A Christian rite that follows Baptism, confirmation is considered the second Sacrament of initiation by the Roman Catholic, Eastern Orthodox, and Anglican churches. In the Roman Catholic church it is normally conferred by a bishop by anointing with holy oil (chrism) on the forehead. 一个基督教成年礼即如下的洗礼，确认被认为是第二个圣事的起始，由罗马天主教，东正教，英国圣公会教堂，在罗马天主教教堂，它通常是由一个主教由anointing与圣油（ chrism ）对前额。 In the Orthodox church, the rite is called chrismation and is adminstered by a priest at the time of baptism.在东正教，成年礼是所谓膏，是adminstered由一名牧师，在时间的洗礼。
Episcopalians describe confirmation as a sacramental rite and consider it a time for mature, public affirmation of baptismal vows, accompanied by the laying on of hands by the bishop. episcopalians形容确认为圣祭，并认为它是一个时间成熟，市民的肯定洗礼誓言，伴随着铺设上的手，由主教。 For Lutherans, confirmation is not a sacrament but a public profession of faith that helps the baptized identify more deeply with the Christian community and participate in its mission.为lutherans ，确认是不是从楼上掉了，但一个公共界的信仰，是帮助确定的洗礼，更加深刻地与基督教社区，并参加其使命。 Similar rites are held in other Protestant churches; they are frequently associated with accepting baptized candidates into full church membership.类似的仪式举行，在其他新教教会，他们往往与接受洗礼的考生充分教会成员。
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Confirmation is one of the seven sacraments of both the Roman Catholic and Eastern Orthodox church.确认是七圣礼无论是罗马天主教和东正教。 The Roman Church teaches that it was instituted by Christ, through his disciples, for the church.罗马教会教导我们，它是由基督，通过他的弟子，对于教会。 Its early history is somewhat uncertain, and only gradually did it receive recognition as a sacrament.其早期的历史，是有点不确定的，也只有慢慢没有得到正式承认，因此，圣餐。 It was given a sacramental status by Peter Lombard in the twelfth century and by Thomas Aquinas in the thirteenth century, and finally by the Council of Trent in the sixteenth century.它获得了圣地位彼得伦巴第在12世纪和托马斯阿奎那在13世纪，最后由理事会的遄达在十六世纪。 One of the two sacraments administered by a bishop in the Roman Catholic Church, its purpose is to make those who have been baptized in the faith strong soldiers of Jesus Christ.其中两个圣礼，由一位主教在罗马天主教会，其目的是使那些已受洗，在信仰的强烈士兵的耶稣基督。
It is administered to children before they receive their first Communion, generally at about the age of twelve.这是管理的儿童才获得首次共融，一般约在十二岁。 Concerning it Aquinas wrote: "Confirmation is to baptism what growth is to generation."关于它阿奎那写道： "确认是洗礼什么增长，是一代" 。 It is administered according to this form: "I sign thee with the sign of the Cross and confirm thee with the chrism of salvation."这是管理的，根据此表说： "我签署了你与标志的十字架，并确认了你与chrism的救赎" 。 Since it confers an indelible character upon the recipient, it is administered but once.因为它赋予了不可磨灭的性格后，受赠人，是管理的，但一旦。 According to Roman Catholic theology, sanctifying grace is increased in the soul, and a special sacramental grace consisting of the seven gifts of the Holy Spirit is conferred upon the recipient.根据罗马天主教神学， sanctifying Grace是增加了灵魂，和一个特别圣事的恩典，其中七个圣灵所赋予收件人。 This has recently been reaffirmed by Pope Paul VI in the Apostolic Constitution on the Sacrament of Confirmation (1971), where he says, "Through the sacrament of confirmation, those who have been born anew in baptism receive the inexpressible Gift, the Holy Spirit himself, by which they are endowed ... with special strength."这种情况最近重申了教宗保禄六世在教宗宪法中有关圣餐的确认书（ 1971年） ，在那里，他说： "透过圣餐的确认书，让那些确有出生在重新洗礼得到莫名的礼物，圣灵自己，其中他们赋...特殊力量" 。
In the Lutheran Church confirmation is a rite rather than a sacrament and the recipient offers it as a confirmation in his own heart of those baptismal vows which his parents assumed on his behalf.在路德教会确认是一个成年礼，而不是一个圣餐和受援国提供它作为一个确认，在他自己的心脏，这些洗礼的誓言而他的父母承担了代表他发言。 It is administered but once at about thirteen or fourteen years of age and admits the recipient to the Communion.这是管理的，但一旦在大约13或14年的年龄和承认收件人到共融。 In the Episcopal Church it is a sacramental rite completing baptism.在圣公会这是一个圣事礼仪完成的洗礼。
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Singer歌手的CG
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
HJD Denzinger,
Sources of Catholic Dogma; GW Bromiley, Sacramental Teaching and Practice in the
Reformation Churches; GC Richards, Baptism and Confirmation; G. Dix, The
Theology of Confirmation in Relation to Baptism; GWH Lampe, The Seal of the
Spirit; LS Thornton, Confirmation.
hjd登青格，来源天主教教条;毛重罗米立，圣教学与实践，在改革教会;气相色谱理查兹，洗礼和确认;
g.迪克斯，神学确认有关的洗礼;百万度等企业，盖章的精神;最小二乘桑顿确认。
A sacrament in which the Holy Ghost is given to those already baptized in order to make them strong and perfect Christians and soldiers of Jesus Christ.从楼上掉了，其中圣灵是给那些已经受洗，以期使他们坚强和完善基督徒和士兵的耶稣基督。 It has been variously designated: bebaiosis or confirmatio, a making fast or sure; teleiosis or consummatio, a perfecting or completing, as expressing its relation to baptism.它已被各种指定： bebaiosis或confirmatio ，决策快，或者肯定; teleiosis或consummatio ，完善或完成，为表达及其与洗礼。 With reference to its effect it is the "Sacrament of the Holy Ghost", the "Sacrament of the Seal" (signaculum, sigillum, sphragis).参照其作用，它是"圣事的圣灵" ， "圣事的印章" （ signaculum ， sigillum ， sphragis ） 。 From the external rite it is known as the "imposition of hands" (epithesis cheiron), or as "anointing with chrism" (unctio, chrismatio, chrisma, myron).从外部成年礼的，它是被称为"强加的手" （ epithesis谢龙） ，或作为" anointing与chrism " （ unctio ， chrismatio ， chrisma ， myron ） 。 The names at present in use are, for the Western Church, confirmatio, and for the Greek, to myron.姓名，目前使用的是，为西方教会， confirmatio ，并为希腊文，以myron 。
I. PRESENT PRACTICE AND DOCTRINE一，目前的实践和理论
Rite成年礼
In the Western Church the sacrament is usually administered by the bishop.在西方教会圣事通常是由主教。 At the beginning of the ceremony there is a general imposition of hands, the bishop meantime praying that the Holy Ghost may come down upon those who have already been regenerated: "send forth upon them thy sevenfold Spirit the Holy Paraclete."在仪式开始时有一种普遍实行的手中，这位主教，同时祈祷说，圣灵可能回落后，那些已被再生： "请出来后，他们你的七倍精神圣地paraclete " 。 He then anoints the forehead of each with chrism saying: "I sign thee with the sign of the cross and confirm thee with the chrism of salvation, in the name of the Father and of the Son and of the Holy Ghost."然后，他意味着前额的每chrism的话说： "我跟你签署与招牌的十字架，并确认了你与chrism的救赎，在父亲的姓名和子和圣灵" 。 Finally, he gives each a slight blow on the cheek saying: "peace be with thee".最后，他让每一个轻微的打击，对脸颊说： "愿和平与你的" 。 A prayer is added that the Holy Spirit may dwell in the hearts of those who have been confirmed, and the rite closes with the bishop's blessing.祈祷是补充说，圣灵可能纠缠在心底的那些已被确认，并成年礼闭幕辅理主教的祝福。
The Eastern Church omits the imposition of hands and the prayer at the beginning, and accompanies the anointing with the words: "the sign [or seal] of the gift of the Holy Ghost."东部教会略去强加的双手和祈祷，在一开始，并伴随着anointing同的话： "标志[或盖章]礼品的圣灵" 。 These several actions symbolize the nature and purpose of the sacrament: the anointing signifies the strength given for the spiritual conflict; the balsam contained in the chrism, the fragrance of virtue and the good odor of Christ; the sign of the cross on the forehead, the courage to confess Christ, before all men; the imposition of hands and the blow on the cheek, enrollment in the service of Christ which brings true peace to the soul.这几项行动，象征着党的性质和宗旨的圣餐： anointing标志着力量给予精神冲突;苦瓜载于chrism ，芬芳的美德和良好的气味基督;标志的十字架的前额，有勇气承认，基督，然后所有男性;强加的双手和打击，对脸颊，参加这项服务的基督教会带来真正的和平，以灵魂。 (Cf. St. Thomas, III:72:4). （参见圣托马斯，三： 72:4 ） 。
Minister部长
The bishop alone is the ordinary minister of confirmation.主教单是普通部长的确认。 This is expressly declared by the Council of Trent (Sess. VII, De Conf., C. iii).这是明确宣布，由该会的遄达（ sess.七，德conf设置，丙三） 。 A bishop confirms validly even those who are not his own subjects; but to confirm licitly in another diocese he must secure the permission of the bishop of that diocese.主教证实有效，甚至那些没有自己的学科，但以确认licitly在另一个教区，他必须确保许可的主教说，教区。 Simple priests may be the extraordinary ministers of the sacrament under certain conditions.简单的神职人员，可能是不平凡的部长们的圣餐在一定条件下。 In such cases, however, the priest cannot wear pontifical vestments, and he is obliged to use chrism blessed by a Catholic bishop.在这种情况下，但是，神父不能穿宗座总有一套，而且他是不得不使用chrism有福了，由一名天主教主教。 In the Greek Church, confirmation is given by simple priests without special delegation, and their ministration is accepted by the Western Church as valid.在希腊教会，确认是由简单的祭司，无需特别代表团，他们的ministration是接受西方教会视为有效。 They must, however, use chrism blessed by a patriarch.不过，他们必须使用chrism有福了由一名元老。
