirmed person perpetually commended to himself and, according to his strength, when parents, guardians, and the sponsor of baptism are lacking, must care for his Christian instruction (c. 797). But this relationship induces no impediment of matrimony (c. 1079).

— Prescribed Annotations. 1. Confirmation is to be inscribed in the book of the baptized itself; 2. also in a peculiar book the names of the minister, those confirmed, parents and sponsors, the day and place of confirmation are to be noted by the pastor. The minister must, by himself or through another, make the absent pastor certain as soon as possible; 3. when prejudice is done to no one, conferred confirmation is proved by one witness who is above every exception, or by the oath of the confirmed person himself, unless he was confirmed in infant age.

— I. Confirmation is a sacrament of the New Law by which, through anointing with chrism, under the prescribed form of words, performed by his own hand by a suitable minister on the forehead of the baptized person, the Holy Spirit is given to him for strength.

The essential remote matter is chrism consecrated by a bishop, although in the article of death conditioned conferral with oil alone can be attempted. Recent chrism, that is, of the current year, is to be used under grave sin. The proximate matter is anointing on the forehead performed by the very hand of the competent minister. The true and necessary form in the Latin Church is: "I sign you with the sign of the cross and confirm you with the chrism of salvation in the name of the Father and of the Son and of the Holy Spirit." For the essence the words probably suffice: "I sign you with the chrism of salvation."

II. The ordinary minister of valid confirmation is every and only bishop; the extraordinary minister, from faculty of common law or apostolic indult, can be any priest. All presbyters of the Greek rite have the faculty; in the Latin Church, an abbot or prelate nullius, an Apostolic Vicar and Prefect, while the function lasts and in his own territory, and Cardinals. The Ordinary must, under grave sin, provide at least within any five-year period, insofar as can be done, that this sacrament be ministered to his subjects.

III. The subject of valid confirmation is every and only baptized person not yet confirmed; of licit and fruitful confirmation, an adult in the state of grace, one perpetually insane, and an infant. Nevertheless, unless a just and grave cause advises that it be done otherwise, administration of confirmation in the Latin Church is conveniently deferred to around the seventh year.

IV. The necessity of the sacrament is not of means, but of precept, insofar as negligence of occasion is venial.

V. Confirmation can be ministered at any time and, for a reasonable cause, in any place. Solemn confirmation is done with miter, staff, and cope; private confirmation, without miter and cope or without miter and staff, is lawful from a just cause. In solemn administration, to omit all sacred ornaments would be grave. A presbyter, if he lacks use of Pontificals, uses at least stole and alb. The prayers before confirmation are to be recited under grave sin.

A sponsor is to be used under grave sin, if he can be had. For value, he must be confirmed and fulfill the conditions of a sponsor of baptism. For liceity, let him be distinct from the sponsors of baptism, unless confirmation immediately follows baptism.

VI. From confirmation there arises between sponsor and confirmed a spiritual relationship, which nevertheless, contrary to relationship arisen from baptism, induces no impediment of matrimony.

VII. Confirmation is to be annotated by the pastor in the book of the baptized and in a peculiar book.

After the optative salutation ("May the Holy Spirit come upon you," etc.) and the introductory formulas ("Our help," etc.), the bishop, extending his hands over them, recites the prayer: "Almighty eternal God," etc., in which, having recalled the benefit of baptism received, he calls down upon them the sevenfold Holy Spirit; with the seven gifts of the Holy Spirit enumerated, he finishes the prayer with a blessing and a longer conclusion. Then, wearing the miter and, according as, with attention to the number of those to be confirmed, it is more expedient, either sitting upon the faldstool or standing, he proceeds to the anointings. He addresses the individual candidates by their own name, anoints them on the forehead with his thumb in the form of a cross, saying, "I sign you with the sign of the cross," etc. Finally, he gives a light blow to the cheek of the confirmed person, saying, "Peace be with you." With the antiphon "Confirm this, O God" sung, and with the prayer of the bishop over those confirmed and the solemn blessing of the bishop, the ceremony is ended.

1. Preliminary observation. Through the first three centuries there was the usage of joining the ceremonies of baptism with the ceremonies of confirmation, so that it could be doubted whether the anointing which follows essential baptism first pertained to baptism or to confirmation. The separation of ceremonies became more general after, in places remote from the episcopal city, a priest or deacon ministered baptism, but the bishop, in the visitation of the diocese, ministered confirmation.

2. Now let us observe a few things concerning the three principal rites.

A. Imposition of hands. Contrary to what is done in most Eastern liturgies, in the Latin Church there has been preserved, distinct from anointing, the imposition of hands, which alone is mentioned in Scripture, and which, as some think, for a long time alone was used in Gaul, Spain, and northern Italy.

In the Eastern Church no other imposition of the hand is had except the one which is joined with anointing and which even now in the Latin Church is held as the sole essential one.

In the distinct imposition of hands, the minister prays as the Apostles did (Acts VIII, 15-17). From very ancient memory, the formula contains two parts: thanksgiving for baptism received, or at least commemoration of baptism, and a prayer that the Holy Spirit be sent. Similar formulas are found in the Eastern rites themselves.

