Bellarmine · De Controversiis · On the Sacrament of Confirmation
Chapter 5: The Same Is Proved from the Greek Fathers
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).
Of the Greek Fathers let the first be Dionysius the Areopagite. He has this in On the Church Hierarchy, chapter 2, part 2: “They lead the baptized, clothed in a white garment, to the pontiff; he signs the man with the divine and wholly deifying ointment”; and in part 3: “That perfecting anointing makes him perfect”; and chapter 4, part 3: “But on those too who are consecrated by the most holy mystery of regeneration, the anointing of the ointment, which perfects, bestows the coming of the Holy Spirit.” Here you see the ceremony and its effect, and so the nature of a sacrament properly so called.
In the second place let Clement of Alexandria come forward, who, as Eusebius testifies, book 3 of the History, chapter 23, according to the version of Christopherson, relates the story of a certain young man commended by St. John the apostle to the care and diligence of a bishop lately made, and among other things speaks so: “He (the bishop), when he had enlightened him with the sacrament of Baptism, afterwards sealed him with the seal of the Lord, as with the perfect and safe guard of his soul.” Where he speaks openly of the sacrament of Confirmation, which is the Lord's seal imprinted on the forehead, and gives a guard through the grace which it confers.
Third, Justin, question 137 of the Orthodox, writes that when the mysteries of Baptism have been performed, the faithful are sealed with the holy ointment.
Fourth, Origen, homily 8 on Leviticus, near the end: “So then,” he says, “to those converted from sin purification is given through all those things which we said above; but the gift of the grace of the Spirit is marked by the image of the oil, that he who is converted from sin may not only obtain cleansing, but also be filled with the Holy Spirit.” And homily 9, past the middle: “All,” he says, “whoever have been anointed with the ointment of the sacred chrism, have been made priests, as Peter too says to the whole Church: But you are a chosen generation, a kingly priesthood.”
Fifth, Cyril of Jerusalem, of the five mystagogical catecheses, wrote the first and second on Baptism, the third on the sacrament of Confirmation, the fourth and fifth on the Eucharist, which are the three sacraments received by the newly baptized on the same day. From which it appears that Cyril held Confirmation not only for a sacrament but for a sacrament most properly so called, since he puts it in number with Baptism and the Eucharist. Besides, in catechesis 3, already cited, he speaks so: “As the bread of the Eucharist, after the invocation of the Holy Spirit, is no longer common bread but is the body of Christ, so too this holy ointment is no longer bare ointment, after it has been consecrated, but is the chrism of Christ, which by the coming of the Holy Spirit has power through his divinity; with which the forehead and your other senses are anointed in symbol, and the body indeed is anointed with this visible ointment, but the soul is sanctified by the holy and life-giving Spirit.” Note on this place, first, that here too chrism is compared with the Eucharist; which is an argument that both are equally properly sacraments. Note second that the consecrated ointment has the power of sanctifying, which is proper to true sacraments, which are instruments of sanctification. Third, that it not only has the power of sanctifying, but that in fact the soul is truly sanctified by the Holy Spirit when the forehead is anointed with chrism. Note fourth that this author spoke cautiously when he says that the bread of the Eucharist after the consecration is the body of Christ; but he did not say that the ointment after the consecration is the Holy Spirit, lest we should think that Cyril feigned a like transubstantiation of the ointment such as is made in the bread; but he said that it is not bare ointment, but the chrism of Christ, having the power of sanctifying from the Holy Spirit.
The same Cyril in the same place teaches that, as Christ first received Baptism, second the dove came down upon him, third temptation took him up, so it is done with us too, who are first baptized, then through chrism receive the Holy Spirit, and so at last go down to battle with the devil. In the same place he also says that a Christian is properly named from chrism. For since Christian is said as it were anointed, he does not seem worthy of this name who is not anointed with this ointment by which Christians are perfected. Lastly, in the same place he also rightly says that John, in his first letter, chapter 2, when he says, “And as for you, let the unction which you have received from him abide in you, and his unction teacheth you of all things,” alluded to this holy chrism, through which the Holy Spirit is given, who teaches us of all things.
Sixth, Gregory Nazianzen, in the oration on holy Baptism: “But if you,” he says, “having fortified yourself beforehand with the seal, have safeguarded the future for yourself with the best and firmest help, marked in soul and body with the anointing and with the Spirit, as Israel of old with that nightly blood that guarded the firstborn, what will befall you? And what protection will be prepared for you? Hear Solomon: If thou sit, he says, thou shalt be fearless; if thou sleep, thy sleep shall be sweet.”
Seventh, Amphilochius in the Life of St. Basil, if indeed he is the true author of that book: “Maximinus the bishop,” he says, “baptized Basil and Eubulus, and clothed them in white, and anointing them with holy chrism gave them the life-giving communion.”
Eighth, Theodoret in the commentary on chapter 1 of the Song of Songs: “Those who are initiated by Baptism, after the renouncing of Satan and the confession of faith, anointed with the chrism of spiritual ointment as with a royal sign and mark, receive under that visible appearance of ointment the invisible grace of the most Holy Spirit.”
