Dist. 7, Art. 2, 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-a2-q2
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### Question II. *Whether the same grace is conferred in baptism and in confirmation.*

Secondly it is asked concerning this, whether the same grace is conferred in baptism and in confirmation. And that it is a different grace seems to be the case:

1. Because baptism and its effect precede the Sacrament of confirmation in time and in nature; but that which precedes another in time and in nature differs from it essentially: therefore a different grace is conferred in this Sacrament and in that.

2. Likewise, signs are similar and proportionate to the things signified: but the sign in baptism is one thing and in confirmation another, namely the character: therefore there is a different effect and a different grace.

3. Likewise, if entirely the same grace were given, then whoever had baptism would have confirmation: therefore he would furthermore be confirmed in vain.

**On the contrary:**

1. Each grace is sanctifying; but in one soul there is one sanctifying grace, because two accidents — and most of all simple accidents — cannot be in the same subject when they are of the same species: therefore it is established that it is one in number.

2. Likewise, the same virtue by essence is both weak and strong: therefore baptismal grace and the grace of confirmation are likewise the same.

3. Likewise, prevenient and subsequent grace, as the Master says in the twenty-seventh distinction of the second book, is the same by essence; but so it stands with baptismal grace and the grace of confirmation, since the baptismal grace prevenes, that man may will justly, the grace of confirmation confirms, lest he will in vain: therefore etc.

### Conclusion.

> *The grace of baptism and of confirmation is one, insofar as it is sanctifying, but diverse in respect of its effect.*

**I respond:** When it is asked whether the grace which is given in the Sacrament of baptism and of confirmation is the same or different; this question can be understood in two ways: either that in the Sacrament of confirmation no grace nor any character is conferred, but only the baptismal grace is confirmed without the addition of anything; and this indeed is to ask whether in confirmation any grace is conferred. For if it is conferred — since that which has been conferred is not conferred again — it is clear that this question has been resolved from the preceding question: because there grace is given, as Rabanus, Hugh, and the Master say, when they say that grace is there increased, and through this also a new grace is conferred. For whatever some have wished to say, I believe that to be true. — Or it can be asked whether they are the same; granted that grace is given in each, such that from these one grace by essence comes to be, as happens with that which increases and that which is increased. And here there are three positions.

For some say that the virtues and the gifts *differ* essentially; because in baptism a grace is given which, flowing into the powers, makes the *virtues,* in confirmation a grace which, flowing into the powers, makes the *gifts,* in their *order,* which makes the *beatitudes.* — Although this position may seem beautiful, nevertheless it does not hold the truth, because in the *virtues* and *gifts* it posits that grace differs *essentially*. Again, it dissolves their connection; for in the Sacraments there is no connection, as there is in the virtues and gifts.

Another position is that this grace and the baptismal grace, even though they are sanctifying, nevertheless *differ* in *essence,* like the *diseases* against which they are ordered; and they are distinguished in the *subject,* because in diverse potential parts of the soul: so that, just as the parts of the soul perfect the parts of the body, so the parts of grace perfect the parts of the soul, or its powers. Hence they say that they remain *distinct* in the soul, and the one neither increases the other nor confirms it except *per accidens,* namely because it confirms the man.

In a third way it can be said that the sanctifying grace in the soul is one, because the soul which is graced and to which it is given is one; and again, the whole grace is taken away by a single sin. — On account of this it must be said otherwise, as in the case of the *gratuitous virtues,* that there is there a *grace* and an *underlying habit,* and one *grace* in all, but the *underlying habits* are different and different; so also in the sacramental grace there is both *sanctifying grace* and a *special effect,* which it has by virtue of the Sacrament. And insofar as it is *sanctifying, it is one,* but it is *distinguished* by reason of its *effects*; and because the Sacrament signifies grace as in such an effect, therefore the signs and Sacraments are diverse. — It must therefore be granted that to the baptismal grace there is *superadded* the grace of confirmation, which has another effect, namely the removal of faint-heartedness; and this the first three arguments prove. It must also be granted that *it merges into one,* as the three following arguments prove. — For although the *grace* by essence is the same, nevertheless the *effect* to which it is ordered is one and another; and therefore there is no contradiction between those arguments. For the grace in the soul is one sanctifying grace, but the effects are many and varied; and since the sacramental signs are ordered to grace according to the *effects of healing:* therefore the signs and Sacraments are varied. And not only the *exterior* and visible signs, but also the *interior* ones, as for instance the characters, which are distinctive marks.

**[Solution of the objections.]**

1. To that which is objected, however — that there are not two accidents of the same species in the same subject — it can be said that, insofar as they are sacramental, they are not of the same species, but of diverse species.

2. To that which is objected — that the weak and the strengthened virtue is the same — it must be said that baptismal grace and the grace of confirmation differ not only by *weak* and *strengthened,* but also by the *disease* against which they are and which they heal.

3. To that which is objected concerning prevenient and subsequent grace, it must be said that it is not similar: because prevenient and subsequent grace are ordered to the same effect, but not so the grace of these Sacraments; nevertheless I concede that that sanctifying grace, as such, merges into one with the baptismal grace and increases it: therefore the first argument is not valid, that things which have an order of time are not the same. For that fails in those things of which the one stands by addition to the other.

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