B. Anointing. Sacred Scripture is silent concerning anointing, where it speaks about baptism or confirmation. Yet certain words of Sacred Scripture, for example those by which St. John (1 John 2, 20.27) commemorates the anointing which the faithful received from the Holy One, from God; or those by which St. Paul (2 Cor. 1, 22) presents himself with the faithful as confirmed in Christ and anointed: "But he who confirms us with you in Christ and who has anointed us is God: who has also sealed us and given the pledge of the Spirit in our hearts," either show an anointing then made, or contributed to inducing it. It is certain that it existed in the second century. In the first part of the third century, Origen expressly mentions the anointing of Chrism (Hom. 6, c. 5, P.G. 12, 472. Cf. cc. 580). Yet not in all monuments of that age is the grace of the Holy Spirit joined so closely with baptismal anointing. In the most celebrated place of the letter to Decentius, c. III, Innocent I (401-407) teaches us that anointing is joined with the very consignation (impression of the sign of the cross), which seems to have been introduced in the fourth century. Behold the words of the Pontiff: "To presbyters, whether apart from a bishop or in the presence of a bishop, when they baptize, it is licit to anoint the baptized with chrism, but with that which has been consecrated by a bishop; yet not to sign the forehead with the same oil, which is due to bishops alone, when they hand down the Paraclete Spirit" (P.L. XX, 555). Hence the twofold anointing which is still used in the Latin Church: one at the end of baptism, the other in confirmation.

From the fourth or fifth century, the Eastern Churches preserved only one anointing, which certainly pertains to confirmation and obtains the principal place, so that among the Syrians the whole body is anointed.

C. The usage of consignation also could have flowed from Sacred Scripture, 2 Cor. 1, 22 (l.c.) and Eph. IV, 30: "And do not grieve the Holy Spirit of God, in whom you have been sealed unto the day of redemption." Already in the third century it seems to have had joined to it the formula: "In the name of the Father," etc.

Concerning the origin of the light blow, much has been disputed. In ancient documents, only the kiss of peace is mentioned.

The form of the sacrament in almost all Eastern liturgies is declarative. Thus in the Byzantine rite: sphragis doreas tou hagiou Pneumatos - "seal of the gift of the Holy Spirit" - which form is already demonstrated in the fourth century. A similar one occurs in the Gelasian Sacramentary, p. 86 of the cited edition: "The sign of Christ unto eternal life. Amen." The present form appears from the tenth century.

From Acts VIII, 14 and 17, and XIX, 1-7, we receive these things. Peter and John are sent to the Samaritans already baptized expressly so that they may confer the Holy Spirit upon them; Paul, at Ephesus, orders twelve persons, who had received only the baptism of John, first to be baptized, and then he himself imposes hands upon the same. Therefore, although the name of confirmation is not yet used, nevertheless a sacrament distinct from baptism, and the Holy Spirit conferred by imposition of hands, are well discerned.

In the Acts of the Apostles there occurs the generic name of imposition of hands; or even the effect of the imposition is mentioned (Acts VIII, 17-19 and XIX, 6, and II, 38 with X, 45. Cf. Hebr. VI, 4). In the first three centuries the completed mystery of initiation through baptism and confirmation is designated by certain words, such as he teleiosis, perfection. From the fourth century these words become proper to those confirmed. Among the Greeks, only the word sphragis has been preserved. Among the Latins, from the third century the word signaculum seems reserved to confirmation, without excluding the use of the word Consignation. Finally the definitive appellation of the West, Confirmation, is already used here and there in Gaul from the fifth century. Let canon 2 of the Council of Orange (441) be an example: if "in baptism, because of any necessity whatsoever, he was not chrismated, in confirmation the priest (i.e., the bishop) will be reminded" (Hefele-Leclercq, Hist. des Conc. II, p. 432).

Time, place, number. Through several centuries, confirmation immediately followed baptism. Only from the thirteenth century did the custom become strong of deferring this sacrament to the age of reason; this has been approved by the Roman Catechism and the Code.

The place was not the baptistery, but a special building (Consignatorium) or the church, or chapels joined to the baptistery.

Number. Already St. Cyril (Procatechesis, P.L. 33, 365.366) desires for the enlightened that they receive "the indelible seal of the Holy Spirit." And if, in the first centuries, hands were imposed upon converted heretics so that they might receive the Holy Spirit, that ceremony, in which nothing but imposition of the hand is ever mentioned, the rite of anointing and consignation being omitted, cannot be confused with confirmation.

E. de M., S.I.

154. a) The remote matter of confirmation is sacred chrism, that is, an ointment composed of olive oil and balsam, and blessed by a special consecration by a bishop.

Thus it is gathered from the decrees of Clement VI, Eugene IV, and Clement VIII.²⁷ Therefore five things are required for the remote matter of confirmation: 1. olive oil; 2. an admixture of balsam; 3. a blessing; 4. performed by a bishop; 5. and performed in a special manner.

1. Olive oil is required not only by an ecclesiastical precept but also for the validity of the sacrament. Thus all now teach. Hence confirmation would be conferred invalidly, for example, with petroleum, nut oil, and so forth, or if the anointing were omitted and the imposition of the hand alone were employed.

2. The admixture of balsam is required not only by a grave precept but, more probably, also for the validity of the sacrament, since Eugene IV teaches simply in the Decree for the Armenians: "The matter of confirmation is chrism confected from oil, which signifies the brightness of conscience, and balsam, which signifies the fragrance of a good reputation."²⁸ Moreover, it is certain that from the most ancient times balsam was always mixed with the oil.²⁹ Balsam from any region suffices, provided that it is present in such a quantity that it gives forth its fragrance.

