Dist. 7
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-littera
----------------------------------------
DISTINCTION VII.

### Cap. I. *On the Sacrament of confirmation.*

Now something must be added concerning the Sacrament of confirmation, about whose power inquiry is wont to be made. For its form is plain, namely the words which the bishop speaks when he signs the baptized on their foreheads with the sacred chrism.

### Cap. II. *That it can be administered only by the highest priests.*

This Sacrament cannot be performed by others save by the highest priests, nor in the time of the Apostles is it read to have been performed by any others than the Apostles themselves, nor can it or ought it to be performed by others than those who hold their place. For if it has been presumptuously done otherwise, it is held void and empty, nor will it be reckoned among the ecclesiastical Sacraments. It is permitted, however, to presbyters to touch the baptized on the breast, but not to sign them with chrism on the forehead.

### Cap. III. *What the power of this Sacrament is.*

But the power of this Sacrament is the gift of the Holy Spirit unto strengthening, who in baptism was given unto remission. Hence Rabanus: «By the highest priest, through the imposition of the hand, the Paraclete is handed over to the baptized, that he may be strengthened through the Holy Spirit to preach to others that which he himself obtained in baptism». Likewise «All the faithful ought, through the imposition of the hands of the bishops, to receive the Holy Spirit after baptism, that they may be found full Christians».

### Cap. IV. *Whether this Sacrament is more worthy than baptism.*

«Know that both are a great Sacrament, but that one is to be held in greater veneration, inasmuch as it is given by greater persons». — Behold, he calls the Sacrament of confirmation *greater*; but perhaps not on account of a greater power or usefulness which it confers, but because it is given by worthier persons and is performed on a worthier part of the body, that is, on the forehead; or perhaps because it bestows a greater increase of virtues, although baptism avails more unto remission. This Rabanus seems to intimate, saying that «in the anointing of baptism the Holy Spirit descends to consecrate a dwelling-place for God. But in this [anointing] His sevenfold grace comes upon the man with all fulness of holiness and virtue». — This Sacrament ought to be administered only by those fasting and to those fasting, like baptism also, unless necessity compels otherwise.

### Cap. V. *Whether it can be repeated.*

Nor ought it to be repeated, just as neither baptism nor order. For no injury is to be done to any Sacrament; which is thought to be done when what is not to be repeated is repeated. — But whether some can be repeated or none, is a question. For concerning baptism and order, that they ought not to be repeated, Augustine plainly says: «Each is a Sacrament and is given by a certain consecration: the one indeed, when one is baptized; the other, when one is ordained. And therefore in the catholic Church it is not lawful to repeat either», because to neither

### Cap. VI.

is injury to be done. This is undoubtedly to be held also concerning confirmation; but concerning the others, whether they can or ought to be repeated, we shall treat hereafter.

*Notula.* Gregory writes thus to Bishop Januarius: «It has come to us that some have been scandalized because we forbade presbyters to touch with chrism those who have been baptized; and we indeed did this according to the ancient custom of our Church. But if some are altogether grieved over this matter; where bishops are lacking, we concede that presbyters too may touch the baptized with chrism upon their foreheads». «But this seems to have been conceded to me once for all for the allaying of the scandal».