Matter and Form此事，并形成
There has been much discussion among theologians as to what constitutes the essential matter of this sacrament.已经进行了许多讨论当中神学家，以什么构成了必不可少的事情，这圣餐。 Some, eg Aureolus and Petavius, held that it consists in the imposition of hands.一些人来说，如aureolus和petavius ，与会人士认为，它在施加手中。 Others, with St. Thomas, Bellarmine, and Maldonatus, maintain that it is the anointing with chrism.其他人，与圣托马斯， bellarmine ， maldonatus ，认为它是anointing与chrism 。 According to a third opinion (Morinus, Tapper) either anointing or imposition of hands suffices.据第三方意见（ morinus ， tapper ） ，要么anointing或强加的手就够了。 Finally, the most generally accepted view is that the anointing and the imposition of hands conjointly are the matter.最后，最普遍接受的观点是认为anointing及施加手中conjointly都是这件事。 The "imposition", however, is not that with which the rite begins but the laying on of hands which takes place in the act of anointing. "强制" ，但是，是不是与该成年礼开始，但就铺设的手中，其中发生在该法的anointing 。 As Peter the Lombard declares: Pontifex per impositionem manus confirmandos ungit in fronte (IV Sent., dist. xxxiii, n. 1; cf. De Augustinis, "De re sacramentaria", 2d ed., Rome, 1889, I).作为彼得大帝伦巴第宣称：日Bishop每impositionem马努斯confirmandos ungit在fronte （四发送，区三十三， 12月31日-1 ;比照德奥古斯蒂尼斯， "德重sacramentaria " ，二维版，罗马， 1889年，我） 。 The chrism employed must be a mixture of olive oil and balsam consecrated by a bishop.该chrism受聘必须是一个混合橄榄油和苦瓜consecrated由一位主教。 (For the manner of this consecration and for other details, historical and liturgical, see CHRISM.) The difference regarding the form of the sacrament, ie the words essential for confirmation, has been indicated above in the description of the rite. （供地的，这consecration以及其他相关细节，历史和礼仪，见chrism ）的差额就形成的圣餐，即换句话说必不可少的确认，已表示，在上述描述的成年礼。 The validity of both the Latin and the Greek form is unquestionable.有效性都拉丁语和希腊语形式是不可置疑的。
Additional details are given below in the historical outline.更多详情请参考下面在历史纲要。
Recipient受赠人
Confirmation can be conferred only on those who have already been baptized and have not yet been confirmed.确认，可授予只对那些已被洗礼，并没有得到证实。 As St. Thomas says:正如圣托马斯说：
Confirmation is to baptism what growth is to generation.确认是洗礼什么增长，是一代。 Now it is clear that a man cannot advance to a perfect age unless he has first been born; in like manner, unless he has first been baptized he cannot receive the Sacrament of Confirmation (ST III:72:6).现在很清楚，一个男人可以不事先向一个完美的时代，除非他已经先被出生在喜欢的方式，除非他已经先被洗礼的，他不能接受圣餐的确认（圣三： 72:6 ） 。
They should also be in the state of grace; for the Holy Ghost is not given for the purpose of taking away sin but of conferring additional grace.他们也应该在国家的文采，为圣灵，是不是由于为目的的走单，但赋予额外的恩典。 This condition, however, refers only to lawful reception; the sacrament is validly received even by those in mortal sin.这个条件，但只指合法的接收效果;圣事是有效接到即使那些在大罪。 In the early ages of the Church, confirmation was part of the rite of initiation, and consequently was administered immediately after baptism.在早期的教会，证实部分的成年礼的启动，并因此被管理后，立即洗礼。 When, however, baptism came to be conferred by simple priests, the two ceremonies were separated in the Western Church.但是，当洗礼，后来被授予由简单的牧师，这两个仪式分开，在西方教会。 Further, when infant baptism became customary, confirmation was not administered until the child had attained the use of reason.另外，当婴儿的洗礼，成为习惯，确认没有经管，直到孩子达到了使用的原因。 This is the present practice, though there is considerable latitude as to the precise age.这是目前的做法，虽然有相当多纬度，以确切年龄。 The Catechism of the Council of Trent says that the sacrament can be administered to all persons after baptism, but that this is not expedient before the use of reason; and adds that it is most fitting that the sacrament be deferred until the child is seven years old, "for Confirmation has not been instituted as necessary for salvation, but that by virtue thereof we might be found well armed and prepared when called upon to fight for the faith of Christ, and for this kind of conflict no one will consider children, who are still without the use of reason, to be qualified."在讲授该理事会的遄达说，圣事，可管理所有的人经过洗礼，但，这不是权宜之计，以前使用的原因以及补充说，这是最恰当的圣事被推迟，直到孩子是七年旧" ，以确认没有被提起，作为必要的救赎，但凭借我们有可能找到好武装，并准备时，呼吁各国为争取信仰基督，并为这种冲突，没有人会考虑孩子，那些还没有使用的原因，才有资格" 。 (Pt. II, ch. iii, 18.) （ pt.第二，甲烷第三节， 18岁） 。
Such, in fact, is the general usage in the Western Church.这样的，其实，这是一般使用在西方教会。 Under certain circumstances, however, as, for instance, danger of death, or when the opportunity of receiving the sacrament is but rarely offered, even younger children may be confirmed.在某些情况下，不过，由于，例如，危险性死亡，或当有机会接受圣餐是很少，但所提供的，甚至更小的儿童可以得到证实。 In the Greek Church and in Spain, infants are now, as in earlier times, confirmed immediately after baptism.在希腊教会和在西班牙，儿，现在，像先前的时候，证实后，立即洗礼。 Leo XIII, writing 22 June, 1897, to the Bishop of Marseilles, commends most heartily the practice of confirming children before their first communion as being more in accord with the ancient usage of the Church.利奥十三世，写作1897年6月22日，向主教的马赛人，赞扬最衷心的实践证实了的子女面前，他们首先共融作为更符合古代用法的教会。
Effects效果
Confirmation imparts确认imparts
an increase of sanctifying grace which makes the recipient a "perfect Christian";增加sanctifying恩典，使受援国"完美基督教" ;
a special sacramental grace consisting in the seven gifts of the Holy Ghost and notably in the strength and courage to confess boldly the name of Christ; an indelible character by reason of which the sacrament cannot be received again by the same person.一个特殊的圣事构成的宽限期，在7个礼物的圣灵特别是在力量和勇气，去忏悔大胆的名字基督;不可磨灭的性格原因，其中圣餐不能再收到由同一人。
A further consequence is the spiritual relationship which the person confirming and the sponsor contract with the recipient and with the recipient's parents.另一种后果是精神文明的关系，而该人证实和赞助商合同，与受赠人，并与受赠人的父母。 This relationship constitutes a diriment impediment (see IMPEDIMENTS) to marriage.这种关系构成了diriment障碍（见障碍） ，以婚姻。 It does not arise between the minister of the sacrament and the sponsor nor between the sponsors themselves.它并不存在与部长的圣餐和保荐人，也没有与自己的赞助商。
Necessity必要性
Regarding the obligation of receiving the sacrament, it is admitted that confirmation is not necessary as an indispensable means of salvation (necessitate medii).就有义务接受圣餐，这是承认，确认是没有必要的，因为这是一个不可缺少的手段救赎（需要medii ） 。
On the other hand, its reception is obligatory (necessitate præcepti) "for all those who are able to understand and fulfill the Commandments of God and of the Church. This is especially true of those who suffer persecution on account of their religion or are exposed to grievous temptations against faith or are in danger of death. The more serious the danger so much greater is the need of protecting oneself".在另一方面，它的接收，是义不容辞的（需要præcepti ） " ，为所有那些能够理解和履行诫命，上帝的教会，这是尤其如此，那些遭受迫害，就到他们的宗教或曝光以诱惑他人对信仰或有危险的死因。出现更严重的危险性，使更多的是需要保护自己" 。 (Conc. Plen. Balt. II, n. 250.) As to the gravity of the obligation, opinions differ, some theologians holding that an unconfirmed person would commit mortal sin if he refused the sacrament, others that the sin would be at most venial unless the refusal implied contempt for the sacrament. （ conc. plen 。 balt第二节， 12月31日250 ） ，以重力的义务，是见仁见智，有的神学家认为是一个未经证实的人，会犯下大罪，如果他拒绝了圣体，其他的罪，将在最venial除非拒绝隐含蔑视圣事。 Apart, however, from such controversies the importance of confirmation as a means of grace is so obvious that no earnest Christian will neglect it, and in particular that Christian parents will not fail to see that their children are confirmed.除了然而，从这种争论的重要性，确认作为一种手段， Grace是太明显了，没有认真基督教会忽视它，尤其是基督教的父母不会不看到自己的孩子得到证实。
Sponsors赞助商