Ninth, John Damascene, book 4 On the Faith, chapter 10: “Oil,” he says, “is taken in Baptism, signifying the anointing, and making us anointed ones, and announcing to us the mercy of God through the Holy Spirit.” Where he speaks most openly of the sacrament of Confirmation, which is given after Baptism. For a little before he said that the Holy Spirit was given to the apostles in the form of fire, and at once adds that he is given to us through oil. And surely the confirmation of the apostles on the day of Pentecost does not answer to Baptism but to Confirmation through chrism. And a little after the same author says that as the dove brought the olive branch after the flood, so to us after Baptism, of which the flood was a figure, the Holy Spirit comes through oil, of whom that dove with the olive branch was a figure. Lastly, the Greek words, with the verb paralambanetai, would be more rightly turned, “Oil succeeds Baptism,” than, “Oil is taken in Baptism,” as Oecolampadius turns it. For in the Greek there is not “in Baptism”; and the verb paralambanō is properly said of that which is taken so as to succeed another.
Show the Latin (Vives edition, OCR)
CAPUT V.
Idem probatur ex Palribus graecis.
Prlmus ex Patribus graecis sit Dionysius areo-
pagita. Is de ecclesiaslica hierarchia, c. 2. par. 2.
sic habel: Baplizatum indutum alba veste ad
ponlificem ducunl; ille divino, ac dcifico pror-
sus unguento virum signat; et parl. 3. Perficiens
illa unclio facil perfeclum; et cap. 4. part. 3. Sed
ctipsis, qui sacralissimo regeneralionis myste-
rio consecrantur , advenlum Spirilus sancti
consummans unguenti inunclio elargilur. Ilio
vides caeremoniam, et ejus elTeclum, ac proinde
sacramenti proprie dicti rationem.
Secundo loco prodeat Clemens alexandrinus,qui
tcstcEusebio lib. 3. hist. cap. 17. secundum ver-
sionem Christophorsoni, refert historiam juvenis
cujusdam a sancto Joanne apostolo commendati
curae, ac diligentiae episcopi nupor creali. ac in-
ler alia sic loquitur: Qui (episcopus) cum Bap-
tifimi sacramenlo illuminavit, poslea vero si-
gillo Domini tamquam perfecta, et luto, ejus
animi custodia obsignavil. Ubi aperte loquiturde
sacramenlo Confirmationis, quod cst sigillum do-
minicum in fronle impressum, el custodiam prac-
bens per gratiam quam confert.
III. Justinus quaest. 137. Orthodoxorum, scri-
bil peractis mysteriis Baplismi, consignari fideies
sacio unguenlo,
IV. Origencs homil.8. in Lcvilicum propc finem:
Sic ergo, inquit, conversis a peccalo purificado
quidem per illa omnia dalur, quae superius
diximus: doniim autem graliae Spirilus per o-
lei imaginem dcsignalur, ul non soluvi purga-
tionemconsequipossitis, qui convcrlilur a pcc-
cato. sed el Spirilu sanclo repleri. Et hom. 0. ul-
Ira medium: Omnes. inquit. quicumque unguenlo
sacri Chrismalis delibuU sujit. sncerdoles elfccli
sunl, sicul el Pelrus ad omnem Ecclesiam dicil;
\'os aulem genus eleclum regale sacerdolium.
V. Cyrillus hierosolyntilnnus ex qiiimpie cale-
chesibus myslagogicis, 1. el 2. scripsit de Baplis-
mo, 3. de sacramenlo Coufirmalionis , 4. el .">. do
Edcharislia, quae sunt Iria sacramenla , quae eo-
dem die percipiunlur a ncophytis, Unde apparet
Cyrillum non lantum habuisse Confinnalioneui pro
sacramenlo.sed eliam pro sacramenlo propriissime
diclo, quandoquidem illud iii nuniero pouit cuni
Baptismo et Eucharislia. Praelerea catechos. 3.
jam cilata , sic loquitur: Quemadmodum panis
Eucharisliae posl sancli spirilus invocalionem
non amvplius est panis communis, scd est corpiis
Chrisli; sic el sanctum hoc unguentum. non am-
plius estunguenlumnudum, poslquamjam con-
secratum esU sed esl Clirisma Clirisli. quod od-
venlu Spirilus sancli peripsius divinitatem ener-
giam habet. quo frons, el aliisensus tui symboU-
ce inungunlur, et corpus quidem islo visibili un-
guentoperungilur.anima vero sanclo ac riut/i-
co Spirilusanclilicatur^^^oia ad hunc, locnm pri-
mo conferri liic eliain Chrisma cum Eiicharislia ;
quod est argumenlum utriimqiie esso acqiic. pro-
prie sacramenlum. Secundo nota, unguentum con-
secralum vim habere sanclificandi, qiiud est pro-
prium verorum sacramenlorum, quae suut iustru-
menta sanclificalionis. Terlio , non solum vim ha-
beresanclificandi, sed eliam reipsa vere auirnam
sanclo Spirilu sanclificari , cum froiis Chrismale
perungitur. Quarlo nota, hunc auctorem caule lo-
quuliim, cum ait, panem Eucharisliae post conse-
cralioncm esse corpus Christi; unguenlum autem
post consecrationem non dixit esse Spirilum san-
ctum, ne pularemus a Cyrillo fingi siniilem Iran-
subslantiationem unguenli, qiialis fit in paiie: s(!(l
(lixit. non essc ntulum ungiKMitiim, scd Clirisma
Christi habens encrgiam sanclificandi a Spirilu
sanclo.
