Bellarmine · De Controversiis · On the Sacrament of Confirmation
Chapter 8: On the Matter of the Sacrament of Confirmation
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).
There follows the next question, on the matter of this sacrament, of which, although some things have already been said in the preceding question, yet the matter is to be explained more carefully. The Catholics, then, teach by common consent that the remote matter of this sacrament is oil mixed with balsam and consecrated by the bishop; and the proximate matter, which is properly the other part of the sacrament, the anointing with the said oil, applied on the forehead in the form or figure of a cross. The heretics not only reject all this, but even laugh at it, as can be understood from the places indicated in the preceding question, where they call it grease in contempt; and Chemnitz, page 324, does not think him impious who should anoint with this chrism shoes dried in the sun on a journey; and in fact in France the Calvinists are said to have anointed their boots with chrism. And that this truth may be proved more conveniently, I will set down the following propositions.
The first proposition: Chrism, or anointing, is the matter of the sacrament of Confirmation. This is most certain to Catholics, from the Council of Florence in the instruction of the Armenians, and the Council of Trent, session 7, canon 2 on Confirmation. It is proved, first, from two places of Scripture where mention is either expressly made of this anointing or at least it is alluded to. The former is 2 Corinthians 1: “Now he that confirmeth us is God, and that hath anointed us: who also hath sealed us, and given the pledge of the Spirit in our hearts.” This place is expounded of the sacrament of Confirmation by Ambrose, in the book On Those Who Are Initiated into the Mysteries, chapter 7, and by Anselm and Theodoret in the commentary; and the words themselves signify it plainly enough. For in the first place the word “confirmeth” is proper to this sacrament, in which strength is given. Then “hath anointed us” is either referred to the outward anointing itself, or, if it is referred to the inward, there is an allusion to the outward; for that inward enlightening and working of the Holy Spirit is called an anointing because it is usually given and signified through the outward anointing. And that, “hath sealed us,” can be referred both to the inward sealing through the character and to the outward seal of the cross which in this sacrament is imprinted on the forehead. Lastly that, “given the pledge of the Spirit in our hearts,” most openly marks the chief effect of this sacrament, which is the gift of charity. The latter place is 1 John 2: “And as for you, let the unction which you have received from him abide in you,” and so on. This place is expounded of this sacrament by Cyril, mystagogical catechesis 3, and by Augustine, tractate 3 on the letter of John, where he says that there is a certain sacrament of anointing whose power is invisible.
Second, it is proved, and indeed more effectively, from the common consent of the popes, the councils, and the Greek and Latin Fathers, whom we cited above. For although the testimonies of Scripture hold the first place when they are clear, yet when they are not so manifest, the authority of the Church, which Scripture itself most openly commends, has more weight.
The second proposition: The matter of Confirmation is not simple oil, but oil mixed with balsam. It is proved, first, from the tradition of our forefathers. For in the first place Dionysius the Areopagite, although he does not name balsam, yet describes it openly by its effect or property; for in On the Church Hierarchy, chapter 4, part 3, he says that chrism is composed of various things and is fragrant: “We learn,” he says, “that the composition of the ointment is a gathering of sweet-breathing materials.” Second, Clement, book 7 of the Apostolic Constitutions, chapter 44, in the blessing of chrism makes mention of the fragrance of its odour. Third, Fabian, pope and martyr, in letter 2 to the Easterners, says openly that Christ himself instituted that chrism should be made of oil mixed with balsam. Fourth, Cyprian, or whoever is the author, in the sermon on the anointing of chrism: “Today,” he says, “the sacred chrism is made in the Church, in which the balsam mixed with oil expresses the union of priestly and royal glory.” Fifth, Gregory of Tours, in the book On the Glory of the Martyrs, chapter 40, recounting a great miracle which is extant also in Prudentius, in the book against the Jews, in place of Prudentius's “washed and anointed” (for so the measure of the verse required) says, “washed with Baptism and anointed with balsam.” Where we see, with Gregory as interpreter, that in the time of Prudentius there was balsam in chrism; nay even long before the times of Prudentius. For he relates a story which happened in the time of a heathen emperor, who, when he was inspecting the entrails of the victims and seeking answers from them through the arts of the demons, could achieve nothing, because the demons feared the presence of a young man who was there with the emperor, who had been both washed with Baptism and anointed on the forehead with chrism. Sixth, Pope Gregory, as we cited above, on chapter 1 of the Song of Songs, asserts in express words that chrism is made of oil and balsam; nor did he institute anything new, but only relates what was in the use of the Church. Seventh, the Second Council of Braga, canon 4, celebrated a little after the death of Gregory, expressly mentions balsam too; as does the Council of Florence in the instruction of the Armenians, and all the Scholastics and more recent authors.
