WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Objection 1: It seems that what is done in the exorcism does not effect anything, but is a mere sign. For if a child die after the exorcisms, before being baptized, it is not saved. But the effects of what is done in the sacraments are ordained to the salvation of man; hence it is written (Mk. 16:16): "He that believeth and is baptized shall be saved." Therefore what is done in the exorcism effects nothing, but is a mere sign.

Obj. 2: Further, nothing is required for a sacrament of the New Law, but that it should be a sign and a cause, as stated above (Q. 62, A. 1). If, therefore, the things done in the exorcism effect anything, it seems that each of them is a sacrament.

Obj. 3: Further, just as the exorcism is ordained to Baptism, so if anything be effected in the exorcism, it is ordained to the effect of Baptism. But disposition must needs precede the perfect form: because form is not received save into matter already disposed. It would follow, therefore, that none could obtain the effect of Baptism unless he were previously exorcized; which is clearly false. Therefore what is done in the exorcisms has no effect.

Obj. 4: Further, just as some things are done in the exorcism before Baptism, so are some things done after Baptism; for instance, the priest anoints the baptized on the top of the head. But what is done after Baptism seems to have no effect; for, if it had, the effect of Baptism would be imperfect. Therefore neither have those things an effect, which are done in exorcism before Baptism.
Q: Whether It Belongs to a Priest to Catechize and Exorcize the Person to Be Baptized?

A: On the contrary,
Pope Nicolas I says: "The catechizing of those who are to be baptized can be undertaken by the priests attached to each church." And Gregory says (Hom. xxix super Ezech.): "When priests place their hands on believers for the grace of exorcism, what else do they but cast out the devils?"

I answer that,
The minister compared to the priest, is as a secondary and instrumental agent to the principal agent: as is implied in the very word "minister." Now the secondary agent does nothing without the principal agent in operating. And the more mighty the operation, so much the mightier instruments does the principal agent require. But the operation of the priest in conferring the sacrament itself is mightier than in those things that are preparatory to the sacrament. And so the highest ministers who are called deacons co-operate with the priest in bestowing the sacraments themselves: for Isidore says (Epist. ad Ludifred.) that "it belongs to the deacons to assist the priests in all things that are done in Christ's sacraments, in Baptism, to wit, in the Chrism, in the Paten and Chalice"; while the inferior ministers assist the priest in those things which are preparatory to the sacraments: the readers, for instance, in catechizing; the exorcists in exorcizing.

Reply Obj. 1: The minister's operation in regard to the unclean is ministerial and, as it were, instrumental, but the priest's is principal.

Reply Obj. 2: To readers and exorcists belongs the duty of catechizing and exorcizing, not, indeed, principally, but as ministers of the priest in these things.

Reply Obj. 3: Instruction is manifold. One leads to the embracing of the Faith; and is ascribed by Dionysius to bishops (Eccl. Hier. ii) and can be undertaken by any preacher, or even by any believer. Another is that by which a man is taught the rudiments of faith, and how to comport himself in receiving the sacraments: this belongs secondarily to the ministers, primarily to the priests. A third is instruction in the mode of Christian life: and this belongs to the sponsors. A fourth is the instruction in the profound mysteries of faith, and on the perfection of Christian life: this belongs to bishops
ex officio,
in virtue of their office.

QUESTION 72

OF THE SACRAMENT OF CONFIRMATION (In Twelve Articles)

We have now to consider the Sacrament of Confirmation. Concerning this there are twelve points of inquiry:

(1) Whether Confirmation is a sacrament?

(2) Its matter;

(3) Whether it is essential to the sacrament that the chrism should have been previously consecrated by a bishop?

(4) Its form;

(5) Whether it imprints a character?

(6) Whether the character of Confirmation presupposes the character of Baptism?

(7) Whether it bestows grace?

(8) Who is competent to receive this sacrament?

(9) In what part of the body?

(10) Whether someone is required to stand for the person to be confirmed?

(11) Whether this sacrament is given by bishops only?

(12) Of its rite.
Q: Objection 1: It seems that it does not belong to a priest to catechize and exorcize the person to be baptized. For it belongs to the office of ministers to operate on the unclean, as Dionysius says (Eccl. Hier. v). But catechumens who are instructed by catechism, and "energumens" who are cleansed by exorcism, are counted among the unclean, as Dionysius says in the same place. Therefore to catechize and to exorcize do not belong to the office of the priests, but rather to that of the ministers.