The Church prescribes under pain of grievous sin that a sponsor, or godparent, shall stand for the person confirmed.教会明下疼痛的悲痛，单仲偕认为，保荐人，或godparent ，应纳入有关人士证实。 The sponsor should be at least fourteen years of age, of the same sex as the candidate, should have already received the Sacrament of Confirmation, and be well instructed in the Catholic Faith.保荐人应至少十四年的年龄，性别相同的，因为候选人应该已经收到了圣体确认，要做好指示，在天主教的信仰。 From this office are excluded the father and mother of the candidate, members of a religious order (unless the candidate be a religious), public sinners, and those who are under public ban of interdict or excommunication.从这个办公室被排除在父亲和母亲的候选人，议员的一项宗教命令（除非该候选人必须是一个宗教） ，公共罪人，而那些正在公开禁止停职或禁教。 Except in case of necessity the baptismal godparent cannot serve as sponsor for the same person in confirmation.除在危急情况的洗礼godparent不能作为保证人为同一人，在确认。 Where the opposite practice obtains, it should, according to a decree of the Sacred Congregation of the Council, 16 Feb., 1884, be gradually done away with.而相反的做法，得到了，它也应该根据一项法令的神圣聚集理事会， 1884年2月16日，被逐渐废除。 The Second Plenary Council of Baltimore (1866) declared that each candidate should have a sponsor, or that at least two godfathers should stand for the boys and two godmothers for the girls (n. 253).第二次全体会议，会议的巴尔的摩（ 1866 ）宣布，每名候选人必须有一个赞助商，或者说，至少有两个教父一定要站在为男童及两名godmothers为女孩（ 12月31日253 ） 。 See also prescriptions of the First Council of Westminster.又见处方的特区首届立法会的西敏寺。 Formerly it was customary for the sponsor to place his or her right foot upon the foot of the candidate during the administration of the sacrament; the present usage is that the sponsor's right hand should be placed upon the right shoulder of the candidate.以前有人习惯为保荐人的地方，他或她的右脚后，足部的候选人，在政府的圣餐;现行使用的是保荐人的右手应放在后，右肩膀的候选人。 The Holy Office decreed, 16 June, 1884, that no sponsor could stand for more than two candidates except in case of necessity.圣办公室颁布， 1884年6月16日，没有任何赞助，可以主张两个以上的考生除在案件的必需品。 The custom of giving a new name to the candidate is not obligatory; but it has the sanction of several synodal decrees during the fifteenth and sixteenth centuries.习俗是给人一种新的名称，以该候选人是不是强制性的，但它有制裁的几位主教会议的法令，在第十五和第十六个世纪。 The Fifth Council of Milan, under St. Charles Borromeo, insisted that a candidate whose name was "vile, ridiculous, or quite unbecoming for a Christian" should receive another at Confirmation" (cf. Martène).第五局的米兰，根据圣嘉禄borromeo坚持认为，候选人的名字是"情节恶劣，是荒谬的，或相当不得体的一个基督教"应该得到另一个在确认" （参见martène ） 。
It is clear from the diversity of practice at the present day, that there is much uncertainty as to the doctrine concerning confirmation.很显然，从不同的做法，在现今社会，有很大的不确定性，以中庸关于确认。 It is certain that the sacrament is validly and lawfully administered in the Church; but this does not solve the theological questions regarding its institution, matter, form, and minister.可以肯定的是，圣事是有效而合法地管理教会，但是这并没有解决神学问题，就其机构，事项，形式，和交通部长。
At the time of the Council of Trent the difficulty was felt to be so great that the assembled Fathers contented themselves with only a few canons on the subject.在当时安理会的遄困难，被认为可以如此之大组装好的父亲知足本身只有几门炮，对此事的意见。 They defined that confirmation was not "a vain ceremony but a true and proper sacrament"; and that it was not "in olden days nothing but a sort of catechism in which those who were entering upon youth gave an account of their faith in the face of the Church" (can. i).他们确定，确认是不是"妄想仪式，而是一个真实而正确的圣餐" ，并认为这是不是"昔日不过是一种形式的讲授中，那些进入后，青年作了交代了他们的信仰，在面对该教会" （ can.一） 。 They did not define anything specific about the institution by Christ; though in treating of the sacraments in general they had already defined that "all the sacraments of the New Law were instituted by Christ our Lord" (Sess. VII, can. i).他们并没有确定任何具体的介绍机构，由基督，虽然没有治疗的圣礼一般来说，他们已经确定， "一切圣礼的新的法律宗是由基督我们的上帝" （ sess.七，可我） 。 Nothing whatever was said about the form of words to be used; and regarding the matter they merely condemned any one who should maintain "that they who ascribe any virtue to the sacred chrism of confirmation offer an outrage to the Holy Ghost" (can. ii).没有什么是说，对于形式的话，则用和关于此事，他们只是谴责任何一个人应该保持" ，他们谁归于任何美德，以神圣chrism的确认提供了一种不能容忍的，以圣灵" （ can.二） 。 The third and last canon defined that the "ordinary" minister of the sacrament is a bishop only, and not any simple priest.第三个也是最后一个佳能的定义，认为"普通"部长的圣餐是一个主教只，这不是简单的牧师。
This guarded language, so different from the definite canons on some of the other sacraments, shows that the council had no intention of deciding the questions at issue among theologians regarding the time and manner of the institution by Christ (direct or indirect institution), the matter (imposition of hands or anointing, or both), the form ("I sign thee", etc., or "the seal", etc.), and the minister (bishop or priest).这森严的语言，使不同的，从一定的门炮，对一些其他圣礼，表明安理会曾表示无意决定问题，在问题中的神学家关于时间和方式的机构，由基督（直接或间接机构） ，此事（强加的双手或anointing ，或两者兼而有之） ，表格（ "我签署了你"等，或"印章"等） ，和内政部长（主教或神父） 。
Elsewhere (Sess. VII, can. ix) the council defined that in confirmation a character is imprinted in the soul, that is, a certain spiritual and indelible sign on account of which the sacrament cannot be repeated; and again (Sess. XXIII) the council declared that "bishops are superior to priests; they administer the Sacrament of Confirmation; they ordain the ministers of the Church; and they can perform many other things over which functions others of an inferior rank have no power".在其他地方（ sess.七，可以第九节）安理会确定，在确认一个字符烙印在心灵，也就是在一定的精神和不可磨灭的签署帐户，其中圣餐不能重演;一再（ sess.二十三）安理会宣布说， "主教均优于神父，他们是管理圣餐的确认书;它们阿拉维的部长们的教堂，以及他们能够执行许多其他事情过哪些职能他人的劣势排名已经没有力量" 。
Concerning the administration of the sacrament from the earliest times of the Church, the decree of the Inquisition (Lamentabili sane, 3 July, 1907) condemns the proposition (44): "There is no proof that the rite of the Sacrament of Confirmation was employed by the Apostles; the formal distinction, therefore, between the two sacraments, Baptism and Confirmation, does not belong to the history of Christianity".有关当局的圣餐从最早的时候的教会，法令的宗教裁判所（ lamentabili理智， 1907年7月3日）谴责命题（ 44分） ：美国"没有证据表明礼仪圣事的确认是受雇于由使徒;正规区别，因此，两国间的圣礼，洗礼和确认，不属于基督教历史" 。 The institution of the sacrament has also been the subject of much discussion as will appear from the following account.该机构的圣事，也一直受到了很多讨论，由于会出现从以下帐户。
II.二。 HISTORY历史
The Sacrament of Confirmation is a striking instance of the development of doctrine and ritual in the Church.圣事的确认，是一个鲜明的实例，发展教义和仪式在教堂。 We can, indeed, detect much more than the mere germs of it in Holy Scripture; but we must not expect to find there an exact description of the ceremony as at present performed, or a complete solution of the various theological questions which have since arisen.我们可以，而事实上，侦测较单纯的细菌，它在神圣的经文，但我们决不能期望找到有一个准确的描述仪式，截至目前的表现，还是要彻底解决各种神学问题，其中有自出现。 It is only from the Fathers and the Schoolmen that we can gather information on these heads.这只是从父亲和schoolmen我们可以搜集资料，对这些元首。
(1) Confirmation in the Bible （ 1 ）确认在圣经
We read in the Acts of the Apostles (8:14-17) that after the Samaritan converts had been baptized by Philip the deacon, the Apostles "sent unto them Peter and John, who, when they were come, prayed for them, that they might receive the Holy Ghost; for he was not yet come upon any of them, but they were only baptized in the name of the Lord Jesus; then they laid their hands upon them, and they received the Holy Ghost".我们在阅读行为的门徒（ 8:14-17 ）表示，经过撒玛利亚皈依已受洗，由弘执事，使徒们"发出的赐给他们彼得和约翰，谁，当他们前来，祈求他们，希望他们可能会得到圣灵;因为他还没有来时，他们任何人，但他们只的名受洗，叫主耶稣;便奠定了自己的手中，对他们，他们得到的圣灵" 。
Again (19:1-6): St. Paul "came to Ephesus, and found certain disciples; and he said to them: Have you received the Holy Ghost since ye believed? But they said to him: We have not so much as heard whether there be a Holy Ghost. And he said: In what then were you baptized? Who said: In John's baptism. Then Paul said: John baptized the people with the baptism of penance . . . Having heard these things, they were baptized in the name of the Lord Jesus. And when Paul had imposed his hands on them, the Holy Ghost came upon them, and they spoke with tongues and prophesied".再次（ 19:1-6 ） ：圣保禄"来到以弗所，并发现某些弟子以及他对他们说：你们有收到圣灵自叶相信吗，但他们对他说：我们并没有那么多，因为听说有一个圣灵，而且他说：那么你洗礼？人士说：在约翰的洗礼，然后保罗说：约翰洗礼的人民与洗礼的忏悔… … 。听过这些事，他们受洗在名称的主耶稣，并当保罗施加了他的手对他们来说，圣灵来到他们，他们以与舌头并预言" 。