The other ancient Fathers, even if they do not expressly name balsam, yet seem to signify the same clearly enough, since they call the anointing which is given in the sacrament of Confirmation not oil but chrism; for by the usage of the Church chrism does not signify simple oil, but an ointment made of several things. This is plain from Innocent III, the chapter Pastoralis, in the Extravagants on sacraments not to be repeated; where, relating that someone in the sacrament of Confirmation had by error been anointed with simple blessed oil, and not with the ointment of oil and balsam as is the custom, he writes that he had been anointed with simple blessed oil, not with chrism; where he distinguishes chrism from oil because of the mixing in of another liquid. So too the Second Council of Carthage, canon 3, and the Third Council of Carthage, canon 36, say that it is not lawful for a presbyter to make chrism. But what is it to make chrism, if not to make one ointment of several liquids?
Second, there is added the figure of the Old Testament. For the ointment which God ordered to be made, Exodus 30, with which the tabernacle and the priests were to be anointed, was a figure of the chrism with which the Church is anointed, which is the true tabernacle of God, as Cyprian teaches in the sermon on the anointing of chrism, and Peter Damian, sermon 1 on the dedication. And that was of olive oil with an admixture of fragrant juices, one of which was what is called stacte, and which is also said to have been balsam.
Lastly there is added also the fittingness, which, while Chemnitz would have it seem ridiculous, he proves himself ridiculous. The reason of the theologians, and of St. Thomas himself too, part 3, question 72, article 2, is that the matter of a sacrament ought to signify the effect of the sacrament. Now the chief effect of this sacrament is confirmation in the faith, which requires two things: purity and fervour of faith in the heart, and constant confession in the mouth. The first is most openly signified by oil, which is a most pure and fine liquid, bright and warm; the second no less fittingly by balsam, which pours out a good odour to others.
Besides, the effects of this sacrament were signified in those fiery tongues which appeared over the apostles on the day of Pentecost. For although the apostles were confirmed on that day without the sacrament, by God himself immediately, yet not without a visible symbol signifying the invisible effect. To those two symbols, then, fire and tongues, or rather to one consisting of two parts, that is, fiery tongues, oil and balsam answer excellently in our sacrament, or chrism made of oil and balsam.
This reason Chemnitz mocks in these words, page 286: “Prick up your ears, excellent reader; for you are hearing a great and notable piece of sharpness.” And below: “You will wonder, I know, when you hear: to the fire at Pentecost answers the oil in the papal Confirmation. For what reason? Because oil feeds fire. But an oaken log well dried in the smoke does the same. To the appearance of the tongues answers balsam, because it is fragrant. But what have tongues in common with scents? For is the tongue smelled?” So he.
But no wonder if an absurd man understood absurdly what was well said and written by learned men. For we do not say that oil answers to fire because it feeds fire; but because, as in the Scriptures by fire is signified wisdom and charity, and the Holy Spirit himself enlightening and warming hearts, as fire lights up and kindles bodies, so too in the Scriptures oil or anointing signifies the same charity and wisdom, and the Holy Spirit himself. For oil makes things bright and clear, and at the same time cherishes, softens, penetrates, and so on. And so of fire we read, Luke 12, “I am come to cast fire on the earth”; and Hebrews 12, “Our God is a consuming fire”; and likewise of anointing we read, Acts 10, “God anointed him with the Holy Ghost, and with power”; and 1 John 2, “His unction teacheth you of all things.” But Chemnitz will not find where in Scripture the Holy Spirit is compared to an oaken log. As regards the tongues and the balsam, the likeness lies in this: that as through the tongue the voice is communicated, and in that way the confession of faith goes out, so through balsam the odour is communicated, and in the same way is signified the outward witness of the true faith. But enough of Chemnitz's trifles.
The third proposition: Chrism, which is the matter of the sacrament of Confirmation, ought first to be consecrated and blessed. In this too all Catholics agree. And because Calvin and Chemnitz call this blessing superstitious and magical, so that Calvin, book 4 of the Institutes, chapter 19, section 8, calls consecrated chrism oil polluted by the devil's lie, and Chemnitz, page 287, says that chrism ought to be called enchanted, this truth is to be proved by the testimonies of the ancients: of the holy pontiffs, of the councils, of the Fathers.
It is proved, then, first, from the church tradition of the holy pontiffs. Clement of Rome treats of this consecration at length enough, which he also ascribes to the apostles, book 7 of the Apostolic Constitutions, chapters 42 and 44. Fabian, pope and martyr, teaches the same, in letter 2 noted above, who also adds that every year on Thursday at the Lord's Supper new chrism is to be consecrated. Damasus I, letter 4; Innocent I, letter 1, chapter 3; Leo I, letter 88; Gelasius I, letter 1; John III, in his only letter; Gregory I on chapter 1 of the Song of Songs; and Innocent III, the chapter Cum venisset, in the Extravagants on holy anointing, teach in express words that chrism is to be consecrated, and that by the bishop alone.