Obj. 2: Further, catechumens are instructed in the Faith by the Holy Scripture which is read in the church by ministers: for just as the Old Testament is recited by the Readers, so the New Testament is read by the Deacons and Subdeacons. And thus it belongs to the ministers to catechize. In like manner it belongs, seemingly, to the ministers to exorcize. For Isidore says (Epist. ad Ludifred.): "The exorcist should know the exorcisms by heart, and impose his hands on the energumens and catechumens during the exorcism." Therefore it belongs not to the priestly office to catechize and exorcize.

Obj. 3: Further, "to catechize" is the same as "to teach," and this is the same as "to perfect." Now this belongs to the office of a bishop, as Dionysius says (Eccl. Hier. v). Therefore it does not belong to the priestly office.
Q: Objection 1: It seems that Confirmation is not a sacrament. For sacraments derive their efficacy from the Divine institution, as stated above (Q. 64, A. 2). But we read nowhere of Confirmation being instituted by Christ. Therefore it is not a sacrament.

Obj. 2: Further, the sacraments of the New Law were foreshadowed in the Old Law; thus the Apostle says (1 Cor. 10:2-4), that "all in Moses were baptized, in the cloud and in the sea; and did all eat the same spiritual food, and all drank the same spiritual drink." But Confirmation was not foreshadowed in the old Testament. Therefore it is not a sacrament.

Obj. 3: Further, the sacraments are ordained unto man's salvation. But man can be saved without Confirmation: since children that are baptized, who die before being confirmed, are saved. Therefore Confirmation is not a sacrament.

Obj. 4: Further, by all the sacraments of the Church, man is conformed to Christ, Who is the Author of the sacraments. But man cannot be conformed to Christ by Confirmation, since we read nowhere of Christ being confirmed.
Q: Objection 1: It seems that chrism is not a fitting matter for this sacrament. For this sacrament, as stated above (A. 1, ad 1), was instituted by Christ when He promised His disciples the Holy Ghost. But He sent them the Holy Ghost without their being anointed with chrism. Moreover, the apostles themselves bestowed this sacrament without chrism, by the mere imposition of hands: for it is written (Acts 8:17) that the apostles "laid their hands upon" those who were baptized, "and they received the Holy Ghost." Therefore chrism is not the matter of this sacrament: since the matter is essential to the sacrament.

Obj. 2: Further, Confirmation perfects, in a way, the sacrament of Baptism, as stated above (Q. 65, AA. 3, 4): and so it ought to be conformed to it as perfection to the thing perfected. But the matter, in Baptism, is a simple element, viz. water. Therefore chrism, which is made of oil and balm, is not a fitting matter for this sacrament.

Obj. 3: Further, oil is used as the matter of this sacrament for the purpose of anointing. But any oil will do for anointing: for instance, oil made from nuts, and from anything else. Therefore not only olive oil should be used for this sacrament.

Obj. 4: Further, it has been stated above (Q. 66, A. 3) that water is used as the matter of Baptism, because it is easily procured everywhere. But olive oil is not to be procured everywhere; and much less is balm. Therefore chrism, which is made of these, is not a fitting matter for this sacrament.
Q: Whether It Is Essential to This Sacrament That the Chrism Which Is Its Matter Be Previously Consecrated by a Bishop?

A: On the contrary,
Pope Innocent I says (Ep. ad Decent.): "Priests, when baptizing, may anoint the baptized with chrism, previously consecrated by a bishop: but they must not sign the brow with the same oil; this belongs to the bishop alone, when he gives the Paraclete." Now this is done in this sacrament. Therefore it is necessary for this sacrament that its matter be previously consecrated by a bishop.

I answer that,
The entire sanctification of the sacraments is derived from Christ, as stated above (Q. 64, A. 3). But it must be observed that Christ did use certain sacraments having a corporeal matter, viz. Baptism, and also the Eucharist. And consequently, from Christ's very act in using them, the matter of these sacraments received a certain aptitude to the perfection of the sacrament. Hence Chrysostom (Chromatius, In Matth. 3:15) says that "the waters of Baptism could never wash away the sins of believers, had they not been sanctified by contact with our Lord's body." And again, our Lord Himself "taking bread . . . blessed . . . and in like manner the chalice" (Matt. 26:26, 27; Luke 22:19, 20). For this reason there is no need for the matter of these sacraments to be blessed previously, since Christ's blessing is enough. And if any blessing be used, it belongs to the solemnity of the sacrament, not to its essence. But Christ did not make use of visible anointings, so as not to slight the invisible unction whereby He was "anointed above" His "fellows" (Ps. 44:8). And hence both chrism, and the holy oil, and the oil of the sick are blessed before being put to sacramental use. This suffices for the reply to the First Objection.