From these two passages we learn that in the earliest ages of the Church there was a rite, distinct from baptism, in which the Holy Ghost was conferred by the imposition of hands (dia tes epitheseos ton cheiron ton Apostolon), and that the power to perform this ceremony was not implied in the power to baptize.由这两个通道，我们知道政府在最早年龄的教会有一个成年礼，有别于洗礼，其中圣灵被授所施加的双手（直径工商业污水附加费epitheseos吨谢龙吨apostolon ） ，并有权履行这项仪式是不是隐含在权力baptize 。 No distinct mention is made as to the origin of this rite; but Christ promised the gift of the Holy Ghost and conferred it.没有明显的提到的是，以起源这个成年礼，但基督答应赠送的圣灵，并赋予它。 Again, no express mention is made of anointing with chrism; but we note that the idea of unction is commonly associated with the giving of the Holy Ghost.再次，没有明确提到了anointing与chrism ，但我们注意到，这一构想的unction是普遍联系与提供的圣灵。 Christ (Luke 4:18) applies to Himself the words of Isaias (61:1): "The Spirit of the Lord is upon me, wherefore he hath anointed me to preach the gospel".耶稣（路加福音4时18分）适用于自己的话来说伊萨亚斯罗（ 61:1 ）说： "主的圣灵是我这个人哪，他祂所选定的，我传福音" 。 St. Peter (Acts 10:38) speaks of "Jesus of Nazareth: how God anointed him with the Holy Ghost".圣彼得（使徒行10:38 ）说的是"拿撒勒的耶稣：神是怎么不信任他与圣灵" 。 St. John tells the faithful: "You have the unction (chrisma) from the Holy One, and know all things"; and again: "Let the unction [chrisma], which you have received from him, abide in you" (1 John 2:20, 27).圣约翰告诉信徒说： "你有unction （ chrisma ）由圣地之一，并且知道一切事情" ;再三说： "让unction [ chrisma ] ，您收到了来自他的，住在你" （ 1约翰2点20 ， 27 ） 。
A striking passage, which was made much use of by the Fathers and the Schoolmen, is that of St. Paul: "He that confirmeth [ho de bebaion] us with you in Christ, and hath anointed us, is God, who also hath sealed [sphragisamenos] us, and given us the pledge [arrabona] of the Spirit in our hearts" (2 Corinthians 1:20, 21).一个突出的通道，这是作了多大用处的，由父亲和schoolmen ，就是圣保罗说： "他说， confirmeth [何德bebaion ]我们与你们在基督里，和祂所不信任我们，是上帝，谁也祂所密封[ sphragisamenos ]我们，并给我们的承诺[ arrabona ]的精神在我们心中" （ 2哥林多前书1:20 ， 21 ） 。 No mention is made of any particular words accompanying the imposition of hands on either of the occasions on which the ceremony is described; but as the act of imposing hands was performed for various purposes, some prayer indicating the special purpose may have been used: "Peter and John . . . prayed for them, that they might receive the Holy Ghost".没有提到的是什么特别的话陪同强加的手放在任何一方的场合对仪式上介绍了，但由于该法的实施双手被表现为各种目的，有些祈祷标明特殊用途，可被用来： "彼得和约翰… … 。祈祷，对他们来说，他们可能得到圣灵" 。 Further, such expressions as "signing" and "sealing" may be taken as referring to the character impressed by the sacrament: "You were signed [esphragisthete] with the holy Spirit of promise"; "Grieve not the holy Spirit of God, whereby you are sealed [esphragisthete] unto the day of redemption" (Ephesians 1:13; 4:30).此外，这种表现形式为"签字" ， "密封" ，可作为指性格印象深刻，而圣餐： "你签名[ esphragisthete ]与圣灵的诺言" ， "悲伤不是上帝圣灵的，即你是密封[ esphragisthete ]所不欲，当日赎回" （以弗所书1:13 ; 4:30 ） 。 See also the passage from Second Corinthians quoted above.又见通过从第二哥林多前书引述以上。
Again, in the Epistle to the Hebrews (6:1-4) the writer reproaches those whom he addresses for falling back into their primitive imperfect knowledge of Christian truth; "whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God" (Hebrews 5:12).再次，在希伯来人书中（ 6:1-4 ）笔者责备那些人，他的地址为回落到原始的不完善的认识基督教真理" ，而对于时间，你应该向主人，你必须要教什么又是第一要素的话，以神之名" （希伯来书5时12分） 。 He exhorts them: "leaving the word of the beginning of Christ, let us go on to things more perfect, not laying again the foundation . . . of the doctrine of baptisms, and imposition of hands", and speaks of them as those who have been "once illuminated, have tasted also the heavenly gift, and were made partakers of the Holy Ghost".他力劝他们说： "离开这个词的开始，基督的，让我们去上的东西更完美，而不是再次奠定了基础… … 。该学说的受洗仪式，并强制手拉手" ，并谈到他们为那些已"一旦发亮，尝到也是天朝礼品，并作了partakers的圣灵" 。 It is clear that reference is made here to the ceremony of Christian initiation: baptism and the imposition of hands whereby the Holy Ghost was conferred, just as in Acts 2:38.很显然提到了这里的仪式基督教起始：洗礼和强加的双手，让圣灵被授，正如在行为2时38分。 The ceremony is considered to be so well known to the faithful that no further description is necessary.颁奖典礼已被视为太有名了，以忠诚表示，没有进一步的说明是必要的。 This account of the practice and teaching of the Apostles proves that the ceremony was no mere examination of those already baptized, no mere profession of faith or renewal of baptismal vows.这个帐户的实践与教学的门徒证明，在开幕仪式后，没有仅仅检查那些已经受洗，并没有仅仅界的信仰或续期的洗礼誓言。 Nor was it something specially conferred upon the Samaritans and Ephesians.它也不是一些专门授予撒玛利亚会和以弗所。 What was done to them was an instance of what was generally bestowed.什么做的目的是，他们当中的一个实例，什么是一般赐予的。 Nor was it a mere bestowal of charismata; the Holy Ghost sometimes produced extraordinary effects (speaking with divers tongues, etc.), but these were not necessarily the result of His being given.也不是一项单纯赠与的charismata ;圣灵有时会产生非同寻常的影响（发言与潜水员舌头等） ，但这些都没有一定的结果，他正在考虑。 The practice and teaching of the Church at the present day preserve the primitive type: the imposition of hands, the gift of the Holy Ghost, the privileges of the episcopate.实践和教学的教会在现今保存原始类型：强加的双手，礼品的圣灵，特权的主教。 What further elements were handed down by tradition will be seen presently.什么进一步的犯罪分子被流传下来的传统，可以看出，目前。
(2) Church Fathers （ 2 ）教会父亲
In passing from Holy Scripture to the Fathers we naturally expect to find more definite answers to the various questions regarding the sacrament.顺便从圣经给父亲，我们自然期望找到更明确的答案，各种问题就从楼上掉了。 From both their practice and their teaching we learn that the Church made use of a rite distinct from baptism; that this consisted of imposition of hands, anointing, and accompanying words; that by this rite the Holy Ghost was conferred upon those already baptized, and a mark or seal impressed upon their souls; that, as a rule, in the West the minister was a bishop, whereas in the East he might be a simple priest.从他们的实践和教学，我们知道，教会利用一个成年礼有别于洗礼;这构成强加手中， anointing ，并陪同换言之，即是由这成年礼圣灵是授予那些已经受洗，并一个标记或盖章后，印象深刻，他们的灵魂，作为一项规则，在西方部长是一个主教，而在东部地区，他可能是一个简单的牧师。
The Fathers considered that the rites of initiation (baptism, confirmation, and the Holy Eucharist) were instituted by Christ, but they did not enter into any minute discussion as to the time, place, and manner of the institution, at least of the second of these rites.父亲认为，礼仪的起始（洗礼，确认，以及圣体圣事） ，是由基督的，但是他们没有进入任何分钟的讨论，至于时间，地点及方式，该机构的，至少是对第二这些礼俗。
In examining the testimonies of the Fathers we should note that the word confirmation is not used to designate this sacrament during the first four centuries; but we meet with various other terms and phrases which quite clearly refer to it.在审查证言的父亲，我们应该注意到这个词确认，是不是用来指定这圣餐在第一四个世纪，但我们与其他各种名词术语，这很清楚地提到这一点。 Thus, it is styled "imposition of hands" (manuum impositio, cheirothesia), "unction", "chrism", "sealing", etc. Before the time of Tertullian the Fathers do not make any explicit mention of confirmation as distinct from baptism.因此，这是所谓"强加的手" （手impositio ， cheirothesia ） ， " unction " ， " chrism " ， "密封"等，之前的时候，戴尔都良的父亲不作任何明确提及确认有别于洗礼。 The fact that the two sacraments were conferred together may account for this silence.事实上，这两个圣礼被授予在一起，或许可以解释这种沉默。
Tertullian (De Bapt., vi) is the first to distinguish clearly the three acts of initiation: "After having come out of the laver, we are anointed thoroughly with a blessed unction [perungimur benedictâ unctione] according to the ancient rule . . . The unction runs bodily over us, but profits spiritually . . . . Next to this, the hand is laid upon us through the blessing, calling upon and inviting the Holy Spirit [dehinc manus imponitur per benedictionem advocans et invitans Spiriturn Sanctum]."戴尔都良（德bapt ，六） ，是第一次明确区分了三种行为的启动： "后，走出来的紫菜，我们选定彻底与祝福unction [ perungimur benedictâ unctione ]根据古代统治… … 。该unction背道而驰身体超过我们，而利润却在精神上… … 。明年这个问题上，一方面是奠定后，我们走过的祝福，呼吁并邀请圣灵[ dehinc马努斯imponitur每benedictionem advocans等invitans spiriturn密室] " 。
Again (De resurr, carnis, n, 8): "The flesh is washed that the soul may be made stainless. The flesh is anointed [ungitur] that the soul may be consecrated. The flesh is sealed [signatur] that the soul may be fortified. The flesh is overshadowed by the imposition of hands that the soul may be illuminated by the Spirit. The flesh is fed by the Body and Blood of Christ that the soul may be fattened of God."又（德resurr ， carnis ，氮，八日）说： "肉是洗即灵魂，可取得不锈钢。肉中刺，是选定[ ungitur ]灵魂可能consecrated 。肉中刺封存[病毒码]灵魂可能被攻坚战。肉中刺，是蒙上了强加的手说，灵魂可能会发亮的，由精神。肉中刺，是美联储所机构和血液基督的灵魂可能是养肥的上帝" 。