3. The oil and balsam must be blessed, and indeed for the validity of the sacrament, as the most common opinion teaches. Drouven³⁰ teaches the contrary opinion, for which Cajetan also is sometimes, though undeservedly, cited.³¹

4. The blessing must be performed by a bishop. St. Thomas seems to teach that this is necessary for the validity of the sacrament.³² Several, however, deny this, for example, Tournely, Valentia, Suarez, and St. Alphonsus, who holds the negative opinion speculatively probable.³³ But in practice the first opinion must be followed. Accordingly, the old Roman Ritual, treating of a priest who administers the sacrament of confirmation by delegation, says: "Let him take care to have with him chrism confected by a Catholic bishop ... and let him know that it is never lawful for him to administer confirmation without it."³⁴ The Supreme Pontiff, however, can delegate a simple priest to consecrate chrism. This was done on March 21, 1916, for several dioceses of the occupied regions of Russia, so that during the war and for three months after the beginning of peace, Apostolic Administrators and Vicars Capitular lacking the episcopal character, and even Vicars General governing dioceses in which the bishops were absent, possessed, among other faculties, the faculty of confecting the sacred oils.³⁵

5. The blessing must be performed in a special manner. Therefore, it does not suffice that the oil of the sick or of catechumens be employed, although it has been blessed by a bishop. For if the admixture of balsam is required for the validity of confirmation, as was said above, it is self-evident that no oil other than chrism is valid matter for confirmation. Nevertheless, St. Alphonsus thinks³⁶ that, at the point of death, confirmation can be conferred conditionally with oil alone if chrism cannot be obtained; for the great utility of this sacrament would be a just cause for administering it conditionally.

By a grave ecclesiastical precept it is required that recent chrism (that is, chrism consecrated on the most recently elapsed Thursday of the Lord's Supper) be employed in the administration of confirmation. In a case of necessity, however, when recent chrism is lacking, it is lawful to administer confirmation with old chrism.

²⁷ Denz., nn. 571, 697, 1086.

²⁸ Denz., n. 697. Noldin, De sacram., n. 86, and Dölger, Das Sakr. der Firm., pp. 192 sq., teach that the admixture of balsam is not of the essence of this sacrament.

²⁹ Cf. Roman Catechism, p. 2, c. 3, q. 6, and the letter which Pseudo-Isidore attributes to Pope Fabian.

³⁰ De confirm., q. 3, c. 3, § 2, q. 8.

³¹ Cf. Comm. in S. theol. 3, q. 72, a. 3.

³² S. theol. 3, q. 72, a. 3.

³³ Theol. mor., l. 6, n. 163.

³⁴ Roman Ritual, in the appendix.

³⁵ Sacred Congregation for Extraordinary Ecclesiastical Affairs. From letters authentically signed by the Titular Archbishop of Scythopolis and sent to the editor.

³⁶ Theol. mor., l. 6, n. 162.

155. b) The proximate matter of confirmation is the so-called "chrismation," that is, an anointing with chrism upon the forehead of the person to be confirmed in the form of a cross, made immediately by the imposition of the hand.

As is evident from what was said above in n. 8 concerning the sacraments in general, the proximate matter of any sacrament is the application of the remote matter. According to the Latin rite, the application of the remote matter in confirmation is made in the following manner: The pontiff, with his hands extended toward those to be confirmed, says: "Let us pray. Almighty, everlasting God," and so forth. After this, the pontiff, either sitting or standing, "with the tip of the thumb of his right hand dipped in chrism, says: 'N., I sign thee with the sign of the cross.' While he says this, he traces the sign of the cross with his thumb upon the person's forehead; then he continues: 'And I confirm thee with the chrism of salvation, in the name of the ✠ Father, and of the ✠ Son, and of the ✠ Holy Spirit. R. Amen.'" In the Greek rite, however, the priest with the sacred ointment makes the sign of the cross upon the forehead, the eyes, the nostrils, each ear, and the feet, saying: "Σφραγὶς δωρεᾶς πνεύματος ἁγίου." Certain Eastern Churches, for example, the Jacobites and Armenians, employ the anointing alone, while certain others have, besides the anointing, also the imposition of the hand. But since there is no small difference between the two rites, and since, on the other hand, it is established that Christ determined at least as to species the matter and form of all the sacraments,³⁷ the question arises as to what is essential in the proximate matter of confirmation. The most common and certain opinion teaches that the essential and adequate proximate matter of confirmation is the anointing with chrism joined with the imposition of the hand.³⁸ The reason is that, if blessed chrism is the remote matter, as was proved above, then the proximate matter is the application of the chrism, that is, the anointing, with which the imposition of the hand is joined. It is also established from tradition that confirmation was always administered in this manner.³⁹

³⁷ Cf. above, n. 50.

³⁸ Other less probable opinions concerning the proximate matter of confirmation may be seen in Heimbucher, Die hl. Firmung, pp. 61 sqq. The two principal ones are: 1. The proximate matter is the imposition of the hand alone. Thus Aureolus and Sirmond. This is certainly false and contradicts the Council of Florence. 2. Both impositions of the hand and the anointing are the proximate matter. Thus Tournely, Gotti, Concina, and others. This contradicts the decision of the Holy Office of April 17, 1872, and the Eastern rites, in which the first imposition of the hand is not found.

³⁹ Cf. the numerous testimonies of the ancient Fathers in Drouven, loc. cit., c. 1, or in St. Alphonsus, loc. cit., n. 164.

