Dist. 7, Dubia
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-dubia
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### Doubt I

In this part there are doubts concerning the text, and first it is doubted about this which the Master says, that he is reckoned to have granted it only once on account of scandal.

For such a concession seems not to have been right, because scandal changes nothing of the truth of life or of doctrine; if therefore the bishop alone can confirm, it seems that he ought not to have permitted that on account of scandal.

**I respond:** It must be said that although a priest cannot [confirm] by his own authority, yet for a necessary cause the supreme Pontiff, in whom is the fulness of power, can commit it to another than a bishop; and that man does not act by his own authority, but by an authority committed to him, whence he rather acts by whose authority it is done: hence there is no doubt that pontifical authority belongs to the necessity of this Sacrament. — Yet some say that he did not grant them to confer the Sacrament, but only some sacramental, just as sometimes blessed bread is given to the laity in place of the Lord's body.

### Doubt II

Likewise it is asked about this which he says, that *the power of this Sacrament is the gift of the Holy Spirit unto strength;* because, if this is true, *against* this it is, that the eucharist confirms, whence in the Psalm: *Bread strengthens the heart of man.*

**I respond:** To this it is answered in many ways. In the first way thus, that this Sacrament is ordained unto strength *of itself,* but the eucharist *accidentally*; but this does not solve it, because, whether of itself or accidentally, so long as they have the same effect, one seems to be superfluous. — The second way of speaking is that confirmation confirms *against evil,* but the eucharist *in good.* But neither does that suffice, because every Sacrament, since it is a remedy, is against evil, and so [is] the eucharist. — Others say that two things are necessary for us, namely *faith* and *morals;* and one confirms in *faith,* namely confirmation, but the eucharist as to good *morals;* because, as Bernard says, the eucharist not only blots out venial [sins], but also strengthens consent, lest it be inclined toward mortal [sins]. — Others say that both strengthen faith; but two things are necessary for a firm faith, namely *to believe with the heart and to confess with the mouth*; and the eucharist confirms as to *faith in the heart,* but confirmation as to *confession* or utterance with the mouth. — Others say that both strengthen charity, because on its strength depends the strength of all. But charity can fail in two ways, namely through defect of nourishment, or through the action of a contrary, as is plain in a material fire; and against the first is the eucharist, which feeds; against the second confirmation, that it may resist attackers. — Others say otherwise and more probably, that confirmation is for the strengthening *of faith,* but the eucharist *of charity;* and this is plain, because here is the sign of a believer's confession, there the sign of union. — And if it be asked: why are these two virtues confirmed rather than others? it must be said that [it is] because on these two depends the strength of the spiritual edifice as to intellect and affection; and because in *faith* is the first elevation, in *charity* the highest elevation, and in both [there is] difficulty; and because there is a proneness to the contrary: therefore they are confirmed the more.

### Doubt III

Likewise it is asked about this which Rabanus says, that this Sacrament is to be held in greater veneration, as it is given by greater [ministers]. For according to this it seems that a fuller grace is given in it.

**I respond:** And it must be said that it is commonly wont to be said that one Sacrament is called greater than another in five ways. In the first way on account of *signification;* thus matrimony is called greater, because it signifies the union of the natures in Christ. In the second way on account of *containment;* and thus the eucharist is called greater. Third, on account of *efficacy;* and thus baptism. Fourth, on account of the *dignity of those ministering* or dispensing; and thus confirmation is called greater, because it is given by the highest priests or bishops. Fifth, on account of this, that it *places in a nobler grade;* and thus order is called the greater Sacrament.

### Doubt IV

Likewise it is asked about this which he says: *It is done on the worthier part of the body.* For it seems false to say so, because the crown of the head is worthier as to *position,* and the heart as to *power:* therefore it ought rather to be given on the *head,* or on the *heart.* — Likewise, it seems [it should be] on the *tongue,* because there is confession.

**I respond:** It must be said that the part worthier as to power and operation is the heart, but yet it is hidden and lies within. But among the parts which offer themselves to our senses, the head is worthier, and in the head the face, namely the front part: and therefore this Sacrament is given on the face, but rather on the forehead, because there is the seat of shame. Hence, because this Sacrament is against the confusion and shame of confessing the name of Christ, which contracts the tongue, lest one speak openly, this Sacrament ought to be given on the forehead. The forehead indeed is the more eminent part of the face. Hence some have said that in the new law the first anointing is made on the *head* by reason of power, the second on the *forehead,* the third again on the *head.* And the first is made in baptism; the second in confirmation; the third in the consecration of a bishop. — And the first was signified in the first anointing of David, in the sixteenth [chapter] of the first [book] of Kings; the second in the anointing of David over the two tribes, in the second [chapter] of the second [book] of Kings; the third in the anointing of David over the whole kingdom, in the fifth [chapter] of the second [book] of Kings. And they can well enough be fitted to these, if one looks. For in the first David did not have power; in the second he had power and resistance; in the third he had power and presidency over his people.

### Doubt V

Likewise it is asked about this which he says: *This Sacrament ought to be delivered only by those fasting and to those fasting*. For it seems that, because it is unto strength, food should not impede it: for bodily food is not repugnant to spiritual strength.

**I respond:** It must be said that in this Sacrament grace is given, and a strengthening grace; and again, a certain affinity is contracted. Therefore these three things were established by the ancient Fathers to be observed in the Sacrament as fitting: that [it be received] on a fasting stomach, on account of the grace of the Holy Spirit to be received; that the one to be confirmed be carried or held by another who is [already] confirmed, in sign of weakness and feebleness; that he be of the like sex, on account of the danger of affinity.

### Doubt VI

Likewise it is asked about this which he says, that neither ought it to be repeated, just as neither [is] baptism. For it seems that it can be repeated, because the sickness of faint-heartedness, against which it is, can be repeated: therefore [so can] the Sacrament also. *If you say* that it cannot, on account of the character; then it seems that the character prejudices the sickness: if therefore there is no cure of the sickness on account of the character, but rather the contrary, it is plain etc.

**I respond:** It must be said that that Sacrament cannot be repeated on account of the *character,* which is imprinted in it indelibly. Nor ought it [to be repeated], whether by reason of the *sickness* which it cures, or by reason of the *effect* which it gives, or by reason of the *thing* which it allegorically signifies. By reason of the *sickness,* because it is a contracted penalty; and this, as such, is not repeated, but if it is repeated, this is only insofar as it is acted. By reason of the *effect* which it gives, which is the fulness of grace unto strength; and because the effect is whole, therefore [it is] a settled state. By reason of the *thing* which it allegorically signifies, because it signifies the coming of the Holy Spirit from heaven into the Apostles on the day of Pentecost, who, after he came, never departed from them. And thus that is plain.