Dist. 7, Art. 1, Q. 2
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/7/q/bon-sent-IV-d7-a1-q2
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### Question II. *Whether the matter of confirmation is necessary.*

Secondly it is asked concerning the matter, whether it is necessary; and it seems first that this Sacrament requires a necessary matter:

1. Because, as Hugh says, «A Sacrament is an element outwardly set forth in a sensible way, representing by likeness»; but representation is through matter: therefore matter is necessary.

2. Likewise, it was held above that the Lord did not hand over the power of cleansing to man through himself, but through an element, lest hope be placed in man: therefore by parity of reasoning he ought not to have given the power of confirming to man except by the mediation of an element.

**On the contrary:** 1. The Apostles confirmed by the imposition of the hand alone: therefore it seems that their successors can do this by the imposition of the hand alone, if they transmitted the power which they had.

2. Likewise, the matter of the other Sacraments was instituted by Christ, as is evident in baptism and the Eucharist, and Christ also received them: therefore it seems by parity of reasoning that, if this Sacrament had a matter, Christ would have instituted the Sacrament by receiving it. — *If you say* that it was not fitting for him to be confirmed; *it is then objected,* that likewise it was not fitting for him to be circumcised or baptized; but he did this for the authority of the Sacrament and of humility, as has been held, as an example: therefore etc.

*Incidental question 1.* — Likewise, I ask whether the matter of this Sacrament ought to be *consecrated,* and it seems that *it should:* because it is chrism, which is consecrated by the Pontiffs at a determined time of the year. — But it seems that *it should not,* since the other Sacraments can be performed without consecration, as is evident in baptism, which precedes, and the Eucharist, which follows baptism: therefore also in confirmation.

*Incidental question 2.* — Likewise, I ask: since the other Sacraments have simple, unmixed elements, why does this Sacrament have *mixed* ones? And it seems that it ought not to have them, because it is said in Ecclesiasticus twenty-four: *My odor is as balsam unmixed;* this Wisdom says of herself.

*Incidental question 3.* — Likewise, I ask: why is *balsam* taken rather than water? And it seems that water rather, because a common and general element ought to correspond to a general disease; but balsam is precious and rare, water is common to all: therefore etc.

*Incidental question 4.* — Likewise, why *oil* rather than wine? And it seems that wine rather, because it makes a man bold and eloquent; and this is the effect of this Sacrament.

> ### Conclusion.
> The consecrated matter belongs to the integrity of confirmation.

**I respond:** As was touched on before, Christ did not institute this Sacrament, because believers were to be confirmed after his ascension. Hence the Apostles dispensed neither the matter nor the *form,* but the reality of this Sacrament without *form,* the Holy Spirit confirming immediately, and without *element* or matter, because in the giving of the Holy Spirit visible signs appeared: and therefore there was no need of an element. But afterward, by their instituted successors, it was to be given by the power of words and invisibly; therefore it was necessary that a sensible element be instituted.

Therefore this *element* was instituted, the Holy Spirit dictating, by the rulers of the Church themselves; and because Christ had not instituted it nor given it power, according as he himself «by the contact of his most pure flesh had given [power] to the waters», and as he himself, in confecting his body, instituted the element or matter of the Eucharist, namely bread or wine: therefore the bishops, not being able of themselves to consecrate the matters, instituted that they be consecrated by a blessing. And therefore the matter of this Sacrament ought to be consecrated.

To that which is asked: why *mixed* in this Sacrament, and not in the others? it must be said that, as was said concerning the form, because it was for a twofold arduous act, therefore a twofold act is expressed in the form; and therefore also

a twofold *element,* consonant with that twofold act and reality, is mixed together: the *oil* of olives, on account of its brightness, signifies the interior faith from a good conscience; the *balsam,* on account of its odor, the worthy and laudable confession. And from this it is evident why these two elements rather than others.

To that which is objected concerning *generality,* it must be said that this would be true if it were a Sacrament of necessity, and if in *water* the complete account of signifying were preserved. — Of *wine* it must similarly be said that it is not suitable on this account, that it makes one bold and strong by clouding the reason: therefore it is not suitable, because spiritual fortitude is from a right and pure reason, not from a clouded reason.

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