A. To the First Objection

17. To the first of these [n.14] it must be said that Christ did not tie his power to the sacraments [Lombard, Sent. IV d.4 ch.4 n.10]. And so he himself, whether on earth or existing in heaven after his ascension, was able to confirm the Apostles without such matter and such form. Also he was able to make dispensation for the Apostles in the primitive Church, and especially when there were some perceptible signs in the confirmation conferred by them, as commonly the descent of the Holy Spirit on the confirmed and the gift of tongues.

18. But however, when such miracles ceased, ministers had to keep this matter and this form. For the supposition is that it was instituted by God, though the time and manner of this institution is not read in Scripture, perhaps because the historiographers did not take Scripture up to that time. For they did not take it beyond the time of the Apostles, nor even up to several years before their death; for in the whole time of the Apostles the gift of tongues perhaps remained in the sacrament of confirmation.

19. Nor is it improbable that many things were handed on by the authority of the Church through the Apostles that are not read in Scripture, as Damascene says [Orthodox Faith ch.86], where, speaking of the adoration of images, he says, “Truly this tradition was handed on to us, how to adore the cross facing east, and many other things like these.”