And (Adv. Marcion., i, n. 14): "But He [Christ], indeed even at the present time, neither rejected the water of the Creator with which He washes clean His own, nor the oil with which He anoints His own; . . . nor the bread with which He makes present [repræsentat] His own very body, needing even in His own sacraments the beggarly elements of the Creator," Tertullian also tells how the devil, imitating the rites of Christian initiation, sprinkles some and signs them as his soldiers on the forehead (signat illic in frontibus milites suos -- De Præscript., xl). （ adv. marcion 。办理，我12月14日）说： "但他[基督] ，事实上，即使在目前这个时候，既不拒绝了水的造物主，使他洗干净自己的，也不是石油，使他意味着他自己的; … … 。也不是面包，使他使得目前[ repræsentat ]自己很体，既即使是在他自己的圣礼了beggarly元素的创造者， "戴尔都良还告诉什么是魔鬼，模仿周礼基督教发起， sprinkles一些迹象等，他们为他的士兵就前额（西尼亚特illic在frontibus milites suos -德p ræscript，四十） 。
Another great African Father speaks with equal clearness of confirmation.另一个伟大的非洲父亲讲平等清晰的确认。 "Two sacraments", says St. Cyprian, "preside over the perfect birth of a Christian, the one regenerating the man, which is baptism, the other communicating to him the Holy Spirit" (Epist. lxxii). "两个圣礼" ，圣说，塞浦路斯， "主持完美的诞生，是一个基督教，一个再生的该名男子，这是洗礼外，其他的沟通，以他的圣灵" （ epist. LXXII ）号决定。
"Anointed also must he be who is baptized, in order that having received the chrism, that is the unction, he may be anointed of God" (Epist. lxx). "不信任，也必须在他的人受洗，以便在收到chrism的，那就是unction ，他可能会被选定的上帝" （ epist. lxx ） 。 "It was not fitting that [the Samaritans] should be baptized again, but only what was wanting, that was done by Peter and John; that prayer being made for them and hands imposed, the Holy Ghost should be invoked and poured forth upon them. Which also is now done among us; so that they who are baptized in the Church are presented to the bishops [prelates] of the Church, and by our prayer and imposition of hands, they receive the Holy Ghost and are perfected with the seal [signaculo] of the Lord" (Epist. lxxiii). "这是不恰当的[撒玛利亚]应再次洗礼，但只有什么是无用的，这是由彼得和约翰;祈祷正在为他们手中征收，圣灵应援引倒出来后，他们。这也就是现在做我们中间，所以他们的人受洗，在教堂都将提交给主教[主教]的教会，我们的祈祷和强加的手中，他们得到圣灵和完善与密封[ signaculo ]耶和华" （ epist. lxxiii ） 。
"Moreover, a person is not born by the imposition of hands, when he receives the Holy Ghost, but in baptism; that being already born he may receive the Spirit, as was done in the first man Adam. For God first formed him and breathed into his face the breath of life. For the Spirit cannot be received except there is first one to receive it. But the birth of Christians is in baptism" (Epist. lxxiv). "此外，一个人并非天生所施加的双手，当他得到圣灵，但在洗礼;既然已经出生，他可以得到精神，做第一名男子亚当。上帝首先形成了他和呼吸到他的脸上了口气生活，为精神不能收到除有第一个接收它，但出生的基督徒是在洗礼" （ epist. lxxiv ） 。
Pope St. Cornelius complains that Novatus, after having been baptized on his sickbed, "did not receive the other things which ought to be partaken of according to the rule of the Church--to be sealed, that is, by the bishop [sphragisthenai ypo tou episkopou] and not having received this, how did he receive the Holy Ghost?"教宗圣科尼利厄斯抱怨说， novatus后洗礼，他在病床上， "并没有得到其他的事情，应以partaken的，按规定的教堂-被封闭，即是由主教[ s phragisthenai ypo钭episkopou ] ，并没有收到这一点，他是怎样得到圣灵" ？ (Eusebius, HE, vi, xliii). （尤西比乌斯，他在六，四十三） 。
In the fourth and fifth centuries the testimonies are naturally more frequent and clear.在第四和第五世纪的证词，自然是更加频繁和清晰。 St. Hilary speaks of "the sacraments of baptism and of the Spirit"; and he says that "the favor and gift of the Holy Spirit were, when the work of the Law ceased, to be given by the imposition of hands and prayer" (In Matt., c. iv, c. xiv).圣希拉蕊说的是"圣礼的洗礼和精神" ;他说： "欢心，并圣灵的恩赐人的时候，工作的依法停止，以获得所施加的双手和祈祷" （马特，长四，长十四） 。
St. Cyril of Jerusalem is the great Eastern authority on the subject, and his testimony is all the more important because he devoted several of his "Catecheses" to the instruction of catechumens in the three sacraments which they were to receive on being initiated into the Christian mysteries.圣西里尔的耶路撒冷是大东方保险管理局就此事，和他的证词都更重要，因为他把他的几个" catecheses "指示的慕道者在3个圣礼，他们接受对正在发起纳入基督教的奥秘。 Nothing could be clearer than his language: "To you also after you had come up from the pool of the sacred streams, was given the chrism [unction], the emblem of that wherewith Christ was anointed; and this is the Holy Ghost. . . This holy ointment is no longer plain ointment nor so as to say common, after the invocation, but Christ's gift; and by the presence of His Godhead, it causes in us the Holy Ghost. This symbolically anoints thy forehead, and thy other senses; and the body indeed is anointed with visible ointment, but the soul is sanctified by the Holy and life-giving Spirit . . . . To you not in figure but in truth, because ye were in truth anointed by the Spirit" (Cat. Myst., iii).没有什么能够再清楚不过比他的语言说： "你还当你已到了，从游泳池的神圣溪流中，被给予chrism [ unction ] ，会徽这里基督被选定;这是圣灵。这神圣的软膏不再是平原药膏也不等，以共同说，以后调用，但基督的礼品，并通过在场的他的神的源头，它的根源在我们圣灵，这象征意味着你的额头，你的其他感官;和身体的确是不信任与有形油膏，但灵魂是圣洁由神圣和赋予生命的精神… … 。你不要在数字，但在真理的，因为叶分别在真理信任决议，由精神" （ cat.神秘岛，三） 。 And in the seventeenth catechesis on the Holy Ghost, speaks of the visit of Peter and John to communicate to the Samaritans the gift of the Holy Ghost by prayer and the imposition of hands.并在第十七讲授关于圣灵，谈到这次访问的彼得和约翰沟通，以撒玛利亚会礼品的圣灵与祈祷和强加之手。 Forget not the Holy Ghost", he says to the catechumens, "at the moment of your enlightenment; He is ready to mark your soul with His seal [sphragisai] .忘记不是圣灵" ，他说，向慕道者， "在那一刻你的启示，他准备庆祝你的心灵与他的印章[ sphragisai ] 。 . 。 . 。 He will give you the heavenly and divine seal [sphragisai] which makes the devils tremble; He will arm you for the fight; He will give you strength." Christ, says St. Optatus of Mileve, "went down into the water, not that there was what could be cleansed in God, but the water ought to go before the oil that was to supervene, in order to initiate and in order to fill up the mysteries of baptism; having been washed whilst He was held in John's hands, the order of the mystery is followed .他会为你在天上和神圣印章[ sphragisai ]使得魔鬼颤抖，他将手臂阁下一道，为争取，他会给你力量" 。耶稣说，圣optatus的mileve " ，深入到水中，而不是有什么可以清洗上帝，但水应该去之前，石油，那就是让supervene ，以启动并为了填补奥秘的洗礼，拥有被刷掉，而他被关押在约翰的手，该命令的奥秘是其次。 . 。 . 。 . 。 Heaven is opened whilst the Father anoints; the spiritual oil in the image of the Dove immediately descended and rested on His head, and poured on it oil, whence He took the name of Christ, when He was anointed by God the Father; to whom that the imposition of hands might not seem to have been wanting, the voice of God is heard from a cloud, saying, This is my Son, of whom I have thought well; hear ye him" (De schism. Donat., I, iv, n. 7).天堂开，而父亲意味着;精神，在石油的形象鸽派立即下降，并落在他的头部，倒在它的石油，何时会有他的名字基督时，他曾任命的，由上帝之父;向谁这强加之手未必似乎已经无用的，声音就是上帝听到从云说，这是我的儿子，这些人，我都想过好;听到叶他" （德裂。人才库。来说，我四， 12月31日7 ） 。
St. Ephraem Syrus speaks of "the Sacraments of Chrism and Baptism" (Serm. xxvii); "oil also for a most sweet unguent, wherewith they who already have been initiated by baptism are sealed, and put on the armour of the Holy Spirit" (In Joel.)圣ephraem syrus说的是"圣礼的chrism和洗礼" （ serm.二十七） ， "石油，也为最甜软膏，里，他们已经发起了洗礼，是密封式设计，并付诸表决，对盔甲的圣灵" （约珥） 。
St. Ambrose addressing the catechumens who had already been baptized and anointed, says: "Thou hast received the spiritual seal, the Spirit of wisdom and of understanding . . . . Keep what thou hast received. God the Father has sealed thee; Christ the Lord has confirmed thee; and the Spirit has given the pledge in thy heart, as thou hast learned from what is read in the Apostle" (De myst., c. vii, n. 42).圣刘汉铨解决慕道者已领洗和不信任，说： "祢收到精神文明印章，精神和智慧的了解… … 。保持什么祢已收到。圣父已封存祢;基督耶和华已确认祢;精神已作出承诺，在你的心，当祢据悉，从什么是阅读使徒" （德神秘岛，长七， 12月31日42 ） 。
The writer of the "De Sacramentis" (Inter Op. Ambros., lib. III, c. ii, n. 8) says that after the baptismal immersion "the spiritual seal [signaculum] follows . . . when at the invocation of the bishop [sacerdotis] the Holy Ghost is infused".作者的"时点sacramentis " （跨作品安布罗斯，锂离子电池第三节，长二， 12月8日）说，以后洗礼沉浸式"的精神印章[ signaculum ]如下… … 。时，在援引了主教[ sacerdotis ]圣灵是充满了" 。
The Council of Elvira decreed that those who had been baptized privately in case of necessity should afterwards be taken to the bishop "to be made perfect by the imposition of hands" (can. xxxviii, Labbe, I, 974).安理会的elvira命令那些已受洗私下在危急情况后，应采取主教" ，以作出完美所施加的手" （ can.三十八，拉比，我， 974 ） 。
