Bellarmine · De Controversiis · On the Sacrament of Confirmation
Chapter 3: The Truth Is Proved by the Testimonies of the Popes and the Councils
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. III, De Sacramento Confirmationis, the second general controversy on the sacraments. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
Chapter 3. The Truth Is Proved by the Testimonies of the Supreme Pontiffs
Now, second, the truth is to be proved from the answers of the ancient and holy pontiffs. And we will bring testimonies which do not indeed affirm in express words that Confirmation is a sacrament (for that is neither necessary, and could easily be twisted to the meaning of sacrament taken in a broad way), but we will bring testimonies which show the thing itself, that is, a ceremony giving grace and distinct from Baptism.
Let the first, then, be St. Clement of Rome. See book 3 of the Constitutions, chapters 15, 16 and 17, and book 7, chapter 44.
Let the second be St. Urban in his decretal letter: “All the faithful,” he says, “ought to receive the Holy Spirit after Baptism through the laying on of the bishops' hands, that they may be found full Christians.”
Let the third be St. Cornelius, pope and martyr, in the letter to Fabius of Antioch, in Eusebius, book 6 of the History, chapter 43: “He was not,” he says, “perfected with the seal of chrism; hence neither could he merit the Holy Spirit.”
Let the fourth be Melchiades, pope and martyr, in the letter to the bishops of Spain; asked whether Baptism or Confirmation was the greater sacrament, he answered in these words: “Know that each is a great sacrament.” And he adds that Confirmation excels Baptism in this, that it is conferred only by the high priests, that is, the bishops. Where he teaches most openly that Confirmation is a sacrament truly and properly so called, since he compares it with Baptism, and in some way even puts it before Baptism; and all admit that Baptism is a sacrament truly and properly so called.
Let the fifth be St. Eusebius, pope, in letter 3: “The sacrament of the laying on of hands,” he says, “is to be held in great veneration, which cannot be performed by others except by the high priests.” And he proves it from the Acts of the Apostles.
Let the sixth be St. Innocent I, in letter 1 to Decentius, chapter 3: “It is lawful for presbyters,” he says, “to anoint the baptized with chrism, but that which has been consecrated by the bishop; yet not to sign the forehead with the same oil, which is due to bishops alone, when they hand on the Holy Spirit the Paraclete.” And he brings the example of the apostles, Acts 8. Where Innocent openly distinguishes the bishop's Confirmation, by which he says the Holy Spirit is handed on, and which is therefore a sacrament, from the anointing which is done in Baptism, which is not a sacrament but something sacramental; and besides, that this comes down from the teaching of the apostles.
Let the seventh be St. Damasus, in letter 4.
Let the eighth be St. Leo, letter 80, otherwise 88.
Let the ninth be St. John III, in the letter to the bishops of Germany. These three pontiffs declared that it is not lawful for country bishops, but only for bishops, to give the Holy Spirit through the laying on of hands and the anointing with chrism on the forehead. And John III, citing Damasus and Leo, gives the cause why both he and they so declared: because in the Acts, chapter 8, the apostles alone gave the Holy Spirit through the laying on of hands. Where we see that they speak of that ceremony which was in use among the apostles.
Let the tenth be St. Gregory, who in book 3, letter 9 [book 4, letter 9, in the modern numbering], warns that presbyters should not dare to sign the baptized on the forehead with chrism, since that belongs to the office of the bishop. And on chapter 1 of the Song of Songs, on that, “In the vineyards of Engaddi”: “Balsam,” he says, “grows there, which with oil by the pontifical blessing is made chrism, by which the gifts of the Holy Spirit are expressed.” Add also Innocent III, the chapter Cum venisset, in the Extravagants on holy anointing.
Chapter 4. The Same Is Proved from the Councils
The first is the most ancient Council of Elvira, canon 38. For after it had said that a layman can baptize in necessity, it adds: “If he survives, let him bring him to the bishop, that he may be perfected through the laying on of hands.” The same also below, canon 77, orders it for a deacon, if he has baptized any.
