Dist. 7, Art. 2, Q. 1
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-a2-q1
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### Article II. *On confirmation as regards its efficacy.*

As to the second article, inquiry is made concerning the power or efficacy of the Sacrament of confirmation, and concerning this three things are asked. First, supposing that it gives grace, since it is a Sacrament of the new law, it is asked whether it gives sanctifying grace. Second, whether the same grace is given in baptism and in confirmation. Third, whether a more copious gift of grace is conferred in confirmation than in baptism.

### Question I. *Whether confirmation confers sanctifying grace.*

And that it confers sanctifying grace is shown:

1. First, by the authority of Rabanus: "Through the imposition of the hand of the high priest the Holy Spirit is handed on to the baptized"; but the Holy Spirit is not said to be given except when sanctifying grace is given: therefore in the Sacrament of confirmation sanctifying grace is given.

2. Likewise, it seems by reason: for this Sacrament confirms in the good; but just as it belongs to sanctifying grace alone to call [one] back from evil, so also to confirm [one] in the good: therefore etc.

3. Likewise, the grace conferred in this Sacrament is completive and confirmative and augmentative of baptismal grace, as the Master says, because "it bestows a greater increase of virtues"; but gratuitously given grace neither completes nor confirms nor augments sanctifying grace: therefore such grace is not conferred in the Sacrament of confirmation, but rather sanctifying grace.

**On the contrary:** 1. One having sanctifying grace, coming to baptism, does not receive it [there]: therefore if everyone coming worthily to confirmation has sanctifying grace, then confirmation does not give it.

2. Likewise, spiritual being can exist without robust being, just as natural being too can exist without robust being, since this [robustness] is well-being; but everything without which spiritual being can stand is gratuitously given grace, not sanctifying grace; therefore since confirmation confers such being, it confers nothing but gratuitously given grace.

3. Likewise, between this grace and that there is this difference, that gratuitously given grace regards penalty, but sanctifying grace regards fault; but confirmation is against penalty: therefore etc.

4. Likewise, we see Christ freely confessing many [who are] in mortal sin, therefore that act can be from gratuitously given grace: if therefore confirmation is conferred for this, it is not necessary that it give sanctifying grace.

### Conclusion.

> Confirmation confers sanctifying grace, namely a second [grace].

**I respond:** It must be said that, as Rabanus intimates, and the Master says, and the doctors commonly agree, confirmation gives sanctifying grace. But it must be noted that sanctifying grace is spoken of in two ways: either as making pleasing from being-not-pleasing, and such is baptismal and penitential grace; or as making more pleasing from being-already-pleasing, and such is the grace of confirmation, which enlarges and confirms the grace [already] received.

*To the first [objection].* And through this the reply to the first objection raised to the contrary is clear: for although the baptized has sanctifying grace, he does not have it unto that effect nor in that state in which he has it after confirmation; and therefore this Sacrament is received for the perfection of that grace and for its confirmation, and this through the grace conferred in this Sacrament, which is not yet possessed. It is not so with baptismal grace, because the baptism of the Spirit gives the first justifying grace, just as the baptism of water does. Nevertheless it must not be denied that in the baptism of water sanctifying grace is bestowed even upon one already pleasing, not unto justification but unto increase; and this is principally [the case] in confirmation.

*To the second.* To that which is objected, that spiritual being exists without the grace of confirmation; it must be said that augmenting grace is indeed sanctifying grace; and yet spiritual being exists without it: and therefore that proposition is false: "everything without which" etc.

*To the third.* To that which is objected, that sanctifying grace is against fault; it must be said that it is not only against fault, but also against penalty, insofar as [the penalty] is ordained to fault; and such [a penalty] is faint-heartedness.

*To the fourth.* To the last it must be said that although someone can confess Christ without the grace of confirmation, yet not so easily nor so usefully nor so wholesomely as with sanctifying grace, since from it confession is praiseworthy and acceptable to God.