Dist. 7, Art. 2, Q. 3
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-q3
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### Question III. *Whether a more copious gift of grace is conferred in confirmation than in baptism.*

Thirdly it is asked whether a more copious gift of grace is conferred in confirmation than in baptism.

And that it is so, it seems:

1. *By reason of effect:* for this [grace] is for confirming, that one for justifying; this is for believing, this for confessing: if therefore it is of greater grace to be confirmed than to be justified, of greater grace also to confess publicly than to believe secretly; it seems that the grace of confirmation is more copious.

2. Likewise, *by another reason* it seems: because the sign in this Sacrament is more precious and more dear: therefore also the signified grace is more precious and greater in confirmation, since in the Sacraments the sign ought to correspond to the thing signified.

3. Likewise, *by reason of dispensation:* because a Sacrament is not greater on the ground that it is from greater [persons], but because it is greater, on that account its dispensation has been committed to greater [persons]; but the dispensation of this Sacrament has been committed to greater [persons] than that of baptism: therefore etc.

4. Likewise, this same thing is shown *by the authority* of Rabanus: «In baptism the Holy Spirit descends to consecrate a dwelling-place for God, but in this [Sacrament] the sevenfold [grace] of the same [Spirit], with all fullness of holiness and virtue, comes into the human being»: it is clear therefore that it confers a greater gift.

**On the contrary:**

1. Baptismal grace is against original fault and all its consequences, but [the grace] of confirmation against *one* consequence, as for instance pusillanimity; but it is fitting that against a greater and more efficacious disease a [stronger] medicine be given: therefore etc.

2. Likewise, it seems by reason of the first effect: because it is a greater gift to be made a friend from an enemy than from a friend a greater friend; but in baptism a person is made a friend, while in confirmation [he is made] more [a friend]: therefore in baptism a greater gift is conferred.

3. Likewise, baptism makes a person innocent and at once opens heaven; but confirmation does not do this, nor any other Sacrament: therefore baptism is the more efficacious Sacrament.

4. Likewise, to this there is the authority of the Master in the text: «This Sacrament is greater, not on account of a greater virtue, or usefulness, which it confers, but because it is given by worthier [ministers]»: therefore etc.

### Conclusion.

> The grace of confirmation can be called greater than the baptismal grace not absolutely, but with a presupposition.

**I respond:** It must be said that the grace of confirmation presupposes baptismal grace, as well-being presupposes being. When therefore a comparison of these graces is made, it can be done in two ways: in one way with presupposition; and thus the grace of confirmation is altogether greater than the baptismal; just as «to live well and perfectly is better than to live», because the former adds to the latter and completes it. — But if it be understood absolutely, namely so that this grace which is added be greater or lesser; it must be said without doubt that it is not of such efficacy, as is clear, because to give life to a dead thing is a greater grace and power than to heal or strengthen one already given life, speaking absolutely; but with presupposition it is greater to be living and sound than merely living.

[Note:] [as to the preceding and following], it must be said that it is not similar, because preventing and subsequent grace are ordered to the same effect, not so the grace of the Sacraments; nevertheless I concede that that grace, as making pleasing, insofar as it is such, *coincides into one* with the baptismal grace and augments it: therefore the first reason is not valid, [namely] that things which have an order of time are not the same. For that fails in those things of which the one is related to the other by addition.

**[To the arguments:]** The reasons therefore proving that the grace of confirmation is greater are understood *with presupposition,* because it augments the baptismal grace; but the reasons proving the contrary are understood *with absoluteness,* comparing this grace to that to which it is added; and this is clear through the individual reasons to anyone who inspects them.