156. Concerning this proximate matter the following things must be noted:

1. In the administration of confirmation there is a twofold imposition of hands: namely, the first at the beginning, when the bishop extends his hands over all those to be confirmed and recites the prayer "Almighty"; and the second, which is not distinct from the anointing. The first imposition of the hand is not of the essence of confirmation; for it is not found in the Greek rite, and on April 17, 1872, the Holy Office declared valid the confirmation conferred upon boys who were not present at the bishop's first extension of hands.⁴⁰ A fortiori, the blessing given by the bishop at the end of the ceremony is not of the essence of confirmation. Therefore, the prohibition of the Ritual that no one depart before the blessing is only a certain rubric. But because the anointing must be joined with the imposition of the hand, it is altogether unlawful to anoint with the aid of any instrument.⁴¹

2. The anointing must be made upon the forehead and by the sign of the cross. Both are considered essential and were always in use; therefore Tertullian already called confirmation "the seal of the foreheads."⁴² St. Thomas⁴³ gives the reason for this: "In this sacrament man receives the Holy Spirit for the strength of spiritual battle, that he may courageously confess the faith even among the adversaries of the faith of Christ. Hence he is fittingly signed with chrism by the sign of the cross upon the forehead for two reasons: first, because he is marked with the sign of the cross as a soldier with the sign of his leader, and this ought to be evident and manifest. But among all the places of the human body, the forehead is most manifest, since it is almost never covered; and therefore the confirmed person is anointed with chrism upon the forehead, that he may manifestly demonstrate himself to be a Christian, just as the Apostles, after receiving the Holy Spirit, manifested themselves, though previously they had lain hidden in the upper room. Secondly, because one is hindered from the free confession of the name of Christ for two reasons, namely, because of fear and shame. But the sign of both of these is manifested especially upon the forehead, ... for those who are ashamed blush, while those who fear grow pale.... And therefore he is signed with chrism upon the forehead, that neither because of fear nor because of shame may he omit to confess the name of Christ." The Council of Florence⁴⁴ gives the same reason.

St. Alphonsus,⁴⁵ who says the following, treats and resolves the question of the proximate matter of confirmation excellently in the sense explained above: "I confess that, although I had labored for nearly fifteen days in reading the canons and writers, I was unable to render a judgment as to what was to be held as certain. At length the force of the reasons ... removed every doubt from my mind; and I formed a certain judgment concerning my opinion."

3. The anointing must be made with the thumb of the right hand, and not with a brush or another instrument, as was already said. If, however, the bishop has an infirm thumb, he may licitly anoint with the thumb of the left hand or with another finger.⁴⁶

⁴⁰ Collect. de Prop. Fide, n. 1383.

⁴¹ Cf. Holy Office, January 14, 1885; Code of Canon Law, c. 781, § 2.

⁴² Contra Marc., l. 3, c. 22 (Migne, Patr. lat. 2, 353).

⁴³ S. theol. 3, q. 72, a. 9.

⁴⁴ Denz., n. 697.

⁴⁵ Theol. mor., l. 6, n. 164.

⁴⁶ Cf. St. Alphonsus, loc. cit., n. 165.

157. The form of confirmation consists in the words: "N., I sign thee with the sign of the cross and I confirm thee with the chrism of salvation, in the name of the Father and of the Son and of the Holy Spirit. R. Amen."

Thus it is established from the Council of Florence and from the Roman Ritual. More probably, all these words, if perhaps the particles "and" and "in" be excepted, are of the essence, so that nothing can be omitted. St. Thomas⁴⁷ shows well the fittingness of this form. The form must signify the essence of the sacrament. Now, in confirmation three things are necessary. The first is the cause conferring the fullness of spiritual strength, which is the Holy Trinity and which is expressed by the words, "In the name of the Father," and so forth. The second is spiritual strength, and this is signified by the words, "I confirm thee with the chrism of salvation." The third is the sign which is given to the combatant, and with respect to this it is said: "I sign thee with the sign of the cross."

The form in the Greek Church is: "The seal of the gift of the Holy Spirit," as was already said. This form is certainly valid, since the Supreme Pontiffs permit it to the united Greeks, but it is much less perfect than the Latin form. "The seal" is the same as "I sign thee." The words "of the gift of the Holy Spirit" signify grace strengthening unto faith.

It must be admitted that, down to the twelfth or thirteenth century, very many forms were in use, which Martène collected,⁴⁸ for example: "Receive the sign of the holy cross with the chrism of salvation in Christ Jesus unto eternal life. Amen." "The sign of Christ unto eternal life." "I confirm thee and sign thee in the name," and so forth. Whether all these forms were valid is not so evident. For it is possible that errors crept into certain dioceses. Moreover, it is not established that these forms have come down to us unchanged. The Holy Fathers do not speak of a determinate form of confirmation. From the time of St. Thomas, however, the form now used in the Latin Church has prevailed.⁴⁹

⁴⁷ S. theol. 3, q. 72, a. 4.

⁴⁸ De antiq. Eccl. rit., l. 1, c. 2, n. 4.

⁴⁹ Cf. Schanz, Die Lehre v. d. Sakr. I, § 24.

1493. Principles. I. The REMOTE matter of Confirmation is chrism made from olive oil and balsam, and blessed by a Bishop. This is established both from the Council of Florence in the decree of Eugene IV and from perpetual tradition and use of the Church. Wherefore we say:

1. OIL is of the necessity of the Sacrament, and indeed expressed from olives, as St. Thomas teaches,¹² because this is properly oil, through which is signified the grace of the Holy Spirit, which is poured out from Christ our Head into us.