And the Council of Laodicea: "Those who have been converted from the heresies . . . are not to be received before they anathematize every heresy . . . and then after that, those who were called faithful among them, having learned the creeds of the faith, and having been anointed with the holy chrism, shall so communicate of the holy mystery" (can. vii).和安理会的劳迪西亚： "那些已经转换，从异端邪说… … 。不容收到他们anathematize每异端… … 。然后在这之后，那些被称为信徒，其中吸取了教义的信仰，并已选定与圣座chrism ，应使沟通的圣地之谜" （ can.七） 。 "Those who are enlightened must after baptism be anointed with the heavenly chrism, and be partakers of the kingdom of Christ" (can. xlviii, Labbe, I, col. 1497). "那些开明的，必须经过洗礼，被选定与天朝chrism ，并partakers的王国的基督" （ can.四十八，拉比，我，中校1497 ） 。
The Council of Constantinople (381): "We receive the Arians, and Macedonians . . . upon their giving in written statements and anathematizing every heresy . . . . Having first sealed them with the holy ointment upon the forehead, and eyes, and nostrils, and mouth, and ears, and sealing them we say, 'The seal of the gift of the Holy Ghost"' (can. vii, Labbe, II, col. 952).安理会的君士坦丁堡（ 381 ）说： "我们在收到arians ，马其顿人… … 。后，他们给在书面陈述和anathematizing每异端… … 。不必首先封锁他们与圣座药膏后，前额，眼睛，鼻孔，而口，耳和密封他们，我们说， '礼物的封条的圣灵" ' （ can.七，拉韦，二，中校952 ） 。
St. Augustine explains how the coming of the Holy Ghost was companied with the gift of tongues in the first ages of the Church.圣奥古斯丁解释了如何在未来的圣灵是伴随礼品的舌头在第一年龄的教堂。 "These were miracles suited to the times . . . . "这一切都是奇迹不适应时代… … 。
Is it now expected that they upon whom hands are laid, should speak with tongues?是它现在预期后，他们的人手中，下岗，应该说与舌头？ Or when we imposed our hand upon these children, did each of you wait to see whether they would speak with tongues?或者当我们强加给我们的手后，这些孩子，有没有你们每个人拭目以待，看看他们是否会说话舌头？ and when he saw that they did not speak with tongues, was any of you so perverse of heart as to say 'These have not received the Holy Ghost?'当他看到了，他们没有说话，与舌头，是任何一个你如此倒行逆施的心说' ，这些都没有得到圣灵吗？ (In Ep. Joan., tr. vi). （据EP 。邓务滋女士，的TR第六节） 。
He also speaks in the same way about anointing: the sacrament of chrism "is in the genus of visible signs, sacrosanct like baptism" (Contra litt. Petil., II, cap. civ, in PL, XLI, col. 342; see Serm. ccxxvii, Ad Infantes in PL, XXXVII, col. 1100; De Trin., XV, n. 46 in PL, XL, col. 1093); "Of Christ it is written in the Acts of the Apostles, how God anointed Him with the Holy Ghost, not indeed with visible oil, but with the gift of grace, which is signified by that visible unction wherewith the Church anoints the baptized".他还谈到，在以同样的方式对anointing ：圣chrism " ，是在属明显的标志，是神圣不可侵犯一样洗礼" （矛盾利特。 petil 。第一，二，帽。 civ ，特等，四十一，中校342名;见血清。 ccxxvii ，专案婴儿在特等，第三十七卷，中校1100个;德trin ，十五， 12月31日46特等， xL的中校1093 ） ， "基督的，它是写在行为的门徒，神是怎么选定他与圣灵，而不是确实与有形石油，但与礼品的恩典，这是标志着由有形unction里教会主席意味着该洗礼" 。 The most explicit passage is in the letter of Pope Innocent I to Decentius: "As regards the sealing of infants, it is clear that it is not lawful for it to be done by anyone but a bishop [non ab aliis quam ab episcopo fieri licere]. For presbyters, though they be priests of the second rank (second priests), have not attained to the summit of the pontificate. That this pontificate is the right of bishops only--to wit: that they may seal or deliver the Spirit, the Paraclete is demonstrated not merely by ecclesiastical usage, but also by that portion of the Acts of the Apostles wherein it is declared that Peter and John were sent to give the Holy Ghost to those who had already been baptized. For when presbyters baptize, whether with or without the presence of the bishop, they may anoint the baptized with chrism, provided it be previously consecrated by a bishop, but not sign the forehead with that oil, which is a right reserved to bishops [episcopis] only, when they give the Spirit, the Paraclete. The words, however, I cannot name, for fear of seeming to betray rather than to reply to the point on which you have consulted me."最明确的，是通过在信中的教宗无辜一至decentius ： "至于密封的婴幼儿，很显然，这是不合法的，它需要做的任何人，但是主教[非抗体aliis怎么抗体埃皮斯科波fieri licere ] 。长老，虽然他们的祭司的第二级（第二祭司） ，都没有达到向首脑会议的教宗。这是教宗的权利主教只有-譬如说：他们可以查封或者提供精神， paraclete结果表明，不只是由教会使用，而且还有部分的行为的门徒，那是宣布彼得和约翰被送往让圣灵向那些已经受洗的，因为当长老baptize ，是否符合或不在场的主教，他们可能傅油洗礼与chrism ，只要它被以前consecrated由一位主教，但没有迹象前额与石油，这是一个权利保留给主教[ episcopis ]只是，当他们给予精神， paraclete 。字眼，但是，我不能姓名，因为担心似乎背叛，而不是要回答这一点上，你有征询我" 。
Saint Leo in his fourth sermon on Christ's Nativity says to the faithful: "Having been regenerated by water and the Holy Ghost, you have received the chrism of salvation and the seal of eternal life" (chrisma salutis et signaculum vitae æternæ, -- PL, LIV, col. 207).圣利奥在他的第四次说教，对基督的nativity说，要忠实： "经过再生水和圣灵，你已收到chrism的救亡和印章的永生" （ chrisma salutis等signaculum简历æternæ ， -特等， 54 ，中校207段） 。
The Blessed Theodoret commenting on the first chapter of the Canticle of Canticles says: "Bring to thy recollection the holy rite of initiation, in which they who are perfected after the renunciation of the tyrant and the acknowledgment of the King, receive as a kind of royal seal the chrism of the spiritual unction (sphragida tina basiliken . . . tou pneumatikou myron to chrisma) as made partakers in that typical ointment of the invisible grace of the Holy Spirit" (PG, LXXXI, 60).庇佑theodoret评论第一章的canticle的canticles地说： "把你的记忆中神圣的仪式开始，他们在其中的人都完善后，放弃了暴君，并承认国王，接受作为一个种皇家封chrism的精神unction （ sphragida tina basiliken … … 。钭pneumatikou myron以chrisma ）作为取得partakers在这典型软膏的无形圣灵的恩典"公司（ PG ， lxxxi ， 60 ） 。
Among the homilies formerly attributed to Eusebius of Emesa, but now admitted to be the work of some bishop of southern Gaul in the fifth century, is a long homily for Whitsunday: "The Holy Ghost who comes down with a life-giving descent upon the waters of baptism, in the font bestows beauty unto innocence, in confirmation grants an increase unto grace. Because we have to walk during our whole life in the midst of invisible enemies and dangers, we are in baptism regenerated unto life, after baptism we are confirmed for the battle; in baptism we are cleansed, after baptism we are strengthened . . . . confirmation arms and furnishes weapons to those who are reserved for the wrestlings and contests of this world" (Bib. Max., SS. PP., VI, p. 649).其中颂歌前身归功于尤西比乌斯的emesa ，但现在承认，成为工作的一些主教的南部高卢，在第五世纪，是一个长期的讲道中，为whitsunday ： "圣灵的人归结为一个赋予生命的后裔后水域的洗礼，在字体赠送的美容所不欲，无罪推定原则，在确认补助金增加了祂的恩典，因为我们已经走在我们的整个生命在一片无形的敌人和危险，我们正处于洗礼再生祂生活中，经过洗礼，我们正确认为战;洗礼，我们正清洗，经过洗礼，我们正加强… … 。确认武器和提供了武器，对那些已预留作wrestlings和竞赛的这个世界" （ bib.最大值，悬浮物。页，六，第649页） 。
These passages suffice to show the doctrine and practice of the Church during the patristic age.这些段落足以说明理论与实践教会在教父时代。
(3) Early Middle Ages （ 3 ）中世纪初
After the great Trinitarian and Christological controversies had been decided, and the doctrine of Divine grace had been defined, the Church was able to devote attention to questions regarding the sacraments, the means of grace.经过伟大的三位一体和基督论的争论已经决定，并学说神的恩典已经界定，教会能够注意有关的问题圣礼，是手段的恩典。 At the same time, the sacramentaries were being drawn up, fixing the various rites in use.在同一时间内， sacramentaries正在制定出台，确定的各项仪轨投入使用。 With precision of practice came greater precision and completeness of doctrine.与精密的实践来更加精确和完整的学说。 "Chrisma", says St. Isidore of Seville, "is in Latin, called 'unctio' and from it Christ receives His name, and man is sanctified after the laver [lavacrum]; for as in baptism remission of sins is given, so by anointing [unctio] the sanctification of the Spirit is conferred. The imposition of hands takes place in order that the Holy Spirit, being called by the blessing, may be invited [per benedictionem advocatus invitetur Spiritus Sanctus]; for after the bodies have been cleansed and blessed, then does the Paraclete willingly come down from the Father" (Etym., VI, c.xix in PL, LXXXII, col. 256). " chrisma "说，圣伊西多尔的塞维利亚， "是在拉丁美洲，所谓' unctio ' ，并从基督得到他的名字，而人是神圣化后，紫菜[ lavacrum ] ;如同洗礼减免的罪孽是由于，所以由anointing [ unctio ]成圣的精神，是赋予。强加手中发生，以圣灵，被称为是由福，可邀请[每benedictionem advocatus invitetur spiritus sanctus 〕 ;离职后的尸体已清洗和有福了，那么请问paraclete心甘情愿地来，从爸爸" （ etym. ，六， c.xix在特等， lxxxii ，中校256 ） 。