Second, it is proved from the councils. The Council of Nicaea, canon 69, according to the Arabic codex lately turned into Latin, expressly mentions the threefold consecration which still flourishes in the Church, that is, of the oil of catechumens, the oil of the sick, and chrism. The Council of Laodicea, canon 48, calls it the most sacred chrism; by which name it would not call it unless it were consecrated. The Roman council under Sylvester, canon 5, forbids presbyters to make chrism, because namely that belongs to the office of the bishop. Now to make chrism is not only to mix oil with balsam, but also at the same time to consecrate it; for otherwise druggists too could make chrism. A little after, the Second Council of Carthage, canon 3, and the Third, canon 36, forbade the same. The Fourth Council of Carthage, canon 36, orders parish priests to ask every year before Easter for chrism from their own bishop, and this not through junior clerics, but by themselves, or through him who is in charge of the sacristy. Where we see in this council, which is of the greatest authority with all, the same had about chrism, to be renewed every year, which is had in the letter of Fabian, which some will have apocryphal. We see besides how great a reverence the council bore to this holy oil, since it forbade it to be carried by junior clerics, but expressly commanded that he himself who is over the parish, or at least he who is over the sacristy, should receive it from the bishop. The Council of Vaison has the same, canon 3, where it also says that it is not fitting that the highest things be entrusted to the lowest, and therefore that no cleric ought to carry chrism unless he is at least a subdeacon. The First Council of Toledo, canon 20, again declares that it is lawful for the bishop alone to consecrate chrism, and that it is to be asked from him every year a little before Easter. The Second Council of Seville, canon 7; the First of Braga, canon 37; the council of St. Boniface the martyr, which is extant in his life; and the Council of Worms, canons 2 and 8; and lastly that of Florence in the instruction of the Armenians have the same.
And it is to be noted that these councils are not only most ancient, besides that of Florence, but were celebrated in the most different provinces: those of Nicaea and Laodicea in Greece, the Roman and that of Florence in Italy, those of Carthage in Africa, those of Toledo and Seville in Spain, that of Braga in Lusitania, that of Vaison in Gaul, the council of St. Boniface and that of Worms in Germany. From which it can be understood that the whole ancient Church altogether tramples on the heretics of this time, who curse the consecration of chrism as a magical thing.
Third, it is proved from the Fathers. Dionysius the Areopagite treats of this consecration through the whole of chapter 4 of the Church Hierarchy, which he affirms he also learned from the apostles. Theophilus, bishop of Antioch, sixth from the apostle Peter, in book 1 to Autolycus (which is had in volume 5 of the Library of the Holy Fathers), calls the holy chrism divine oil; where he also says that Christians are named from this anointing. Which is to be noted against Chemnitz, who, page 305, accuses Cyril of a lie against the word of God because he said that those are not worthy of the name of Christians who are not anointed with chrism: “Although,” says Chemnitz, “it is established that the name of Christians arose at Antioch, as Luke testifies, Acts 11.” As if this name could not have been first given at Antioch and yet be derived from chrism! Surely Theophilus of Antioch, who was nearest to the apostolic times, knew the things of Antioch better than Chemnitz, a German, and one who began to live a little while ago.
Tertullian, in the book On Baptism: “Then,” he says, “having come out of the laver, we are anointed with a blessed anointing.” Cyprian, book 1, letter 12: “The oil,” he says, “is sanctified on the altar; but he could not sanctify the creature of oil who had neither altar nor Church. Hence neither can there be the spiritual anointing among heretics, since it is established that oil cannot be sanctified nor the Eucharist made among them at all.” The author of the sermon on the anointing of chrism, in the same Cyprian: “Today (that is, on Thursday at the Lord's Supper) the ointment is prepared for sanctification.” Basil, in the book On the Holy Spirit, chapter 27: “We bless,” he says, “the water of Baptism and the oil of anointing.” Cyril, mystagogical catechesis 3: “The holy ointment is no longer bare ointment after it has been consecrated, but the chrism of Christ.” Optatus, book 2: “That they might violate everything most holy,” he says, “your bishops ordered the Eucharist to be poured out to the dogs; and they threw the flask of chrism through a window to break it.” But surely it would neither be called most holy chrism, nor could it be compared with the Eucharist, unless it were consecrated. Augustine, book 5 On Baptism, chapters 19 and 20, treating Cyprian's argument by which he wished to prove that heretics do not have true sacraments because they cannot consecrate the oil with which the baptized are anointed to receive the Holy Spirit, does not say (which surely he should have said according to Calvin and Chemnitz) that there is no need to consecrate the oil, nay that the consecration of oil is superstition and enchantment; but he answers that heretics can consecrate oil, because namely the power of consecrating is not in them from heresy but from ordination, which they received true and holy. And he proves it from a like case: for if murderous and adulterous priests in the Church can consecrate oil, even with Cyprian's consent, why not heretics, provided they are truly ordained? “Why,” he says, “God could sanctify oil at the words which come out of the mouth of a murderer, and could not on the altar which heretics set up, I do not know.” See also tractate 118 on John, near the end.
To these let there be added Bede on Acts 8; Rupert, book 5 On the Divine Offices, chapters 17 and 18; Isidore, book 1 On the Divine Offices, chapter 28; Rabanus, book 2 On the Institution of Clerics, chapter 20; Alcuin, book On the Divine Offices, the chapter on Thursday at the Lord's Supper; and Amalarius, book 1 On the Church's Offices, the chapter on the same Thursday; and Peter Damian, sermon 1 on the dedication of a church.
