William of Champeaux (1070-1121) began a semi-monastic canons regular school at the Abbey of St. Victor, just outside Paris. He had been a pupil of Anselm of Laon, ordained Bernard of Clairvaux, and had many arguments with Abelard, before he became the Bishop of Chalons en-Champagne (1113-1121). Hugh of St. Victor (1085-1141), who contributed a very important sacramental theology compendium, was the most illustrious member of this mystical school. For nearly twenty years, he was the leading light because of his theological, exegetical, and spiritual writings from the great Abbey of St. Victor. The Summa Sententiarum, which has been falsely attributed to Hugh of St. Victor, has a section on Confirmation that is nothing other than a series of quotations from Pseudo-Melchiades and Rabanus Maurus. Hugh of St. Victor's Liber de Sacramentis did not go into the struggle concept of Faustus, but relied on an explanation of the actions of anointing and the imposition of the hands. He had a clear description of the liturgical action, since he used all the terms for Confirmation (De Sacramento confirmationis, id est impositionis manuum), imposition of hands, anointed with chrism, and sealed on the forehead (qua Christianus unctione chrismatis per impositionem manum in fronte signatur). He indicated that "Confirmation" was a more colloquial term (manus impositio quae usitato nomine confirmatio vocatur), than the episcopal laying on of the hand. Only bishops could administer this Confirmation, since they were the successors of the apostles, who alone can give the Holy Spirit. Very clearly, he held to the patristic doctrine of Baptism for the remission of sins, and Confirmation for the bestowal of the Holy Spirit. It was not enough to rise from the fall (Baptism), one must have the strength to stand (Confirmation). Hugh held that these two sacraments should not be separated since they work together in bringing about salvation. Hugh added the canonical prescriptions that there should not be any repetition of Confirmation. He also indicated the necessity for fasting. This Confirmation should be received at a mature age, with only two fitting days for the reception of this sacrament, Easter, and Pentecost. Finally, Hugh explained why the chrism should remain seven days on the head of the newly confirmed, to let each of the seven gifts of the Holy Spirit have a day to come within the person. His whole presentation was definitely more patristic in tone, and based on the liturgical rites more than any of his contemporaries, because there is no mention of any struggle or battle. Should Confirmation be given at a mature age?
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