The second is the First Council of Arles, celebrated in the time of St. Sylvester, which in canon 8 orders that heretics returning to the Church, if they were baptized in the name of the Father, and of the Son, and of the Holy Spirit, should not be given Baptism again, but should have hands laid on them by the bishop, that they may receive the Holy Spirit; namely because those heretics were accustomed to give Baptism but not Confirmation.
The third is the Second of Arles, under the same Sylvester, which laid down the same in canon 17, except that it also expresses chrism with the laying on of hands.
Let the fourth be that of Laodicea, also most ancient, where in canon 7 the Novatians are ordered to be anointed with holy chrism; and canon 48: “The baptized,” it says, “ought to receive the most sacred chrism, and to be made partakers of the heavenly kingdom.”
Let the fifth be the Council of Orleans, in Gratian, on consecration, distinction 5, the canon Ut jejuni: “That they come fasting to Confirmation,” it says, “at full age, that they be warned to make their confession first, so that, clean, they may be able to receive the gift of the Holy Spirit.”
Let the sixth be the Council of Meaux, in the same Gratian, the same distinction, the canon Ut episcopi: “That bishops,” it says, “hand on the Holy Spirit through the laying on of hands only when fasting.”
Let the seventh be the Second Council of Seville, canon 7, where the same is repeated which we cited above from Leo I.
Let the eighth be the council which St. Boniface, bishop and martyr, celebrated, which is extant in his life in volume 3 of Surius, where it was laid down that the bishops should go round their dioceses confirming.
To these let there be added the general councils: the Third of Constantinople, canon 7; that of Florence in the instruction of the Armenians; and that of Trent, session 7, canon 1 on Confirmation.
Show the Latin (Vives edition, OCR)
CAPUT III. Probalxir verilas tesUmonus sunwiorum 'ponlificum. Nunc secundo probanda est verilas e.\ veterum, ct sanctorum ponlificum responsis. Adferemus au- tcm teslimonia. quae non quidem disertis verbis airirraent, Confirmalionem esse sacramentum (id enim ncque necessarium est, et facile posset de- lorqueri ad significalionem sacramenli largo raodo accepli) sed teslimonia adl'eremus,quae rera ipsara denionslrenl; idest, caereraoniara danlem graliara, cl a Baplismo distinclara. Primus igilur sit s. Clemens romanus. Vide lib. 3. conslit. cap. 10. 16. et 17. et lib. 7. cap. 44. Secundus sit s. Urbanus in epislola sua decre- lali: Onincs. inquil , fidelcs pcr manuuni impo- siiionem cpiscoporum Spirilum sanclum post Baptismum accipere debent, ut pleni Chrisliani invenianlur. Terlius sit s. Cornelius papa et marlyr, in epist. ad Fabium Anliochenura apud Eusebium lib. 0. liist. cap. 33. ^onfuit, mi\\i\i, signaculo Chris- malis consummatus,unde nec Spiritum sanctum potuit promereri. Quartus sit Melchiades papa et marlyr, in episl. ad episcopos Hispaniae; interrogatus,ulrum majus sacramenlura essel Baplismus, an Confirmalio; re- spondit his verbis : Scitote ulrumque magnum esse sacramentum. Et addit, Confirmationem in co praeslare Bapiismo, quod solura a sumrais sa- cerdolibus, idest, cpiscopis confcrtur. Ubi apertis- siine docct, Conlirinaiioncni csse sacramcnlum vc- re cl propric (licliim: (iiiia confert cum Baplismo, et alupio moilo cliam liaplismo anlcponil: Baplis- nuiin aulein onincs f.ilenlur sacramcnlum cssc vc- rc, ac proprie dicUim. Oiiinlus sil sanclus Eusebins papa in epislol. 