The fourth proposition: The anointing with chrism ought to be made in the figure of a cross on the forehead of the baptized person, that it may be the true and proximate matter of this sacrament. This is plain enough from the places cited above. For of the pontiffs Damasus, Innocent, Leo, John III and Gregory I expressly name the seal on the forehead; of the councils the Second of Seville and that of Florence; of the Fathers, Tertullian, in the book On Prescription: “He signs,” he says, “his soldiers on the forehead”; Cyril, mystagogical catechesis 3; Prudentius in the Psychomachia; Augustine on Psalm 141, on those words, “In this way wherein I walked, they have hidden a snare for me,” where he says that various sacraments are received in various parts: some in the whole body, as Baptism; some in the mouth, as the Eucharist; some on the forehead, the seal of the cross in Confirmation. And he gives the cause, because the forehead is the seat of shame; and this seal is given that we may not be ashamed to confess the Lord even before persecutors. Rabanus, Peter Damian and all the others have the same.
Show the Latin (Vives edition, OCR)
CAPUT VIII,
De materia sacramenli Con(irmalionis.
Sctinilur allcra quaeslio dc matcria liujus sacra-
meuti, de (jua, etsi quaedam jain dicla siut in su-
l)eriuri quacstioue, tamen accuratius rcs cxplicau-
da esi. Igilur maleriam hnjus sacramenti rcmolain
caUiolicicommuni consensu esse doccnl , oleum
halsamo admixlum, alque ab cpiscopo consecra-
tum: maleriam vero proximam, quae proprie esl
allera pars sacramcnli. unctionem cx praedicto o-
leo iu fronlo adhibilain ad formam, seu figuram
crucis. Haerelici hoc lolum non modo rejiciuiit ,
sed etiam ndeut, ul cx locis quaesliono superiori
intlicatis inlelligi polesl; uhi pinguedincm percou-
tumeiiam vocant, cl Kemnitius pag. 324. nou pu-
tat impium.qui calceos in Uinere torrcfaclos,Chris-
male islo inungal: et rcipsa in Gailia Calvinistae
dicuulur ocrcas suas Chrisiuale iuunxisso.Ul antein
commodius haecvcritas probari possil, slaluam se-
qucnles propositiones.
Pnma propositio: Chrisma. sive JJnclio, maie-
ria esl sacramenli Con/irnui/ionis. Hacc cerlissima
est calh()licis,ex concilioflorenlinoin Inslrucjionc
Armenorum, el concilio tridentino, session. 7. ca-
nou. 2. de ConfirmaUone. Prohalur i^rimo ex duo-
bus locis Scriplurac, ubi vclexpresse fil mentio
hujiis UMcUonis, vcl ccrte ad eam alludiUir. Prior
esl, 2. Corinlh. 1. Qui confirmal nos Dcas, et
unxil nos, ct signavit, el deditpignus Spirilus in
cordibus noslris. Ilunc locum expouuul do sacra-
monlo Coiifirmatiouis, Ambrosius libro de iis, qui
iniUanliir mysteriis. cap. 7. ct Ansclmus, ac Theo-
dorelus in commentario, et verba ipsa saUs apcrte
hoc significant.Nam in primis verbum {Confirmal)
proprium est hujus sacramonli, in quo robur da-
tur. Deinde {Unxil nos) vel referlur ad ipsam un-
LlBlill SECL.NDUS 223
clioneni cxleiiiani, vcl si rcfernlur ;iil iiilerriam.sil braliim pnulo posl Grcgorii morlem, exprosse cl-
nliusio ud exlcriiain; idco enim intcriia illa illuslra- iam mcminil l);ds;imi: ul eliam conciliuin lloreiUi-
lio, cl operalio Spirilus sancli diciliir unclio, quia num in inslruclionc Armcnorum, et omncs Scho-
pcr uiiclionem cxlernam. duri cl significari solcl. luslici ac rccenliores auclores.
Ilhid aulcm (S(','y/mi'i7. ?ios) referri polesl tum ad Caeleri Palrcs vcleres,eliamsi non exprcsse bul-
inlcrii;uii obsigiuilionem per cliuractercm. lum ud samum nomincnl, lumen sulis aperte idcm sigiiiii-
cxlcrnum signaculum crucis, quod in boc sacra- cure vidcnlur, cum noii olcum, sed Chrisma ap-
mcnto in fronle impriinitur. Deniquc illud (i)e(ii7 pell;int unclioncm,quae dutur in sacramenloConrir-
2)ignus Spirilus in cordibus) aperlissimc dcsigiiat mulionis:nam cx Ecclesiae usuChrisma non signili-
cfleclum principalcm liujus sacramcnli, qui csTdo- cal simplex oleum, sed unguenlum confeclum ex
iium cliarilalis. Poslerior locus esll. Joan. 2. et pluribus rebus. Id palet ex Innocenlio III. cap.
