Whether Sanctifying Grace Is Bestowed in This Sacrament?
Objection 1: It seems that sanctifying grace is not bestowed in this
sacrament. For sanctifying grace is ordained against sin. But this
sacrament, as stated above (A. 6) is given only to the baptized, who
are cleansed from sin. Therefore sanctifying grace is not bestowed in
this sacrament.
Obj. 2: Further, sinners especially need sanctifying grace, by which
alone can they be justified. If, therefore, sanctifying grace is
bestowed in this sacrament, it seems that it should be given to those
who are in sin. And yet this is not true.
Obj. 3: Further, there can only be one species of sanctifying grace,
since it is ordained to one effect. But two forms of the same species
cannot be in the same subject. Since, therefore, man receives
sanctifying grace in Baptism, it seems that sanctifying grace is not
bestowed in Confirmation, which is given to none but the baptized.
_On the contrary,_ Pope Melchiades says (Ep. ad Episc. Hispan.): "The
Holy Ghost bestows at the font the fulness of innocence; but in
Confirmation He confers an increase of grace."
_I answer that,_ In this sacrament, as stated above (AA. 1, 4), the
Holy Ghost is given to the baptized for strength: just as He was
given to the apostles on the day of Pentecost, as we read in Acts 2;
and just as He was given to the baptized by the imposition of the
apostles' hands, as related in Acts 8:17. Now it has been proved in
the First Part (Q. 43, A. 3) that the Holy Ghost is not sent or given
except with sanctifying grace. Consequently it is evident that
sanctifying grace is bestowed in this sacrament.
Reply Obj. 1: Sanctifying grace does indeed take away sin; but it has
other effects also, because it suffices to carry man through every
step as far as eternal life. Hence to Paul was it said (2 Cor. 12:9):
"My grace is sufficient for thee": and he says of himself (1 Cor.
15:10): "By the grace of God I am what I am." Therefore sanctifying
grace is given not only for the remission of sin, but also for growth
and stability in righteousness. And thus is it bestowed in this
sacrament.
Reply Obj. 2: Further, as appears from its very name, this sacrament
is given in order "to confirm" what it finds already there. And
consequently it should not be given to those who are not in a state
of grace. For this reason, just as it is not given to the unbaptized,
so neither should it be given to the adult sinners, except they be
restored by Penance. Wherefore was it decreed in the Council of
Orleans (Can. iii) that "men should come to Confirmation fasting; and
should be admonished to confess their sins first, so that being
cleansed they may be able to receive the gift of the Holy Ghost." And
then this sacrament perfects the effects of Penance, as of Baptism:
because by the grace which he has received in this sacrament, the
penitent will obtain fuller remission of his sin. And if any adult
approach, being in a state of sin of which he is not conscious or for
which he is not perfectly contrite, he will receive the remission of
his sins through the grace bestowed in this sacrament.
Reply Obj. 3: As stated above (Q. 62, A. 2), the sacramental grace
adds to the sanctifying grace taken in its wide sense, something that
produces a special effect, and to which the sacrament is ordained.
If, then, we consider, in its wide sense, the grace bestowed in this
sacrament, it does not differ from that bestowed in Baptism, but
increases what was already there. On the other hand, if we consider
it as to that which is added over and above, then one differs in
species from the other.
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