2. BALSAM, by which is designated the good odor of Christ and immunity from the corruption of vices, is required by precept, and more probably also by necessity of the Sacrament. For it is said that those to be confirmed are to be anointed with chrism; but chrism denotes oil mixed with balsam. Yet the opposite opinion is also probable: wherefore, in a case of necessity, Confirmation can be administered with oil alone, for example with the oil of catechumens or of the sick, but under condition. But balsam of any region suffices, whether Palestinian or Indian, provided it is in such quantity that it gives its odor, although it is not mixed with each part of the oil.¹³

3. That chrism, by necessity of precept, must be BLESSED by a BISHOP is certain, and is established from the perpetual practice of the Church. But whether this blessing of a Bishop is of the very necessity of the Sacrament is indeed disputed, but the common and safer opinion, and therefore the one to be followed, affirms, from the decree of Eugene IV, where the matter of Confirmation is said to be chrism blessed by a Bishop. Yet the opinion which teaches that balsam can also be blessed by a simple priest, by permission of the Roman Pontiff, is not improbable. But chrism ought, from the precept of the Church, to be new, that is, of that year. Hence he who uses old chrism sins gravely; yet the Supreme Pontiff sometimes dispenses from this precept, when, for example, a simple priest must confirm in a distant region.¹⁴

1494. II. The PROXIMATE matter of Confirmation is the anointing of chrism made by the imposition of the Bishop's hand. Thus more commonly and more truly. But because there is a twofold imposition of hands in Confirmation, one which is premised to the anointing and is had when the Bishop extends his hands over those to be confirmed, invoking the Holy Spirit; the other, which is indistinct from the action of the Bishop's hand anointing the forehead: therefore theologians are not lacking who with Aureolus and Sambovius say that the first imposition, and not the second, is the matter of Confirmation; while others with Merbesius, Concina, etc., contend that each is necessary. Against these, St. Alphonsus in a longer dissertation demonstrates that the third opinion is most certain, and therefore to be held in practice, namely the opinion of St. Thomas, St. Bonaventure, Bellarmine, and others, which places the adequate, total, and necessary matter of Confirmation altogether in chrismation by the hand of the Bishop, or in the imposition of hands which is joined with the anointing of chrism.¹⁵

Especially relevant here is the axiom of St. Augustine: "what the whole Church holds, and has not been instituted by Councils, but has always been retained, is most rightly handed down as delivered by Apostolic authority." Now, from history it is proved that the anointing of chrism has always been employed in the Church, both Latin and Greek: which same thing cannot be said concerning that first imposition of hands. It is confirmed from the Roman Catechism, from the decree of Eugene IV to the Armenians, and finally from the Encyclical Letter of Benedict XIV Ex quo primum, given to the Archbishops

and Bishops of the Greek rite, in the year 1750, where mention is made only of the anointing of chrism carried out by the hand of the Bishop, as of the total or adequate matter. From all these things Sylvius concludes that this must be held as of faith.¹

1495. Hence it is inferred: 1. It is not necessary, for the value of the Sacrament, that those to be confirmed be present at the beginning of the rite, when the first and general imposition of hands is made; nor at the end, while the Bishop gives the final blessing: because these are mere ceremonies.

2. It is necessary for the value of the Sacrament that the anointing be made immediately by the hand of the minister, not through the mediation of an instrument, for example a brush; because then the imposition of the hand would be lacking, which is not necessary in Extreme Unction. Likewise, it is essential that the one to be confirmed be anointed on the forehead, for showing that he is not ashamed of Christ, and indeed in the form of a cross, that the form be verified: "I sign thee with the sign of the cross, etc."²

3. By precept, the anointing ought to be done with the right thumb of the Bishop, as the PONTIFICAL prescribes. Yet the anointing would be valid if it were done with another finger, and even if it were a finger of the left hand, because it would truly be done by the imposition of the Bishop's hand. But the Bishop would sin who would do this without necessity; because he would depart from the practice of the universal Church; although it does not appear that the inversion of the said ceremony reaches grave fault.

4. With respect to the quantity of chrism, that is required and suffices which is enough for anointing the forehead in the form of a cross; whence the Bishop should take care lest chrism fail on the thumb.³

1270. - I. The remote matter of Confirmation is Chrism compounded from olive oil and balsam, and blessed by a Bishop. - Thus commonly, and it is established from the Council of Florence in the Decree concerning the Sacraments. It can also be said that the partial remote matter is the hand of the Bishop as formally such, namely insofar as the imposition of the hand is the partial proximate matter, as will be said presently.

II. The proximate matter is the anointing of Chrism applied to those to be confirmed by the Minister of this Sacrament through the imposition of the hand. It is established from the declaration of Benedict XIV, encyclical letter Ex quo primum, 1 Mar. 1756, § 52, where he has this: "Therefore let that be said which is beyond controversy: namely, that in the Latin Church the Sacrament of Confirmation is conferred by employing Sacred Chrism, or olive oil mixed with balsam and blessed by a Bishop, and by the Sign of the Cross being drawn by the Minister of the Sacrament on the forehead of the one receiving it, while the same Minister pronounces the words of the form."

Therefore the proximate matter of Confirmation does not consist partially, as several formerly wished, in the general imposition of the hand made by the Bishop upon all those to be confirmed.¹

1271. Questions. - Query 1° Is balsam required by necessity of the Sacrament?

Resp. More probably affirmatively, as it seems, from the Decree of Eugene IV for the Armenians, where he says that the matter of Confirmation is Chrism made from oil and balsam. But balsam of any region whatever suffices, and in that quantity alone which is enough that it can give its odor; nor is it necessary that it be mixed with all parts of the oil.²

Query 2° Must Chrism necessarily be blessed?

Resp. 1° It must be answered absolutely in the affirmative, if the question is of necessity of precept. - Thus all with St. Alphonsus.³

Resp. 2° It seems it must be answered in the affirmative also if the question is of necessity of the Sacrament. For the constant practice of the Church, and the Decree of Eugene IV, in which it is read that the matter of Confirmation is blessed Chrism, persuades this. - Thus commonly with St. Alphonsus.⁴ - But whether Chrism must necessarily be blessed by a Bishop will be said below, where we treat of the Minister.

Query 3° Must Chrism necessarily be of that year?

Resp. This is not required by necessity of the Sacrament, because whether it is old or new, the matter is not changed; but it is required from the precept of the Church. Hence the Bishop who confirmed with old Chrism would sin gravely. For to this end new Chrism is consecrated on the Supper of the Lord, the old having been burned.¹

Query 4° For the value of the Sacrament, must the oil necessarily be olive oil?