vos unclionem, quam acccpislis ab co , mancat Pasloralis, cxlra de sacramcnlis non ilerandis;
in vobis elc. llunc Jocum dc hoc sacramcnto cxpo- ubi refcrens quendam in sacramenlo Confirraalio-
nil Cyrillus catechesi 3. myslagogica, ct Augusli- nis pcr errorem unclum simplici oleo bcnedicto,
nus trucl. 3. in opistcdam Joiinnis, ubi dicil, csse non aulem unguonlo ex oleo ct balsamo, ut cst
quoddam sacrumenlum unclionis , cujus luntum consucludo; scribit cuin unctuin fuisse simplici o-
virlus invisibilis sit. Ico benediclo, non Clirismute: ubi dislinguil Chri-
Secundo probatur, ct quidem cfTicacius cx cora- sma ab olco propter alterius liquoris admixlionem.
muni cousensu ponlificum, conciliorura cl Patrum Sic eliam coucilium II. carlhaginense, can. 3. cl
graecorum ac latinorura , quos supra cilavimus. conciliuin III. carthaginense, can. 30. dicunUnon
Taraelsi cnim Scripturae testimonia primum locum licere prcsbylcro Chrisma conlicerc. Quid autem
habcnt.quando perspicua sunt: lamcn cuin ca non esl Chrisma conficere, nisi ex pluribus liquonbus
sunl ila nianifesta, plus raomenli hubcl Ecclcsi;ie unum ungucntum faecre?
auclorilas, quatn ipsa Scriplura aperlissime com- Secundo acccdit llguru Tcslamcnti veteris. Nam
mendut. unguenlum, quod Dcus jussil fieri Exodi 30. quo
Secunda pToiiOs\[\o:Maleria Confirmalionis non ungerclur labernaculum, cl saccrdoles, ligura e-
p.st oleum simjAex, sed oleum mixlum halsamo. ral Chrismatis, quo ungilur Ecclcsi;i, quac csl vc-
Probalur Primo ex traditione majorum. l\am in rum Dei lubernacuhnn, ut docent Cyprianus ser-
primis Dionysius areopugila, eliurasi non noniinat monc dc unctione Chrismalis. ct Pelrus Dumiunus
balsamum, lumen apertc describil iib effeclu, scu serra. I. dc dcdicalionc. Illud ;iuleni cr;il e.\ olco
proprielale: siquidera in ecclesiasl. hier;irch. c;ip. olivarum cuin admixtione odorifcrorum succoruin,
4. parl. 3. dicit, Chrisraa componi ex variis rebus. quorum unum eral DltJS quod slacten, ct eliam
el odoriferum csse: Discimus, inquit, unguenli balsamum fuisse dicilur.
composilionem esse colleclionem suaviler sjdran- Denique acccdil etiura congruenlia, quam dum
iium maleriarum. Secundo Clemens lib. 7. Con- ridiculam vidcri vult Rcinnilius, ipse se ridiculum
stitut. apuslol. cap. 44. in bcnedictione Chrisraa- probal. R;ilio theologorum. el ipsius cliam s. Tho-
lis mendonctn facit friigrantiae odoris. Tertio Fa- mae, 3. pur. quaesl.'72. ;u-l. 2. esl, qui;i debel
biaiius pupa et marlyr in cpist. 2. ad Oricntales maleriu s;icratnenli signiucare elTectum sacramcn-
aperle dicit, Chrislum ipsum instituisse, ul Chris- li. Porro cITcclus hujus sacrumenli pruccipuus est
ma conficerelur cx olco admixto balsamo. Quarlo confirmalio in lidc, quac duo requiril; puritaliMii,
Cyprianus, vel quicumquc est auclor, in sermon. et fervorem ftdei in cordc, el constaulcin confes-
de unclione Chrismalis: Uodie, inquit, in Ecclesia sionem in ore: pnmum upertissimc significatur o-
sacrum Chrisma conficilur, in quo mixtum oleo leo, quod liquor purissimus cl sublilis, lucidus
halsamum sacerdoialis.etregiae gloriac expri- et c;ilidus est: sccundum non minus aplc signift-
mil unilatem. ()u\u[o Grcgorius luronicus lib. do catur balsamo , quod boiium odurem cITundit ad
gloriu inarlyrum, cap. 40. enarrans ingens niira- alios.