The great Anglo-Saxon lights of the early Middle Ages are equally explicit.伟大的盎格鲁-撒克逊灯的中世纪早期，也同样明确。 "The confirmation of the newly baptized", says Lingard (Anglo-Saxon Church, I, p. 296), "was made an important part of the bishop's duty. We repeatedly read of journeys undertaken by St. Cuthbert chiefly with this object . . . . Children were brought to him for confirmation from the secluded parts of the country; and he ministered to those who had been recently born again in Christ the grace of the Holy Spirit by the imposition of hands, 'placing his hand on the head of each, and anointing them with the chrism which he had blessed (manum imponens super caput singulorum, liniens unctione consecratâ quam benedixerat; Beda, "Vita Cuth.", c. xxix, xxxii in PL, XCIV, Oper. Min., p. 277)." "证实了这一新的洗礼" ，说lingard （盎格鲁-撒克逊人教堂，我，第296页） " ，作出的重要组成部分，新辅理主教的职责，我们反复阅读的行程，是由圣，止于主要是与此对象。 … … 。儿童被带向他确认，从僻静该国部分地区，以及带着小向那些已经出生的，最近又在基督的恩典圣灵所施加的手， '把他的手在头上每次， anointing他们与chrism他有福（ manum imponens超级头singulorum ， liniens unctione consecratâ怎么benedixerat ;贝达， "履历表cuth " ，长二十九，三十二，在特等， xciv ，作业分钟，磷277 ） " 。
Alcuin also in his letter to Odwin describes how the neophyte, after the reception of baptism and the Eucharist, prepares to receive the Holy Spirit by the imposition of hands.阿尔昆也是在他的信中，以odwin描述了怎样的妻子，酒会后的洗礼和圣体圣事，准备接受圣灵所施加的手中。 "Last of all by the imposition of the hands by the chief priest [summo sacerdote] he receives the Spirit of the seven-fold grace to be strengthened by the Holy Spirit to fight against others" (De bapt. cæremon. in PL, CI, col. 614). "过去的一切所强加的手中，由行政神父[ summo sacerdote ]他得到精神上来，把七倍恩典得到加强，圣灵以对抗其他" （德bapt 。 cæremon 。特等，词，中校614 ） 。
It will be observed that in all these passages imposition of hands is mentioned; St. Isidore and St. Bede mention anointing also.它会观察到，在所有这些通道施加手中提到，圣伊西多尔和圣贝代提anointing也。 These may be taken as typical examples; the best authorities of this age combine the two ceremonies.在这方面可能会采取的是典型的例子;最好当局的这个时代结合起来，两国的仪式。 As to the form of words used the greatest variety prevailed.至于以何种形式的用字最多种类占了上风。 The words accompanying the imposition of hands were generally a prayer calling upon God to send down the Holy Ghost and confer upon the neophytes the seven gifts.话陪同强加双手被普遍祈祷，呼吁上帝派下来圣灵授予neophytes七个礼物。 In the Gregorian Sacramentary no words at all are assigned to the anointing; but it is clear that the anointing must be taken in connection with the words belonging to the imposition of hands.在阳历sacramentary没有的话，大家都分配到anointing ，但它显然是因为该anointing必须采取结合的话，属于强加之手。 Where special words are assigned they sometimes resemble the Greek formulary (signum Christi in vitam æternam, etc.), or are indicative, like the present formula (signo, consigno, confirmo), or imperative (accipe signum, etc.), or deprecatory (confirmet vos Pater et Filius et Spiritus Sanctus, etc.).哪里特别换句话说指派他们有时类似于希腊处方（ Signum的基督教在维生素æternam等） ，或者是指示性的，像目前的一级方程式（ signo ， consigno ， confirmo ） ，或势在必行（ accipe Signum的等） ，或贬低（ confirmet你父亲等filius等spiritus sanctus等） 。 St. Isidore is clearly in favor of a prayer: "We can receive the Holy Ghost, but we cannot give Him: that He may be given, we call upon God" (De Off. Eccl., II, c. xxvi in PL, LXXXIII, col. 823).圣伊西多尔显然是在讨好的祈祷： "我们不能接受圣灵，但我们不能给他：他有可能考虑，我们呼吁以神之名" （德起飞。 eccl 。第一，二，三26 ，在临时立法会， lxxxiii ，中校823 ） 。
In contrast with this diversity as to the form there is complete agreement that the sole minister is a bishop.相比之下，与这种多样性，以形式存在，是完全一致的说，唯一的部长，是一位主教。 Of course this refers only to the Western Church.当然这是指只对西方教会。 The writers appeal to the Acts of the Apostles (eg St. Isidore, "De Off. Eccl.", II, c. xxvi; St. Bede, "In Act. Apost." in PL, XCII, col. 961; "Vit. Cuth.", c. xxix); but they do not examine the reason why the power is reserved to the bishops, nor do they discuss the question of the time and mode of the institution of the sacrament.作家呼吁有关行为的使徒（如圣伊西多尔， "德起飞。 eccl "第一，二，三26 ，圣贝代" ，在行为。 apost "特等， xcii ，中校961 " ;维生素。 cuth " ，长二十九） ，但他们并没有审查的原因，权力是保留给主教，也没有讨论这个问题的时间和方式，是该机构的圣餐。
(4) Scholastic Theology （ 4 ）学术神学
The teaching of the Schoolmen shows a marked advance upon that of the early Middle Ages.教学的schoolmen表明，上一个大台阶后，即中世纪早期。 The decision as to the number of the sacraments involved the clear distinction of confirmation from baptism; and at the same time the more exact definition of what constitutes a sacrament led to the discussion of the institution of confirmation, its matter and form, minister, and effects, especially the character impressed.决定，至于有多少圣礼涉及明确区分确认的洗礼，以及在同一时间内更确切的定义是什么构成了圣餐主导，以讨论该机构的确认，无论其内容和形式大臣，的影响，特别是性格留下深刻的印象。
We can follow the development through the labors of Lanfranc, Archbishop of Canterbury, St. Anselm his successor, Abelard, Hugh of St. Victor, Peter Lombard (Sent., IV, dist. vii); then branching out into the two distinct schools of Dominicans (Albertus Magnus and St. Thomas) and Franciscans (Alexander of Hales, St. Bonaventure, and Duns Scotus).我们可以遵循的发展，通过劳动力朗弗朗，坎特伯雷大主教，圣anselm他的继任者，阿贝拉尔，休圣维克多，彼得伦巴第（ sent. ，四区七） ，然后扩展到了两种截然不同的学校的多米尼加人（ ： Albertus马格纳斯和圣托马斯）济（亚历山大的hales ，圣文德，并duns scotus ） 。 As we shall see, the clearness with which the various questions were set forth by no means produced unanimity; rather it served to bring out the uncertainty with regard to them all.我们将看到，在晴空与其中各种问题，分别提出了绝对不是一致，而是它带出的不确定性，对于他们所有人。 The writers start from the fact that there was in the Church a ceremony of anointing with chrism accompanied with the words: "I sign thee with the sign of the cross", etc.; this ceremony was performed by a bishop only, and could not be repeated.作家开始从事实，即是在教会仪式的anointing与chrism伴同的话： "我跟你签署与招牌的十字架"等;这个仪式是由一位主教只，并不能重演。 When they came to examine the doctrine underlying this practice they all admitted that it was a sacrament, though in the earlier writers the word sacrament had not yet acquired a distinct technical meaning.当他们来审查学说背后的这种做法，他们都承认，这是一个圣餐，但在较早的作家一词圣餐尚未获得了一个独特的技术含义。 So strongly did they insist upon the principle Lex orandi, lex credendi, that they took for granted that the anointing must be the matter, and the words "I sign thee", etc., the form, and that no one but a bishop could be the valid minister.如此强烈，他们坚持原则，法orandi ，法credendi ，他们理所当然地认为该anointing必须此事，并一语： "我签署了你"等形式，没有人，但可以主教成为有效的部长。 But when they came to justify this doctrine by the authority of Scripture they encountered the difficulty that no mention is made there either of the anointing or of the words; indeed nothing is said of the institution of the sacrament at all.但是，当他们来证明这一学说的权威经文中，他们遇到了困难，没有提到的是，有任何一方的anointing或文字;确实没有什么表示，该机构的圣事都没有。 What could be the meaning of this silence?有什么可以的意思，这种沉默？ How could it be explained?怎么可能不这样解释吗？
(a) The institution of the sacrament （一）机构的圣餐
Regarding the institution there were three opinions.对于机构有三种意见。 The Dominican School taught that Christ Himself was the immediate author of confirmation.多米尼加学校教导说基督本人被眼前的作者确认。 Earlier writers (eg Hugh of St. Victor, "De Sacram.", ii, and Peter Lombard, "Sent.", IV, dist. vii) held that it was instituted by the Holy Ghost through the instrumentality of the Apostles.较早的作家（如休圣维克多， "德sacram 。 " ，第二章和彼得伦巴第， "派" ，第四，区七）举行，这是由圣灵通过工具性的使徒。 The Franciscans also maintained that the Holy Ghost was the author, but that He acted either through the Apostles or through the Church after the death of the Apostles.方济会也认为，圣灵是作者，但他采取行动，要么通过使徒或透过教会去世后，使徒们。 St. Thomas says,圣托马斯说，
