In these cases there was no need for
either the matter or the form of this sacrament. On the other hand,
sometimes they bestowed this sacrament as ministers of the
sacraments. And then, they used both matter and form according to
Christ's command. For the apostles, in conferring the sacraments,
observed many things which are not handed down in those Scriptures
that are in general use. Hence Dionysius says at the end of his
treatise on the Ecclesiastical Hierarchy (chap. vii): "It is not
allowed to explain in writing the prayers which are used in the
sacraments, and to publish their mystical meaning, or the power
which, coming from God, gives them their efficacy; we learn these
things by holy tradition without any display,"* i.e. secretly. [*The
passage quoted in the text of the Summa differs slightly from the
above, which is translated directly from the works of Dionysius.]
Hence the Apostle, speaking of the celebration of the Eucharist,
writes (1 Cor. 11:34): "The rest I will set in order, when I come."

Reply Obj. 2: Holiness is the cause of salvation. Therefore it comes
to the same whether we say "chrism of salvation" or "of
sanctification."

Reply Obj. 3: Baptism is the regeneration unto the spiritual life,
whereby man lives in himself. And therefore in the baptismal form
that action alone is expressed which refers to the man to be
sanctified. But this sacrament is ordained not only to the
sanctification of man in himself, but also to strengthen him in his
outward combat. Consequently not only is mention made of interior
sanctification, in the words, "I confirm thee with the chrism of
salvation": but furthermore man is signed outwardly, as it were with
the standard of the cross, unto the outward spiritual combat; and
this is signified by the words, "I sign thee with the sign of the
cross."

But in the very word "baptize," which signifies "to cleanse," we can
understand both the matter, which is the cleansing water, and the
effect, which is salvation. Whereas these are not understood by the
word "confirm"; and consequently they had to be expressed.

Again, it has been said above (Q. 66, A. 5, ad 1) that the pronoun
"I" is not necessary to the Baptismal form, because it is included in
the first person of the verb. It is, however, included in order to
express the intention. But this does not seem so necessary in
Confirmation, which is conferred only by a minister of excellence, as
we shall state later on (A. 11).