Reply Obj. 2: Each consecration of the chrism has not the same object. For just as an instrument derives instrumental power in two ways, viz. when it receives the form of an instrument, and when it is moved by the principal agent; so too the sacramental matter needs a twofold sanctification, by one of which it becomes fit matter for the sacrament, while by the other it is applied to the production of the effect.

Reply Obj. 3: Corporeal matter is receptive of grace, not so as to be the subject of grace, but only as the instrument of grace, as explained above (Q. 62, A. 3). And this sacramental matter is consecrated, either by Christ, or by a bishop, who, in the Church, impersonates Christ.
Q: Objection 1: It seems that it is not essential to this sacrament, that the chrism, which is its matter, be previously consecrated by a bishop. For Baptism which bestows full remission of sins is not less efficacious than this sacrament. But, though the baptismal water receives a kind of blessing before being used for Baptism; yet this is not essential to the sacrament: since in a case of necessity it can be dispensed with. Therefore neither is it essential to this sacrament that the chrism should be previously consecrated by a bishop.

Obj. 2: Further, the same should not be consecrated twice. But the sacramental matter is sanctified, in the very conferring of the sacrament, by the form of words wherein the sacrament is bestowed; hence Augustine says (Tract. lxxx in Joan.): "The word is added to the element, and this becomes a sacrament." Therefore the chrism should not be consecrated before this sacrament is given.

Obj. 3: Further, every consecration employed in the sacraments is ordained to the bestowal of grace. But the sensible matter composed of oil and balm is not receptive of grace. Therefore it should not be consecrated.
Q: 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.
Q: Whether the Sacrament of Confirmation Imprints a Character?

A: On the contrary,
A character is imprinted in every sacrament that is not repeated. But this sacrament is not repeated: for Gregory II says (Ep. iv ad Bonifac.): "As to the man who was confirmed a second time by a bishop, such a repetition must be forbidden." Therefore a character is imprinted in Confirmation.

I answer that,
As stated above (Q. 63, A. 2), a character is a spiritual power ordained to certain sacred actions. Now it has been said above (A. 1; Q. 65, A. 1) that, just as Baptism is a spiritual regeneration unto Christian life, so also is Confirmation a certain spiritual growth bringing man to perfect spiritual age. But it is evident, from a comparison with the life of the body, that the action which is proper to man immediately after birth, is different from the action which is proper to him when he has come to perfect age. And therefore by the sacrament of Confirmation man is given a spiritual power in respect of sacred actions other than those in respect of which he receives power in Baptism. For in Baptism he receives power to do those things which pertain to his own salvation, forasmuch as he lives to himself: whereas in Confirmation he receives power to do those things which pertain to the spiritual combat with the enemies of the Faith. This is evident from the example of the apostles, who, before they received the fulness of the Holy Ghost, were in the "upper room . . . persevering . . . in prayer" (Acts 1:13, 14); whereas afterwards they went out and feared not to confess their faith in public, even in the face of the enemies of the Christian Faith. And therefore it is evident that a character is imprinted in the sacrament of Confirmation.

Reply Obj. 1: All have to wage the spiritual combat with our invisible enemies. But to fight against visible foes, viz. against the persecutors of the Faith, by confessing Christ's name, belongs to the confirmed, who have already come spiritually to the age of virility, according to 1 John 2:14: "I write unto you, young men, because you are strong, and the word of God abideth in you, and you have overcome the wicked one." And therefore the character of Confirmation is a distinctive sign, not between unbelievers and believers, but between those who are grown up spiritually and those of whom it is written: "As new-born babes" (1 Pet. 2:2).

Reply Obj. 2: All the sacraments are protestations of faith. Therefore just as he who is baptized receives the power of testifying to his faith by receiving the other sacraments; so he who is confirmed receives the power of publicly confessing his faith by words, as it were
ex officio.