Resp. Affirmatively. The reason is that this is properly called oil. Hence oil made from another matter, for example from nuts, is not valid matter, because it does not come simply under the name of oil. - Thus commonly with St. Thomas² and St. Alphonsus.³

Query 5° How must the anointing be made?

Resp. It must be made with the right thumb of the Bishop, in the manner of a cross, on the forehead of the one to be confirmed. Nevertheless the anointing would be valid if it were done with another finger of the Bishop, and even if it were a finger of the left hand, because it would truly be done through the imposition of an Episcopal hand. Nevertheless the Bishop who did this without necessity would sin, because he would depart from the practice of the universal Church; although it does not appear that the inversion of the aforesaid ceremony reaches to grave fault.⁴

Query 6° Can the anointing validly be made by means of an instrument?

Resp. Negatively. The reason is because there would be lacking the immediate imposition of the hand of the Minister, which from what has been said is altogether required. Nor should you say that Extreme Unction is validly ministered by means of an instrument; for in that Sacrament the imposition of the hand is not required for validity, as in Confirmation.⁵

S. Th. III, q. 72, a. 2, 3, 4, and 9.

179. State of the question. - There was great uncertainty and diversity of opinions concerning the constitutive parts, or concerning the matter and form, of Confirmation. In the Scriptures the apostles are said to have conferred the Holy Spirit by imposition of hands (Acts VIII, 17; XIX, 6), without any mention being made of some anointing, or even without the utterance of the words of the form being clearly indicated. But now, after a certain imposition of hands has first been made in general upon all to be confirmed at the same time - which ceremony is even omitted in certain Churches - the sacrament is conferred upon each one by anointing of chrism made on the forehead: and since this is done by the hand, in this respect it could be called a certain special imposition of the hand.

Hence they ask which elements in Confirmation were determined by Christ Himself and consequently are immutable, and which were determined by the Church; - likewise, what now is the matter and form of the sacrament, or even what it may have been at various times.

180. Diverse opinions. - To solve the aforesaid questions a manifold opinion has been pronounced:

1. The first, which Aureolus, Sirmond, and Ste-Beuve hold, places the essentials of the sacrament in the sole imposition of hands toward all who are to be confirmed and the corresponding prayer. But this is certainly false, both because it contradicts the Council of Florence, decree for the Armenians, and all rituals which place the matter in anointing, and because S.C.P.F. declared, August 6, 1840, that Confirmation in which that general imposition of hands had been omitted was not to be repeated, and because this is lacking among the Greeks. Moreover it does not combine well with can. 2 of the Council of Trent, sess. 7, on Confirmation: "If anyone says that those who attribute some power to the sacred chrism of Confirmation are injurious to the Holy Spirit, let him be anathema."

2. The second is that of Maldonatus and Sylvius, who place only anointing as the matter of the sacrament, which alone is in use among the Greeks. But in the Scriptures imposition of hands is commemorated, and tradition has always retained mention of imposition of the hand. Thus Innocent III, in 1204: "Through chrismation of the forehead there is designated the imposition of the hand which by another name is called Confirmation"; and the profession of faith of Michael Palaeologus in the Second Council of Lyons: "The sacrament of Confirmation, which bishops confer by imposition of hands by chrismating the reborn"; most recently the Code of Law, can. 780: "The sacrament of Confirmation must be conferred by imposition of the hand with anointing of chrism on the forehead and by the words prescribed in the pontifical books approved by the Church." Whence it seems necessary to say that not chrismation alone suffices, but that at least the concomitant imposition of the hand is required, insofar as chrismation must be done not by means of an instrument, but immediately with the contact of the hand applied.

3. The third requires both impositions and anointing: thus Tournely, Habert, Gotti, Concina. But it is false that the first imposition is required, as is established from the Constitution of Benedict XIV Ex quo primum, March 1, 1756, declaring the first imposition to be a mere ceremony and Confirmation to be conferred validly by the Greeks who omit it; likewise from the decree of the Holy Office, April 17, 1872 and March 22, 1892.

4. The fourth, which is of many, among whom are St. Bellarmine, St. Alphonsus, and Billuart, says that the matter has always been in chrismation with the concomitant imposition of the hand. But mention of an anointing distinct from the anointing used in Baptism and proper to Confirmation occurs nowhere in the primitive Church; and the Apostles themselves are not said to have used anything except imposition of hands; indeed, it does not seem that they had so great an abundance of oil for anointing the crowds. But if it is said that the apostles, from a special privilege, could confer the sacrament by imposition of hands alone, or that they sometimes did this by a miracle, but otherwise used anointing when they communicated grace alone without gifts appearing outwardly, these are conjectures without sufficient foundation.

5. The fifth, which Ruard Tapper, Morinus, Estius, and Mayer held, says that both imposition of hands and chrismation suffice. This opinion, insofar as it would affirm that even today either matter suffices and that the bishop can choose between each rite, is certainly false, as is established from the declaration of Benedict XIV. But if it affirms that for the diversity of times and places there has been a diverse matter according to the diverse determination of the Church, it is probable, but coincides with the following opinion.