culum, quod exslat cliara ;ipud Prudenrium in lib. Praelerea hujus sacramcnti effcctus signiDcati
contra Judaeos, pro eo. quod Prudenlius dixcrut: snnl in illis igneis linguisquae ;ipparucrunl supcr
Lotus el unctus (sic eiiim requircbal rutio curmi- aposlolos in die penlccosles. Etsi cniin apusloli si-
nis) ille ail: liapiismo lolus, ei balsamo unclus. ne sacramcnlo conftrmali sint illodie ab ipso Dco
L'bi videmus, Gregorio intcrprelc,lernporc Pruden- immcdi;it<;; hiinen iion sine visibili symbolo clTc-
tii in Chrismalc fuisse balsamum; iinmo eliara diu clmn invisibilem sigmticunte. lllis crgo duobus
antc Prudenlii lempora. Is enim narral hislorium , syuibolis, igni cl linguis,scu potius uni cx duabus
(juac leinporc Elhnici impcraloris accidcrut ; qui iiarlibiis conslanti. idesl. linguis igneis n^spondciil
cum viclimiirum inlestina inspic(!rct , cl indc pcr optimc in sacnimentn noslro oleum cl balsamum,
arlcs duemonum rcsponsu qu;icrcrct, nihil clliccrc seii ChriMiia c.v olco. balsamoipic confcctum.
lioluil; quod dacraoncs timuerint praescnliam a- llanc rulionem liis vcrbis Rcmnilius irridet, pa-
dolcsceiilis, qui cum imperutore adcrul, qui cl Da- giiia 2S(>. Arrige aures, oplime leclor. magnum
Iilismo lotus, ct Chrismulc in froute dclibuliis liie- enini, ct imigne audic.s acumen. Elinfra: Mira-
r;it. Soxto Gregorius piipu, ul suprii ciluvitnii.'- in bcris scio, ubi audieris; Igni in pcniecoslc ifcs-
1. cap. Canlic. diserlis verbis ;isseril, Chrisma cx pondclin ponlificia Confirmalionc oleitm. Qua
olco, (;l bulsamo confici: no(|U(; uli(|ui(i novi iiisli- ralione? quia nlcum nulril ignem,. Sed idcm fa-
tuit, scd soluiii r(;fcrl, (piod in usu Ecclcsiuc cnil. cil ciiam Lacuhis quorvineuii, fumo bvnc indu-
Scpliinu concilium II. brucarcnsc, can. 4. cclc- ralus. Specici liuguarum rcspondcl balsamum,
iH
Dt: S.\(:i;\.\!i:.\I(i CO.Nrili.MAIlO.MS
i/uia est odorifiTnin. Scd (/juti linuuai' coin.iiiHnc-
citl cuni odoribu^i' niiin linnua odorainury ll;iof,
ill<>.
\i 11011 iriini.n si absunhis lioiiu>. ;il)siirdi> inlcl-
Io\it.(iuao l)enc a doclis viris (licla.el scripla sunl.
.\oii ciiim diciiiuis olouiii rospoiuKTo iijni. (]uia uu-
iril i^iiiMu: so^l nuia sioul in Soripluris por i^Miom
si{»nilioalur sapionlia. el cliarilas. ol ipse Spiriliis
saiiclus illuslrans, cl calcfacicns corda. ul iiiuis
illuslrat, ot accouilil corpora: ila oliam iii Scriiiln-
ris olouni. sive unclio sijznilical oaiulom cliaiila-
loui ol sapicntiam . ot ipsum Spirilum saiiclum.
Nain olcum rcs facil lucidas, ol porspicuas. ct si-
nuil fovol. cmollit. iicnolrat clc. lla(|uc do i;,Mie lo-
j:imiis I.ucac 12. li/ncni vmu inUlcrc in lcrrani,
ol ad llolir. 12. Dc.us nosler igiiis con^uiiicns cat:
ol simililor dc untiionc lo<:imus, Acl. 10. I'n.ril
iiun Spiritu .sa»7o, cl virlutc: cl 1. Joau. 2. in-
rlio docebil vos de omnibus. Non invcnicl aulem
Komnitius. uhi in Scripluris Spirilus sanolus ha-
oulo qucrcinco ctmiparolur. Quod allinol ad lin-
i;nas ol halsamum. iu oo posila oslsimililudo.quod
sicul pcr liniiuain communicalur vox, ct co iiiodo
foras prodit confossio lidci:ila pcr halsamum oom-
municaUir odor. cl codtMu modo signilicalur e\le-
rior proteslalio vcrc iKlei. Scd dc nugis Rcmnili-
anis satis.
Tortia propositio: Chriswa. quod csL malcria
sacnuncnti Confirniationis, prius consecratuni,
nc benedicluin esse debet. In hac eliam calholici
omncs conveniunt. El quia Calvinus, ct Kemnilius
lianc bencdiclionem supcrstiliosam, cl magicam
vocanl, ila ul Calvinus lih. 4. Inslil. cap. 11). § 8.
vocet Chrisma consecralum, oleum diahuli merida-
oio pollutum: ct Komnilius pag. 287. dical appcl-
lari deherc Clirisma CKcanlatum:prohanda csl liacc
veritas teslininniis velcrum, sanclorum ponlificum,
conciliornni. Palrum.
Igiiur probalur primo ex Iraditionc ecclesiasli-
oa sancldrum ponlificum. Clemens romanus salis
ftise de isla consecratione Iraclal , quam cliam a-
poslolis trihuit lih. 7. aposlolor. conslilut. cap.
