II. Explanation of the Definition

8. It is plain here what the matter of this sacrament is (but because a distinction about the matter could be drawn just as was drawn in the case of the matter of baptism, in distinction 3 [nn.99-104]), that the proximate matter (namely the visible thing which is concurrent in the foundation) is the anointing in the shape of a cross done on the forehead with sanctified chrism; but the remote matter is the chrism composed of olive oil and balsam and specially sanctified by the bishop, or by someone else to whom such sanctification will be able to be committed.

9. The form is of this sort: “I sign or seal you with the sign of the cross and I confirm you with the chrism of salvation or sanctification in the name of the Father and of the Son and of the Holy Spirit. Amen.”

10. The receiver is man a wayfarer in some way consenting, which is to be understood just as it was about baptism, as is plain in distinction 4 [nn.63-82]. But this receiver is only a receiver as to a determinate part, for which reason ‘on the forehead’ is added [n.7].

11. Now the minister is the bishop or someone else to whom it will be able to be committed;     therefore is it said in general ‘by a suitable minister’. On the part of the minister is required simultaneity in doing both acts, namely the act of anointing and of speaking the form, and due intention - all which things must be understood in the way expounded of the minister in baptism, in distinction 6 [nn.26-153].

12. The words that are added ‘efficaciously signifying etc     .’ state that which is formal in this sacrament.

13. And what is added at the end, ‘the interior anointing [sc. of the soul]’, signifies what is correlative in the relation that is formal in this sacrament.