6. Finally, the sixth holds that Confirmation was originally conferred by imposition of hands, but now is conferred by anointing of chrism made with the hand imposed. Namely, Christ did not altogether determine the sacramental sign, but left the ultimate determination to the Church, which for diverse times and places could determine it otherwise. In fact, early history testifies to the imposition of hands alone; at the end of the second century there was added, as a secondary rite, consignation on the forehead, without anointing, which at least in the West did not obtain before the fourth century. In the fourth century, on account of the introduced practice of separating Confirmation from Baptism, the anointing of chrism or consignation with chrism, to which a proper form was added, prevailed. But in the course of the centuries it gradually happened, namely by custom approved by the Church, that the anointing with the hand imposed prevailed and was considered as the essential rite, while on the contrary the general imposition of the hand, which originally was the essential rite, became a mere accidental ceremony. Thus several moderns, such as Billot, Tanquerey, Galtier, De Smet, and Hugon; and indeed it is better said in this way, with the historical documents considered, and what the Council of Florence already hints is verified, saying: "In place of that imposition of the hand [of the apostles], Confirmation is given in the Church."

181. The remote matter is sacred chrism, i.e. oil of olives mixed with balsam and consecrated by a special blessing by a Bishop. Thus it is clear from the Rituals and from the decrees of Clement VI, Eugene IV in the Council of Florence, Clement VIII, and Benedict XIV.

It is said: 1. Oil of olives, which is altogether required for the validity of the sacrament, for:

"It is properly called oil, and is especially in use where it can be had; but any other liquid is named oil from likeness to this; nor is it in common use, except as a supplement among those to whom oil of olives is lacking." Thus St. Thomas, a. 2, ad 3. Whence the sacrament would be invalid if it were made from petroleum, oil of nuts, or oil of almonds.

Oil signifies both the brightness of conscience, as the Council of Florence says, decree for the Armenians, and the fullness of the Holy Spirit unto spiritual strength, as St. Thomas says, a. 2, just as wrestlers, from an anointing of oil on the body, gave agility to the body and strength for combat.

2. Mixed with balsam, as was already done from ancient times, and it is more probably required for validity.

But balsam of any region suffices, provided it be in such quantity that it gives its odor. Among the Greeks many other aromatics are accustomed to be added, but this is not required for validity.

Balsam signifies the odor of good fame, as the Council of Florence says, l.c., or the sweetness of virtues and the incorruption of faith (a. 2).

3. Blessed, which is of the validity of the sacrament, as is very commonly taught.

In the sacraments which Christ Himself used, a blessing is not required, but from the very use of Christ the matter received aptitude as a sacramental sign. But in the sacraments which Christ did not use, a special consecration is required by which the matter is made apt to be an instrument of grace (a. 3).

4. By a Bishop, who bears the person of Christ (a. 3, ad 3), which is also required for validity from the Council of Florence.

Nevertheless, some think otherwise, or think that by commission of the Supreme Pontiff a priest can be delegated to consecrate chrism; yet this delegation is never granted (can. 781, § 1), even in the Greek Church, nor is it certainly known that it was granted formerly.

5. With a special blessing, which also is more probably required for validity, but is not altogether certain.

Hence St. Alphonsus, Th. M., l. VI, n. 163, says that in the article of death the sacrament can be conferred conditionally with oil alone blessed by a bishop, on account of the great utility of the sacrament; but it is permissible to doubt greatly whether Confirmation can ever be administered as doubtfully valid, since it is not a sacrament of necessity.

For liceity, and indeed under grave obligation, fresh chrism is required. Yet in a case of necessity, when fresh chrism is lacking, or by special dispensation of the Supreme Pontiff, it is lawful to confirm with old chrism.

182. The proximate matter is the anointing of chrism on the forehead, made in the manner of a cross, immediately, by imposition of the hand. This is clear from the Roman Pontifical and from can. 780 and 781, § 2.

It is said: 1. Anointing, which is necessary for the validity of the sacrament, as is clear from the decrees and practice of the Church.

2. Of chrism, namely, composed specially from oil and balsam and blessed by a bishop, as was explained above.

The quantity used must be sufficient for anointing the forehead in the form of a cross.

3. On the forehead, so that it may be signified that the one to be confirmed ought not to blush for Christ. This is very probably required for validity, because such is the ancient and universal use of the Churches.

Hence, if the anointing were made on another part of the body, as on the cheek or breast, the sacrament would be doubtful, and would have to be repeated conditionally. In certain Eastern Churches anointings are made not only on the forehead but also on several other parts, but these are not essential parts, but only integral parts of the sacrament.

4. Made in the manner of a cross, so that thus the one to be confirmed may receive the sign of Christ, whose soldier he is made; this also is necessarily required according to the more common opinion, and is demanded by the very form of the sacrament as it is used in the Latin Church.

St. Thomas, a. 9, explains the reasons for consignation made with the cross on the forehead: "In this sacrament man receives the Holy Spirit for the strength of spiritual combat, so that he may confess the faith of Christ strongly, even among adversaries of the faith. Whence he is fittingly signed with chrism with the sign of the cross on the forehead for two reasons: first, because he is marked with the sign of the cross, as a soldier with the sign of his leader, which indeed ought to be evident and manifest. But among all places of the human body the forehead is most manifest, since it is almost never covered; and therefore the confirmed person is anointed with chrism on the forehead, so that in manifest fashion he may show himself to be a Christian, just as also the apostles, after the Holy Spirit had been received, manifested themselves, who before were hiding in the upper room; second, because someone is hindered from the free confession of the name of Christ on account of two things, namely on account of fear and on account of shame. But the sign of each of these is manifested especially on the forehead... whence those who are ashamed blush, but those who fear grow pale... And therefore he is signed on the forehead with chrism, so that neither on account of fear nor on account of shame may he omit to confess the name of Christ." The Council of Florence teaches the same.

5. Immediately: not by means of an instrument, but by the hand itself imposed.

Thus the Holy Office, January 14, 1885; and can. 781, § 2; otherwise a true imposition of the hand would not be present and the following condition would be lacking.