Idem Cyrillus ibidem docct . quemadinodum
Clirislus primo Bapiisniuin accepit ; secundo de-
scendit in eiim columba: tertio excepil cum teiita-
tio: ila nobisciim eliain fieri.qiii primo baplizaiiiur
deinde per Ghnsnia recipinius S|)iritiim sancluiii
et sic tandem ad praelium desceiidimus cuin dia-
bolo, Ibidom eliam dicil, Christianum prnprie de-
nominari a Chrismale.Ciim enim Ghrislianus dica-
liir qiiasi iiiicliis . iion videtnr digiius hoc iioiiiiiie
qui non est iincliis hoc imgucnlo, quo Chrisliaui
perficiiinlur. I)criique ibidein eliain recle dicil, Jo-
annem in sua episl. 1. cap, 2, cum ail: Elvos un-
clioncm. quam arcepislis ab co.in vobis maneui,
olunclio docebilvos de onmibus,iu\ hoc saiiciuiii
Chrisma allusisse per quod dalur Spirilus saiiclus
qui (locet iios de omnihns.
VI. Gregorius iiazianzcnus oratione in baiu Uiin
218
1)E SACHA.MLMO COM m.MAMOMS
liiviierum: .4/ j;i lu, inqiiil. per UnjUiiiinuin lc ip-
ituin iiblirnuivriis , uc finivvUirissinui, cl fir-
inissinio uuxilio tibi in l'iilunini cnvcris uni-
inuin i<cHicct, cl curitus uncUi))ic, cl Siurilucun-
^iununs, qucmndnuHluni oliin fsriicl nocturno
illo i>riiniiicnosiiuc lucnlc crnurc: (juid libi ucci-
dci:* ct (luod libi iiracsidiuin coininirdluin cril ?
nudi Sulonioni-i fiurucniius: Si sedcris , uil, in-
ircpidus cris, si dorniieris, suuvis crit soninus
luus.
\ll. Ampliilocliiiis iii viiii s. Hiisilii. si liimoii is
i'.-l viTUS iuiclor cjus libri: Udjdizuvil, iii(|uil..l/(i-
.ciininus cpiiicojtur' '!ii,-<Hiuiu cl lUibulum, cl vc-
siivil (dbis, (i/(/U(' uniicns cos sunclo Chrii^nialc .
tradidil cis vivilicuni cominunioncni.
VIII. riicailorclus in coiniiicnl;ir. l.ciip. (liinli(!.
Qui initianlur Uaplisnio })osl Salanac abncija-
lioncm, ci confi'ssioncin lidci, ■rcluli siijuo, (;c
nolu rcgia spirilualis unriucnli Clirismalc inun-
cli, sub ca visibili umjucnli spccic invisibilem
sunclissiini Spirilus (jraliam pcrcipiunt.
IX. Joiuini>s diimiisconus lib. 4. de fKlc ciip. 10.
(tlcuni, iiuiuil. in Ba)iUsmalc assumilur, unclio-
■iicni siijnilicons. cl ChrisU.snus clficicm , cl mi-
scricordiam Dci nobis aununcians per Spirilum
snncluni. Ubi apcriissimc io^iuilur de sacrainenlo
r.onlirmiilionis. quod diilur post U;i|ilisnKi. Wain
l>iuili) iiiilc dixil. iiposUdis. in form;i ignis ihilum
Spinlum siuiclunK cl mox subjungil.nobis diiri pcr
r.lcum. Cerle auleni cfvnliruiiitio ;ipostoloruin in
dic pcnlecoslos non resnmidct I);i[)lisiiio,sei1 Confir-
uiiiiioni pcr Clirisma. Kl piuilo posl idem ruiclor
• licil. sicul columbii iillulil r.iiiium oliv;ie p()st di-
liivinm: ila nobis post Baplismuin , cujus lii^ura
liiil diluviiim. iidvcuire Spirilum siinctum pcro-
liMiin. cujus ligura luil illii columbii cum riimo oli-
v;i.'. Deni(iue verba s^yacca . -b £Aa!.5v na~icc;ji.a-i
Z7.'j7.'/.'x'j.'i7.vz-'x'.. redius verterenlur: Olcum lia-
plismali succcdit. {]v,nm.Olcum in Baptismalc as-
suinilur, ul Oecoliimpadius vertil. IViim in griieco
iioii est. in Baplismale: ol veibum -apaAajj.^^dvoj
proprie dicilur de eo, quod iissumilur , ul aitcri
succedal.