42. ct 4t. Idcm docel Fahianus papa el marlyr, in
epist. 2. supra nolala. qui ctiam addit sinfinlisan-
nis feria o. in coona Domini novum Clirisma con-
secrandum. Dam.isus I. cpisl. 4. Innocenlius I. c-
pist. 1. cap. 3. Leo I. episl. 88. Gelasius I. episl.
1. Joanncs III. in cpisl. unica. Gregorius I.in cap.
1. Canlic. cl Innocenlius Ilf. cap. 'Cnm vcnisscl,
oxlra de sacra unctionc, diserlis vcrhis docenl,
Chrisma esse consecrandum , idque a solo epi-
scopo.
Secundo prohalur ex conciliis. Concilinm nicae-
num canon. G9. secunduin arahicum codiccm in
latinum nuper convcrsum, expresse meminit tri-
plicis oonsecralionis. quae eliam nunc in Ecclcsia
virret. idost, olei calochunionorum. olei infirmo-
rum, el Chrismatis. Concilium laudiccnum canon.
48. sacralissimum Chrisma vocal: quo nomine noii
illud appellarel. nisi consccralum esset.Concilium
romanum suh Sylvestro canon. o. prohihel pre-
sbylcris, ne Chrisma faciant, quia nimirum id ad
miinus cpiscopi porlinct. Porro Chrisma faccre
non csl solum miscerc olcum cum balsarno. scd
oliaiii siniul o(Misecrare: nain alioqui oliam pliar-
macopolae Chrisma facere possenl. Idoui paulo
posl prohihiKMMiiil concilia carlhaginousia II. ca-
uon. :>. ol 111. canon. :{(». concilmtn IV. carlhagi-
ncnsi! canon. 3(1. juhot parochis.ul omni aniio an-
tc pascha polant Chrisma ah cpiscopo proprio, id-
(|U(; iiou piM- cIiM-icos junioros, so<l por scipsos,
aul piM- illum, (pii sacrario praeosl. l'hi videmus
in Iiuc. (Mmcilio, quod apiid omnos est maxiinae au-
(ionlalis, idom liahori de Chrismalo, singnlis an-
nis ronovando, (piod lialuiiir in opislola Kahiani,
(luam nonnuUi apochrypham esse volunl. Vidcmns
pracleroa (luanlam revcrcntiam liuic sancto oloo
(M)ncilinm (hinlcril. cum prohihucrit doforri a clo-
ricis juniurihus, scd expn;sse pracccperit, ul ip-
se, (jui praeosl paroociae, aul certe qui praeest
sacrario. illud acci|)ial ah episcopo. Idimi hahct
concilium vasciise canon. :>. uhi etiani dicil, non
deccrc, ul summa infimis commiltanlur cl idco
non dohere Chrisma dcferre clericum uUum, nisi
ut minimum sil suhdiaconus. Concilium loletanuni
I. caiion. 20. il(M'um doclaral soli episcopo licere
Chrisma consccrare, et ab eo pclendum singiilis
annis paulo ante pasclia. Concilinm II. hispnlonse
caiiun. 7. I. hracarcMisc canon. .'57. Coiiciliuni san
cli Donifacii martyris, quod cxslal in vita ipsins. cl
vvormaciense concilium canon. 2. et 8. ac deni-
quo florenliuum iu inslruct. Armenorum ulem
hahent.
Notandum autem esl, haec concilia non solum
anliquissima esse.pracler florenlinum,scd in divcr-
sissimis provinciis oelohrala. JVicaenum cllaodice-
num in (iraecia, romanuin cl florenlinum in Italia,
carlhaginensia in Africa, loletanum et hispalense
in IIis|)ania, hracarcnse in Lusitania, vasense in
Gallia, contMlium s. lionifacii ot wormaciense in
Gcrmania. Ex qiio inlclligi polcsl omnino, lotam
velcrcm Ecclesiam conculcare haereticos hujus
tcmporis, qui Clirismalis consccralionem ut rcm
magicam cxccranliir.
Tertio prohalur ex Palrilius. Dionysius areopa-
gila lolo 4. cap. hiorarchiae ecclosiaslicae de ista
consccralionc agil. qiianj cliam ah aposlolis se di-
dicisse airirmal. Thcophilus AiUiochcnus episco-
j)us ah aposlolo Pclro VI. in lib. \. ad Aulolycum
(qni liahelnr in o. lomo hihliolhecne sanolorum
Palruiii) vocal sancliim C!iiisni;i (Jivinum oleum ;
uhi eliam dicil Chrislianos ah hac uuclione deno-
ininjiri. Qnod cst Notiinflum (lonlra Keinnilium ,
qui p;ig. 30.'i.arguil Cyrillum mcnd;icii conlni vcr-
huin Dei, quod dixcrii non esse dignos nomine
Cliristi;ini, qui non suntuncli Chrismatc: Cmn ia-
mcn 6'o7(,sfc(. inquil Kemnitius, nomen Chrisiia-
iium oriumcsse Aniiochiae, tesle Luca Acl. 11.