6. By imposition of the hand, insofar, however, as it is not distinguished from the anointing itself made by the hand, but is necessarily included in it.

The first imposition of hands made over all who are to be confirmed, which is premised to the anointing, does not pertain to the sacramental sign itself, but is a mere ceremony, so that if it has been omitted, the sacrament is not to be repeated for those confirmed, nor is it required that all those to be confirmed themselves be present for it.

For liceity it is required that the anointing be made with the right thumb, with the rest of the hand imposed over the head; but if without a just reason it were done with another finger or with the left hand, it would be a sin: it is not established that it is grave.

183. The form is: I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Spirit. Amen. This is prescribed today by the Ritual and is handed down by the Council of Florence; but previously it underwent several changes. In the Greek Church there is another, substantially equivalent as to sense and certainly valid there: Seal of the gift of the Holy Spirit: Σφραγίς δωρεᾶς Πνεύματος ἁγίου.

St. Thomas, a. 4, shows the fittingness of the form:

"The form of a sacrament ought to contain whatever pertains to the species of the sacrament... In this sacrament the Holy Spirit is given for the strength of spiritual combat. And therefore in this sacrament there are three things necessary, which are contained in the aforesaid form. The first of these is the cause conferring the fullness of spiritual strength, which is the Holy Trinity, which is expressed when it is said: In the name of the Father...; the second is the spiritual strength itself which is conferred upon man through the sacrament of visible matter unto salvation, and this indeed is touched upon when it is said: I confirm thee with the chrism of salvation; the third is the sign which is given to the combatant, just as also in bodily combat soldiers are marked with the insignia of their leaders, and as to this it is said: I consign thee with the sign of the cross, in which, namely, our King triumphed."

I say. The remote matter of Confirmation is chrism confected from oil of olives and balsam and blessed by the Bishop. But the proximate matter is the anointing of chrism applied to those to be confirmed by the Minister of this sacrament through the imposition of hands. The first is clear from the Council of Florence in the Decree on the Sacraments. But the other is clear from the declaration of Benedict XIV in the encyclical letter Ex quo primum, where he has these things: "Therefore let this be said, which is outside controversy: namely, that in the Latin Church the Sacrament of Confirmation is conferred by employing sacred chrism, or oil of olives mixed with balsam and blessed by the Bishop, and by tracing the sign of the cross by the Minister of the sacrament on the forehead of the recipient, while the same Minister utters the words of the form." - Cf. St. Alphonsus, n. 164.

Question 1. What is required by necessity of the sacrament?

Resp. It is certain that chrism is required, it is certain that episcopal blessing is required, it is certain that the Supreme Pontiffs have granted that in those regions in which the true species of balsam is not found, it is licit to use a certain fragrant juice or liquid which is commonly accepted as true balsam. - Cf. Eugene IV, Exsultate Deo; Benedict XIV, Const. Etsi Pastoralis, § IV, n. 1; encyclical letter Ex quo, n. 52. Thus Canon 781, § 1. The chrism to be employed in the Sacrament of Confirmation must be consecrated by a Bishop, even if the sacrament is ministered by a presbyter, by law or by apostolic indult. - Cf. St. Thomas, 3, q. 72, art. 2. - St. Alphonsus, nn. 126 and seq.

Question 2. How must the anointing be done?

Resp. It must be done with the right thumb of the Bishop in the manner of a cross on the forehead of the confirmed person. Yet the anointing would be valid if it were done with another finger of the Bishop, and even if it were a finger of the left hand, because it would truly be done through the imposition of the episcopal hand. Yet the Bishop would sin who did this without necessity, because he would recede from the practice of the universal Church; although it does not appear that the inversion of the said ceremony reaches grave fault. - Cf. St. Alphonsus, n. 165.

Question 3. Can the anointing validly be done by means of an instrument?

Resp. Negatively, and the reason is that the immediate imposition of the hand of the Minister would be lacking, which from what has been said is altogether required. Hence in the new Code:

§ 2. Let the anointing not be done with some instrument, but with the very hand of the minister duly imposed on the head of the one to be confirmed (Can. 781). - Cf. St. Alphonsus, n. 166.

VII. The same in the same place, chapter 3, no. 8: “By necessity of the sacrament it is not required in confirmation that the unction be made with the bishop's finger: for it suffices for validity that it be made with some instrument.”

II. QUESTION II. What is the matter of this sacrament? ANSWER. All Catholics against Luther, Calvin, Dallaeus, and the other innovators teach that it is either the chrism, or the imposition of hands, or both together. To me the more probable opinion is that which lays down that the adequate matter of this sacrament is the imposition of hands and the chrism, which is confected of oil and balsam. Theologians dispute whether balsam be necessary in the confection of the chrism, with the necessity of the sacrament or of precept. Some affirm, others deny. Each opinion can be defended without loss of faith. To me the more probable opinion is that which defends that oil mixed with balsam is necessary with the necessity of the sacrament. That that chrism be consecrated is necessary with the necessity of the sacrament, as the more probable opinion defends. The minister of the consecration is the bishop. Theologians dispute whether the faculty of blessing chrism can be committed by the Apostolic See to a simple priest. Suárez, Salmerón, Toletus, Sylvius, Gonet, and many others deny it. Sirmond, Cajetan, Soto, Vitasse, and many others affirm it. This second opinion is to me the more probable.

1. What are the matter and form of Confirmation?

The common opinion is that the anointing with chrism, together with the simultaneous imposition of the hand of the bishop on the forehead of the confirmed person while he makes on it the sign of the cross with the chrism, is the adequate and essential matter of the sacrament. The form is: “ I sign thee with the sign of the cross and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost.”¹

1 Manual of Moral Theology, vol. ii, p. 67 f.