Concerning the institution of this sacrament, there are two opinions: some say that it was instituted neither by Christ nor by His Apostles, but later on in the course of time at a certain council [Meaux, 845; this was the opinion of Alexander of Hales, Summ., iv, q.关于该机构的这一圣餐，有两种意见：有人说，这是既不提起基督也不是他的门徒，但后来在执行过程中的时间，在某一个会[莫城高等法院， 845 ，这是民意的亚历山大的hales ， summ ，四，问： 9, m.], whereas others said that it was instituted by the Apostles. 9 ，米] ，而另一些说，这是由使徒们。 But this cannot be the case, because the institution of a sacrament belongs to the power of excellence which is proper to Christ alone.但是，这不能如此，是因为该机构的从楼上掉了，属于其电力英才这是正确的，以基督单。 And therefore we must hold that Christ instituted this sacrament, not by showing it [exhibendo] but by promising it, according to the text (John 16:7), "If I go not, the Paraclete will not come to you; but if I go, I will send Him to you."因此，我们必须认为基督提起这圣餐，而不是显示它[ exhibendo ] ，但它有前途，根据该文（约翰16时07分） ， "如果我没有， paraclete不会来找你，但如果我走到哪里，我会送他给你的" 。 And this because in this sacrament the fullness of the Holy Ghost is given, which was not to be given before Christ's resurrection and ascension, according to the text (John 7:39), "As yet the Spirit was not given, because Jesus was not yet glorified."这是因为在这个神圣的丰满的圣灵是给予，而不是为了获得前基督的复活和升天，根据该文（约翰7时39分） ， "但精神没有得到，因为耶稣尚未歌颂" 。 ((ST III:72:1). （ （圣三： 72:1 ） 。
It will be noticed that the Angelic Doctor hesitates a little about the direct institution by Christ (non exhibendo, sed promittendo).它将会察觉到天使的医生犹豫了一点直接事业单位由基督（非exhibendo文，而promittendo ） 。 In his earlier work (In Sent., IV, dist. vii, q. 1) he had said plainly that Christ had instituted the sacrament and had Himself administered it (Matthew 19).在他以前的工作（在发送，四，区七，问： 1 ）他说，这显然基督已经制定了圣体，并自己管理的，它（马太19 ） 。 In this opinion the saint was still under the influence of his master, Albert, who went so far as to hold that Christ had specified the chrism and the words, "I sign thee", etc. (In Sent., IV, dist. vii, a. 2).在这个意见中圣仍是影响下，他的师父，何俊仁，他们竟然以认为基督已指明chrism和换句话说， "我签署了你" ，等（在发送，四，区。七，甲2 ） 。
The opinion of Alexander of Hales, referred to by St. Thomas, was as follows: the Apostles conferred the Holy Ghost by mere imposition of hands; this rite, which was not properly a sacrament, was continued until the ninth century, when the Holy Ghost inspired the Fathers of the Council of Meaux in the choice of the matter and form, and endowed these with sacramental efficacy (Spiritu Sancto instigante et virtutem sanctificandi præstante).认为亚历山大的hales ，转介，由圣托马斯，结果如下：传道授圣灵仅仅强加手中，这成年礼的，因为这是不妥当从楼上掉了，一直持续到9世纪时，罗马教廷鬼激发了父亲的理事会莫城高等法院在选择这件事的形式出现，并赋予这些与圣效能（ spiritu sancto instigante等virtutem sanctificandi præstante ） 。 He was led to this extraordinary view (which he states as merely personal) by the fact that no mention is made in Holy Scripture either of the chrism or of the words; and as these were undoubtedly the matter and the form they could only have been introduced by Divine authority.他是导致这不平凡的观点（他国看作仅仅是个人的） ，事实上没有一个提到的是，在圣经中任何一方的chrism或字样，并且随着这些人，无疑是这件事的形式，但他们只能被引入神圣权威。
His disciple, St. Bonaventure, agreed in rejecting the institution by Christ or His Apostles, and in attributing it to the Holy Ghost; but he set back the time to the age of "the successors of the Apostles" (In Sent., IV, dist. vii, art. 1).他的大弟子，圣文德，同意在拒绝该机构由基督或他的门徒，并归因于它向圣灵，但他回来的时候到了这个年龄的"接班人的门徒" （在发送，四，区，第七章，第1条） 。 However, like his friendly rival St. Thomas, he also modified his view in a later work viloquium, p.然而，跟他的友好的对手圣托马斯，他还修改了他的意见，在以后的工作中viloquium页 vi.六。 c.长 4) where he says that Christ instituted all the sacraments, though in different ways; "some by hinting at them and initiating them [insinuando et initiando], as confirmation and extreme unction". 4 ）凡他说，基督提起所有圣礼，虽然以不同的方式" ，有些是由暗示，并开始采取它们[ insinuando等initiando ]后，确认和极端unction " 。 Scotus seems to have felt the weight of the authority of the Dominican opinion, for he does not express himself clearly in favor of the views of his own order. scotus似乎已感受到重量的权威多米尼加意见，因为他并没有表达自己的明确主张的意见，他自己的秩序。 He says that the rite was instituted by God (Jesus Christ? the Holy Ghost?); that it was instituted when Christ pronounced the words, "Receive ye the Holy Ghost", or on the day of Pentecost, but this may refer not to the rite but to the thing signified, viz.他说，那些成年礼，是由上帝（耶稣基督吗？圣灵？ ） ，它被提起时，基督宣告，换言之， "获得叶圣灵" ，或对五旬节，但这个可能是指不要礼乐，但以这件事标志着，即。 the gift of the Holy Ghost (In Sent., IV, dist. vii, q. 1; dist. ii, q. 1).礼品的圣灵（在发送，四，区七，问： 1 ，区二，问： 1 ） 。 The Fathers of the Council of Trent, as said above, did not expressly decide the question, but as they defined that all the sacraments were instituted by Christ, the Dominican teaching has prevailed.父亲安理会的遄达，说到这里，没有明确决定的问题，不过，由于他们所界定的所有圣礼宗是由基督，多米尼加教学占了上风。 We shall see, however, that this is capable of many different meanings.我们将看到，不过，这是有能力有很多不同的意义。
(b) The question of matter and form （二）问题的问题，并表
The question of the institution of the sacrament is intimately bound up with the determination of the matter and form.问题是该机构的圣餐是密切相连与厘定此事，并表。 All agreed that these consisted of the anointing (including the act of placing the hand upon the candidate) and the words, "I sign thee", or "I confirm thee", etc. Were this action and these words of Divine, or of Apostolic, or of merely ecclesiastical origin?所有人都同意，这些构成了anointing （包括该法的配售手后，候选人）和换句话说， "我签署了你" ，或"我可以证实，祢"等，都是这一行动与这些话是神圣的，或使徒，或只是教会出身？ St. Albertus held that both were ordained by Christ Himself; others that they were the work of the Church; but the common opinion was that they were of Apostolic origin.圣： Albertus认为，两地均受戒由基督自己，别人说，他们的工作，教会，但共同的观点是他们的使徒的起源。 St. Thomas was of opinion that the Apostles actually made use of chrism and the words, Consigno te, etc., and that they did so by Christ's command.圣托马斯被认为使徒其实利用chrism和换句话说， consigno碲等，并表示，他们这样做，是由基督的指挥。 The silence of Scripture need not surprise us, he says, "for the Apostles observed many things in the administration of the sacraments which are not handed down by the Scriptures" (ST III:72:3).沉默的经文不必使我们感到惊讶，他说， "为使徒观察到许多事情，在政府的圣礼，这是不是传世由经文" （圣三： 72:3 ） 。
(c) The reservation of the rite to the bishops （三）保留的成年礼，以主教
In proof of the reservation of the rite to bishops the Schoolmen appeal to the example of Acts 8; and they go on to explain that as the sacrament is a sort of completion of baptism it is fitting that it should be conferred by "one who has the highest power [summam potestatem] in the Church" (St. Thomas, III:72:11).在证据保留的成年礼，以主教的schoolmen呼吁为例行为8条;他们去上解释说，由于圣餐是一种完成的洗礼，这是恰当的，它必须由有"一人最高权力[ summam potestatem ]在教会" （圣托马斯，三： 72:11 ） 。 They were aware, however, that in the primitive Church simple priests sometimes administered the sacrament.他们所知道的，但是，在原始简单的教会牧师，有时经管圣餐。 This they accounted for by the fewness of bishops, and they recognized that the validity of such administration (unlike the case of Holy orders) is a mere matter of ecclesiastical jurisdiction.这占所fewness主教，他们承认的有效性，如政府（不像案件圣地命令）是一个单纯的问题，教会管辖权。 "The pope holds the fullness of power in the Church, whence he can confer upon certain of the inferior orders things which belong to the higher orders . . . . And out of the fullness of this power the blessed pope Gregory granted that simple priests conferred this sacrament" (St. Thomas, III:72:11). "教皇拥有丰满的权力在教会里，何时他能赋予一定的劣势订单的事情，是属于较高的命令… … 。进出该丰满这项权力的庇佑罗马教皇格雷戈里理所当然地认为简单授予司铎这圣餐" （圣托马斯，三： 72:11 ） 。
(5) The Council of Trent （ 5 ）理事会的遄
The Council of Trent did not decide the questions discussed by the Schoolmen.安理会的遄没有决定讨论的问题，由schoolmen 。 But the definition that "all the sacraments were instituted by Christ" (Sess. VII, can. i), excluded the opinion that the Holy Ghost was the author of confirmation.但定义： "所有的圣礼宗是由基督" （ sess.七，可我） ，排除认为圣灵是作者的确认。 Still, nothing was said about the mode of institution--whether immediate or mediate, generic or specific.然而，什么也没有说，关于模式的机构-无论是直接或调解，一般或特定的。 The post-Tridintine theologians have almost unanimously taught that Christ Himself was the immediate author of all the sacraments, and so of confirmation (cf. De Lugo, "De Sacram. in Gen.", disp. vii, sect. 1; Tournély, "De Sacram. in Gen.", q. v, a. 1).后tridintine神学家几乎一致教导说基督自己的切身作者所有圣礼，因此予以确认（参见德卢戈， "德sacram在将军" ，分散，第七章，第1节; tournély ， "德sacram在将军" ，问五答： 1 ） 。 "But the historical studies of the seventeenth century obliged authors to restrict the action of Christ in the institution of the sacraments to the determination of the spiritual effect, leaving the choice of the rite to the Apostles and the Church." " ，但历史学研究的17世纪，有责任作者，以限制行动基督教机构的圣礼，以确定其精神的影响，留下选择的成年礼，以使徒和教会" 。 (Pourrat, La théologie sacramentaire, p. 313.) That is to say, in the case of confirmation, Christ bestowed upon the Apostles th