Dist. 7, Art. 3, 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-a3-q1
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### Article III. *On confirmation with respect to its use.*

Consequently it is asked concerning the use of the Sacrament of confirmation, and about this three things are asked. First it is asked concerning the use with respect to generality. Second, with respect to necessity. Third, with respect to the manner of dispensing and the order.

### Question I. *Whether the use of the Sacrament of confirmation ought to be general.*

And that its use ought not to be general, it seems:

1. And first, that *women* ought to be excluded: because this Sacrament orders [one] to battle; but women are excluded from war: therefore they ought to be excluded from this Sacrament.

2. Likewise, it seems that *small children* ought to be excluded, by the same reason, since they are not fit for bearing arms.

3. Likewise, those who are in *danger of death* seem to be excluded: because they go forth out of every battle: therefore they are free from the Sacrament of battle.

4. Likewise, it seems that this Sacrament does not belong to *the mute:* since this Sacrament is for the free confession of the name of Christ; but the mute cannot confess with the mouth: therefore those who receive this receive it in vain.

5. Likewise, either *some* are excluded from this Sacrament, or *none.* If *some:* then it is not of all generally; if *none* are excluded: then the impressed character distinguishes only from unbelievers: therefore from just as many and the same as the baptismal character does: therefore it seems that one of the two is superfluous; which is unfitting.

**On the contrary:**

1. That this Sacrament belongs to *all,* it seems: because, as the Master and Rabanus say, in this Sacrament the sevenfold grace of the Holy Spirit is given; but that effect is general to all: therefore this Sacrament also [is].

2. Likewise, that it is suitable to *every sex,* it seems, and most of all to the female: because all who wish to *live piously in Christ suffer persecution*; therefore the weaker sex also [does]; but for the weak one who suffers persecution the arms of fortitude are most necessary: therefore, since these are given in confirmation, it seems that women most of all need this Sacrament.

3. Likewise, that it is necessary to *every age* and most of all to the childish, it seems: because it belongs to a prudent commander to arm his soldiers before the battle and before injury; but battle and injuries and blows begin at once in the years of discretion: therefore it is fitting that the Sacrament of confirmation be given before the years of discretion.

4. Likewise, it seems [that it belongs] to *every state:* because it is *certain* concerning the *living,* and this is *shown* concerning the *dying* by the authority of Hugh, who says in the book *On the Sacraments*: «It would be altogether dangerous, if it should happen to depart from this life without confirmation»; and so it is also opportune for the dying.

### Conclusion.

> The Sacrament of confirmation belongs to all.

**I respond:** It must be said that that Sacrament belongs to all on account of the enlargement of grace which is given there, but it belongs most of all to those who are of the line of battle in the spiritual war; and because this belongs to every sex, therefore this Sacrament also belongs to all.

**[To the objections:]**

1. To that, then, which is objected concerning *women,* it is clear: because, although *material* battle does not belong [to them], yet the *spiritual* does. For many in this war were valiant, as is clear concerning the holy Virgins, who were martyred for the confession and name of Christ.

2. To that which is objected concerning *small children,* it must be said that small children are not armed for the state of that age, that they should fight then, but that they should afterward be those-about-to-fight. Nor does even this happen except fittingly, because those arms are not burdening but lightening; nor are they only defending, but fore-arming; and it is better that a person be fortified before injury than after.

3. To that which is objected concerning those who are in *danger of death,* the response is clear: because they do not receive the Sacrament for battle and conflict, but for the merit of obedience and the increase of virtue; which is useful and good for them.

4. To that which is objected concerning *the mute,* it must be said that this Sacrament is for the strengthening of faith in the heart; and the mute needs this just as the eloquent does; nor only in the heart, but also by gesture and by suffering can he profess Christ: and therefore he needs this Sacrament, just as others do.

5. To that which is asked last concerning the character, some have said that there is one character, differing only according to *state;* therefore there is no superfluity, although it distinguishes from the same [persons]. — But yet it is not fitting to say that the character is *the same,* since the outward sign is different, since even one not confirmed can be ordained. And therefore it must be said otherwise, that the character is different and distinguishes from the same [persons]; yet nevertheless it is not superfluous, because it distinguishes according to one and another state. For although every Christian is a champion of Christ, yet by grace he is called a Christian and a champion in one and another state; and according to one and another act, namely the outward confession and the inward belief. And because the character distinguishes according to something different and disposes to a different act of grace, therefore it is not superfluous; and since the state of faith is different, and the character regards the state, although the faith is the same; the character is different, as is the outward sign.