Reply Obj. 3: The sacraments of the Old Law are called "justice of the flesh" (Heb. 9:10) because, to wit, they wrought nothing inwardly. Consequently in circumcision a character was imprinted in the body only, but not in the soul. But in Confirmation, since it is a sacrament of the New Law, a spiritual character is imprinted at the same time, together with the bodily character.
Q: Objection 1: It seems that the sacrament of Confirmation does not imprint a character. For a character means a distinctive sign. But a man is not distinguished from unbelievers by the sacrament of Confirmation, for this is the effect of Baptism; nor from the rest of the faithful, because this sacrament is ordained to the spiritual combat, which is enjoined to all the faithful. Therefore a character is not imprinted in this sacrament.

Obj. 2: Further, it was stated above (Q. 63, A. 2) that a character is a spiritual power. Now a power must be either active or passive. But the active power in the sacraments is conferred by the sacrament of order: while the passive or receptive power is conferred by the sacrament of Baptism. Therefore no character is imprinted by the sacrament of Confirmation.

Obj. 3: Further, in circumcision, which is a character of the body, no spiritual character is imprinted. But in this sacrament a character is imprinted on the body, when the sign of the cross is signed with chrism on man's brow. Therefore a spiritual character is not imprinted by this sacrament.
Q: Whether the Character of Confirmation Presupposes of Necessity, the Baptismal Character?

A: On the contrary,
Rabanus says (De Instit. Cleric. i): "Lastly the Paraclete is given to the baptized by the imposition of the high priest's hands, in order that the baptized may be strengthened by the Holy Ghost so as to publish his faith."

I answer that,
The character of Confirmation, of necessity supposes the baptismal character: so that, in effect, if one who is not baptized were to be confirmed, he would receive nothing, but would have to be confirmed again after receiving Baptism. The reason of this is that, Confirmation is to Baptism as growth to birth, as is evident from what has been said above (A. 1; Q. 65, A. 1). Now it is clear that no one can be brought to perfect age unless he be first born: and in like manner, unless a man be first baptized, he cannot receive the sacrament of Confirmation.

Reply Obj. 1: The Divine power is not confined to the sacraments. Hence man can receive spiritual strength to confess the Faith of Christ publicly, without receiving the sacrament of Confirmation: just as he can also receive remission of sins without Baptism. Yet, just as none receive the effect of Baptism without the desire of Baptism; so none receive the effect of Confirmation, without the desire of Confirmation. And man can have this even before receiving Baptism.

Reply Obj. 2: As Augustine says (Ep. cclxv), from our Lord's words, "'He that is washed, needeth not but to wash his feet' (John 13:10), we gather that Peter and Christ's other disciples had been baptized, either with John's Baptism, as some think; or with Christ's, which is more credible. For He did not refuse to administer Baptism, so as to have servants by whom to baptize others."

Reply Obj. 3: Those who heard the preaching of Peter received the effect of Confirmation miraculously: but not the sacrament of Confirmation. Now it has been stated (ad 1) that the effect of Confirmation can be bestowed on man before Baptism, whereas the sacrament cannot. For just as the effect of Confirmation, which is spiritual strength, presupposes the effect of Baptism, which is justification, so the sacrament of Confirmation presupposes the sacrament of Baptism.
Q: Objection 1: It seems that the character of Confirmation does not presuppose, of necessity, the baptismal character. For the sacrament of Confirmation is ordained to the public confession of the Faith of Christ. But many, even before Baptism, have publicly confessed the Faith of Christ by shedding their blood for the Faith. Therefore the character of Confirmation does not presuppose the baptismal character.

Obj. 2: Further, it is not related of the apostles that they were baptized; especially, since it is written (John 4:2) that Christ "Himself did not baptize, but His disciples." Yet afterwards they were confirmed by the coming of the Holy Ghost. Therefore, in like manner, others can be confirmed before being baptized.

Obj. 3: Further, it is written (Acts 10:44-48) that "while Peter was yet speaking . . . the Holy Ghost fell on all them that heard the word . . . and [Vulg.: 'for'] they heard them speaking with tongues": and afterwards "he commanded them to be baptized." Therefore others with equal reason can be confirmed before being baptized.
Q: Whether Sanctifying Grace Is Bestowed in This Sacrament?

A: 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.