3. Manus, iii(|uil. inipositiunis sacranwntuni niagna renerationt' toncndum esl, quod ab aliis pcrfi- ci non polcsi, ni>^i a summis sacerdotilms. El probal cx Aclis a|)oslolornm. Se.xlus sil sanclus Iniiocciitius I. in episl. 1. ad Decenlinm cap. 3. Pre>ibijtcris, inquit. Chrismaia baplizatos ungcrc licet, sed quod ab episcopo fucrit consecratum: non tamcn frontcm ex co- dem oleo signarc, quod sotis dcbclur episcopis cum Iradunt Spiritum sanctuni Paracletum. Kl adducit c.Kcmpluni aposlolornm Actorum 8. nbi In- noccnlius aperte dislinguil episcopalcm Conlinna- tionera, qua tradi dicit Spirilum sanctura,ac proin- de sacramcnlnin esse, ab unctione, quae sit in Ba- ptisino, quae non est sacramentnra, sed quid sa- cramenlalc; ct practerea ab apostolorum doctrina hoc descendere. Septiraus sit s. Damasus in cpist. 4. Ociavus sit s. Leo episi. 80. alias 88. Nonus sit s. Joannes III. in episl. ad episcopos Germaniae. Hi tres ponlificcs declararunl non li- cere chorepiscopis, sed solis episcopis dare Spi- rilum sanctum per manus irapositionem, et uncli- onera Chrismatis in fronte. Ac Joannes III. citans Damasura et Leonem,caussara reddit cur tani ipse, quain illi ita declaraverint; quia in Aclis cap. 8. soli apostoli dabant Spirilun) sanctum per manus impositioncm: ubi videmus eos loqui de illa cae- remonia, quae apostolis fuit in usu. Decimus sit s. Gregorius, qui lib. 3. epist. 9. monet, ne presbyteri signare audeant Chrisraate baptizatos in fronte, cum ad episcopi niunus id pertineat. El in cap. 1. Cantic. in illud: /n viiieis Engaddi, inquit, balsamum nascilur, quod cum oleo ponlilicali benedictione Chrisma efficitur, quo dona sancli Spirilus exprimuntur. Adde et- iam Innocenlium III. cap. Cum venisset, exlra de sacra unctione. CAPUT IV. Idem probatur ex conciliis. Primum est eliberlinum concilium antiquissi- mum canon. 38. Poslquam emin dixeral posse lai- cum in necessilale baplizare, addit: Si supcrvi- xerit, ad episcopum.eum pcrducat, ut per ma- nus imponlionem perflcipossit. Idem etiam infra can. 77. jubet diacono, si quos baptizaverit. Secundura esl concilium arclalense I. terapore s. Sylveslri celebralura, quod can. 8. jubet haere- ticisad Ecclesiam redeunlibus, si boplizati fuerint in nomine Patris, et Filii el Spiritus sancti, non ilerum tradi Baptismum, scd manus ab episcopo imponi. ul accipiant Spirilum saiictura: quia nimi- LIBER SKCINDUS 217 rum liaercllci illi Baplismum dorc solebant, sed iion Conlinnalionem. Terlium est arclalense II. sub eodem Sylveslro, f|uod idem slaluit can. 17. nisi quod exprimil et- iam Clirisma cum manus imposilione. Quarlum sit laodicenum etiam antiquissimum, ubi canon, 7. jubenlur Novaliani sanclo Chrisma- te inuugi: el canon. 48. Oporlel, inquit, bapliza- tos sacratissimu7n Chrisma percipere, el coele- slis regni parlicipes fieri. Quinlum sit aurelianense concilium apud Grati- anum de consecr. distinct, o. canon. Ut jejuni: Ul jejuni, inquit, ad Confirmationcm veniant perfeclae aelalis, ut moneanlur confessioneni jjrius facere, ut mundi donum Spirilus sancli valeont accipere. Sextum sit meldense conoilium apud eundem Gratianum eadem distinct. canon. Ul episcopi; JJl episcopi, inquit. non nisijejunii per imposi- tionem manuum Spirilum sanclum tradant. Seplimum sit concilium 11. hispalense canon. 7. ubi idem repetitur quod supra ex Leone I. cita- vimus. Octavum sit concilium, quod celebravit sanclus Bonifacius episcopus et martyr, quod exslat in vi- la ipsius in tomo 3. Surii, ubi slalulum esl, ul e- piscopi circumirent diocceses Confirmando. His accedant concilia generalia, conslantinopo- litanum III. canon. 7. florenlinum in instrucl. Ar- menorum, et tridentinum sess. 7. canon. 1. de ConDrmaliorjC.