Whether the Proper Form of This Sacrament Is: "I Sign Thee with the
Sign of the Cross," Etc.?
Objection 1: It seems that the proper form of this sacrament is not:
"I sign thee with the sign of the cross, I confirm thee with the
chrism of salvation, in the name of the Father and of the Son and of
the Holy Ghost. Amen." For the use of the sacraments is derived from
Christ and the apostles. But neither did Christ institute this form,
nor do we read of the apostles making use of it. Therefore it is not
the proper form of this sacrament.
Obj. 2: Further, just as the sacrament is the same everywhere, so
should the form be the same: because everything has unity, just as it
has being, from its form. But this form is not used by all: for some
say: "I confirm thee with the chrism of sanctification." Therefore
the above is not the proper form of this sacrament.
Obj. 3: Further, this sacrament should be conformed to Baptism, as
the perfect to the thing perfected, as stated above (A. 2, Obj. 2).
But in the form of Baptism no mention is made of signing the
character; nor again of the cross of Christ, though in Baptism man
dies with Christ, as the Apostle says (Rom. 6:3-8); nor of the effect
which is salvation, though Baptism is necessary for salvation. Again,
in the baptismal form, only one action is included; and the person of
the baptizer is expressed in the words: "I baptize thee, whereas the
contrary is to be observed in the above form." Therefore this is not
the proper form of this sacrament.
_On the contrary,_ Is the authority of the Church, who always uses
this form.
_I answer that,_ The above form is appropriate to this sacrament. For
just as the form of a natural thing gives it its species, so a
sacramental form should contain whatever belongs to the species of
the sacrament. Now as is evident from what has been already said (AA.
1, 2), in this sacrament the Holy Ghost is given for strength in the
spiritual combat. Wherefore in this sacrament three things are
necessary; and they are contained in the above form. The first of
these is the cause conferring fulness of spiritual strength which
cause is the Blessed Trinity: and this is expressed in the words, "In
the name of the Father," etc. The second is the spiritual strength
itself bestowed on man unto salvation by the sacrament of visible
matter; and this is referred to in the words, "I confirm thee with
the chrism of salvation." The third is the sign which is given to the
combatant, as in a bodily combat: thus are soldiers marked with the
sign of their leaders. And to this refer the words, "I sign thee with
the sign of the cross," in which sign, to wit, our King triumphed
(cf. Col. 2:15).
Reply Obj. 1: As stated above (A. 2, ad 1), sometimes the effect of
this sacrament, i.e. the fulness of the Holy Ghost, was given through
the ministry of the apostles, under certain visible signs, wrought
miraculously by God, Who can bestow the sacramental effect,
independently of the sacrament. In these cases there was no need for
either the matter or the form of this sacrament. On the other hand,
sometimes they bestowed this sacrament as ministers of the
sacraments. And then, they used both matter and form according to
Christ's command. For the apostles, in conferring the sacraments,
observed many things which are not handed down in those Scriptures
that are in general use. Hence Dionysius says at the end of his
treatise on the Ecclesiastical Hierarchy (chap. vii): "It is not
allowed to explain in writing the prayers which are used in the
sacraments, and to publish their mystical meaning, or the power
which, coming from God, gives them their efficacy; we learn these
things by holy tradition without any display,"* i.e. secretly. [*The
passage quoted in the text of the Summa differs slightly from the
above, which is translated directly from the works of Dionysius.]
Hence the Apostle, speaking of the celebration of the Eucharist,
writes (1 Cor. 11:34): "The rest I will set in order, when I come."
Reply Obj. 2: Holiness is the cause of salvation. Therefore it comes
to the same whether we say "chrism of salvation" or "of
sanctification."
Reply Obj. 3: Baptism is the regeneration unto the spiritual life,
whereby man lives in himself. And therefore in the baptismal form
that action alone is expressed which refers to the man to be
sanctified. But this sacrament is ordained not only to the
sanctification of man in himself, but also to strengthen him in his
outward combat. Consequently not only is mention made of interior
sanctification, in the words, "I confirm thee with the chrism of
salvation": but furthermore man is signed outwardly, as it were with
the standard of the cross, unto the outward spiritual combat; and
this is signified by the words, "I sign thee with the sign of the
cross."
But in the very word "baptize," which signifies "to cleanse," we can
understand both the matter, which is the cleansing water, and the
effect, which is salvation. Whereas these are not understood by the
word "confirm"; and consequently they had to be expressed.
Again, it has been said above (Q. 66, A. 5, ad 1) that the pronoun
"I" is not necessary to the Baptismal form, because it is included in
the first person of the verb. It is, however, included in order to
express the intention. But this does not seem so necessary in
Confirmation, which is conferred only by a minister of excellence, as
we shall state later on (A. 11).
_______________________