Quasi vero non polucril Anliochiae primuiu hoc
iioinou imponi.ct lamcn a Chrismatc dcriv;iri.C(M'te
Hiolios novoral res anliuciuMias Theopilns Anlio-
(iiouus, cl proximus apostuliiMS lcmporihus, t^uam
Kemnilius Germanus , et qui paulo anlc vivcre
coepil.
Tcrlu!li;inus lib. de BnplismMe: Exinde, inquit,
e(jressi de lavacro perwiKjimur hcnedicta unclio-
ne. Cypriauuslih. 1. opisl. 12. Olciiin, inquit, in
(dlari sanclificatur:sanclificore aulem olei crea-
LIBER SECUNDUS
225
luram non pohiU, qui ncc altare hahuil, ncc Ec-
clesiam. Vnde nec unctio spirilualis apud hae-
relicos essepolest, quando conslet oleumsancti-
ficari, el Eucharistiam fieri apud iltos omnino
non posse. Aclor spnnone de unclioncChristnnlis,
iipinl onndeni Cyprianuni : Uodie (idest, leria j.
in coena [)oin\n\),un(juenlum ad sanctificationem
paratur. Basilius lib. de Spirilu sanclo, cop. 27.
Jienedicimus, \m\n\l, aquam Baptismatis et oteum
Vnctionis. Cyrillus calcclies. 3. inystagog, San-
i-tumunguentum non amplius est unguentum
nudum, posteaquam consecratum est, sed Christi
Chrisma. Oplalus Id). 2. Vt omnia, inquit, sacro-
sanctaepiscopivestriviolarenl,Eucharistiamjus-
scrunt canibus infundi; et amputtam Chrisniatis
per fencslram, ul eam frangercni, projecerunt,
Al cerle nec sacrosanclum Ciirisrna vocarctur, nec
cum Eucliarislia conferri possel, nisi consecraluin.
Augustinus lib. j. de Baplismo, cap. 10. el 20.tra-
ctans argumcntnm Cypiiani, quo ille probare vo-
lebat, haerelicos non habere vera sacramenta,quia
iion possunt consecrare oleum , quo inungunlur
baplizali. ut accipinnl Spiriluin sanctum: non ait
(quod ccrle dicere debuil secundum Calvinum et
Kemnitium)nonesse opus oleum consecrare.immo
supersiitionem, el incanlalionem esse olei conse-
cralionem, sed rcspomlet, posse haerelicos oleum
cunsecrare. quia nimirum potoslas consecrandi
non est in illis ab hacresi, sed ab ordinalione,
qnam veram, et sanclam. susceperunt. Kt probat a
siniili; naro si possunl sacerdoles homicidae et a-
dulteri in Ecclesia, eliam Cypriano consenlienle
oleum consecrare, cur non liaeretici, modo sinl
vere ordinati? Cur, impiit, ad verba, quac proce-
dunl ex ore homicidae, possit Deus oteum san-
clificare, et in attari quod liaeretici posucrunt ,
nonpossit, ncscio. Vide etiam Iract. 118. in Joan.
prope linem.
His accedant Beda in cap. 8.Actor Rupcrlus lib.
5. dedivin. oilic. cap. 17. et 18. Isidorus hb. 1-
do (Jivin. oflic. cap. 28. Uabanus lib. 2.de Institut.
<;lericor. c. 20. Alcuinus lib. de divin. ollic. cap.de
fcria 5. in coena Domini, et Amalarius lib. 1. dc
oiriciis ecclesiasl. cap. de eadem feria 5. ct Pelrus
Damiani serm. 1. de dedicatione templi.
Quartu proposilio: Vnclio Chrismatis ad crucis
figuram in fronle hominis haptizati fieri debet,
'Ut sil vera, et proxima sacramcnti hujus niate-
ria. Ilacc satis pnlet ex locis supra citatis. Exprcs-
se enim noininant signaculum in IVonte ex ponti-
licibus Damasus, Innocentius, Lco, .loaniKJS Ill.el
Cregorius I. Ex conciliis 11. hispalense et lloreii-
tinum, ex 1'atribus Terlnllianiis lib. de pracscri-
plione: Signat, inquil, in fronlemilit.es suos: Cy-
riliiis calechcsi '.\. inyslagogic.l*rudeiitius in ^'r/o-
\j.7./i7., Augustiniis iii psalm. 141. in illa v(;rba: In
%ia h.ac.qua anil)ul(Lhiim.al)sconderun,t laqueuni
•mihi; ubi dlcit: Sacramenla varia, in variis parli-
Ihi.s accipi, (piaedam toto corpore, iit baplismiim,
(piaedam iii ore, ul Eucharistiam, quaedani iii
fronle, signacuhim crucis in Conlirmalionc. Et ca-
iissam rcddil, qiiia frons esl lociis |)udoris: datiir
aiitem hoi; signaculum, iil noii eruhescamus !)o-
minum oonlilcri, elium coraiu [icrsciiuutoribus. I
dem babent Rabanus , Pelrus Damiani , el alii
omnes.