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Confirmation |
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Baptism, Confirmation, and the Eucharist comprise the sacraments of Christian initiation. By the sacrament of Confirmation, Vatican Council II says, the baptized are “more perfectly bound to the Church” and receive the “special strength of the Holy Spirit.” In consequence, “they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed” (Dogmatic Constitution on the Church, Lumen Gentium, 11). By virtue of this sacrament, the baptized “continue on the path of Christian initiation” (Canon 879). In fact, the Church teaches that “Confirmation is necessary for the completion of baptismal grace [cf. Roman Ritual, Rite of Confirmation (OC), Introduction 1]” (CCC 1285). Unlike Baptism, however, Confirmation is not an indispensable means of attaining salvation. It is necessary insofar as it leads to the perfection of salvation. The fact that Christ himself instituted Confirmation demonstrates the importance of its reception. The Code of Canon Law emphasizes the obligation of both the recipient and those charged with ensuring its reception. “The faithful are obliged to receive this sacrament at the appropriate time; their parents and shepherds of souls, especially pastors, are to see to it that the faithful are properly instructed to receive it and approach the sacrament at the appropriate time” (Canon 890). Theologians have taught the possibility of “Confirmation of desire.” In true necessity, the grace of this sacrament may be received through the desire for Confirmation, just as in the case of Baptism. According to St. Thomas Aquinas, Baptism of desire necessarily must – at least conceptually – precede Confirmation of desire, given that the grace of Confirmation presupposes the grace of Baptism. Biblical and Historical Background • In his Apologia Confessionis, the Lutheran theologian Philipp Melanchthon (1497-1560) asserted that Confirmation was established by the Church Fathers, not God, and is therefore unnecessary. Against the Reformers, the Council of Trent (1545-1563) declared that Confirmation is a true and proper sacrament whose roots are biblical. Pope St. Pius X (1835-1914) taught, contrary to the Modernists, that Baptism and Confirmation were two distinct sacraments in the early Church. There is significant indirect scriptural proof for the institution of Confirmation by Jesus. Prophets of the Old Testament had declared that the Messiah would be invested with the Spirit of the Lord for the carrying out of his mission. Such Old Covenant messengers as Joel (3:1-2), Isaiah (11:2, 44:3-35, 61:1), and Ezekiel (36:25-27, 39:29) testified that one of the characteristics of the Messianic era would be the outpouring of the Holy Spirit over the whole of mankind. The Catechism of the Catholic Church stresses the intimate connection between Christ and the Spirit of God. “The descent of the Holy Spirit on Jesus at his baptism by John was the sign that this was he who was to come, the Messiah, the Son of God. He was conceived of the Holy Spirit; his whole life and his whole mission are carried out in total communion with the Holy Spirit whom the Father gives him ‘without measure’ [Jn 3:34]” (CCC 1286). Christ foretold the coming of the Holy Spirit and promised the Paraclete to the Apostles (Lk 12:12, 24:49; Jn 3:5-8, 14:16ff., 14:26, 16:7-15; Acts 1:5, 8) and to all the faithful (Jn 7:37-39). The Messiah shared the Advocate on Easter Sunday and later on Pentecost Sunday (Jn 20:22; Acts 2:1-4). “Filled with the Holy Spirit the apostles began to proclaim ‘the mighty works of God,’ and Peter declared this outpouring of the Spirit to be the sign of the messianic age. Those who believed in the apostolic preaching and were baptized received the gift of the Holy Spirit in their turn” (CCC 1287). The Apostles, through the imposition of hands, gave the gift of the Holy Spirit to the recently baptized (cf. Acts 2:38, 8:14ff.) in order to complete the grace of Baptism. St. Paul, too, communicated the Spirit through the laying on of hands to about a dozen men in Ephesus (cf. Acts 19:6). Pope Paul VI noted the inseparable link between Baptism and Confirmation and the Church’s early acknowledgment of both as being crucial to Christian instruction. “For this reason in the Letter to the Hebrews the doctrine concerning the Baptism and laying on of hands is listed among the first elements of Christian instruction. The imposition of hands is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church” (apostolic constitution Divinae Consortium Naturae [1971]). An anointing with perfumed oil (i.e., chrism) was added to the laying on of hands by the early Church. “This anointing highlights the name ‘Christian,’ which means ‘anointed’ and derives from that of Christ himself whom God ‘anointed with the Holy Spirit’ [Acts 10:38]” (CCC 1289). Manner of Administration, Effects • Two traditions have developed concerning the sacrament of Confirmation. In the East, Baptism and Confirmation were kept united, as is so even today. Hence, Chrismation is performed with the anointing with myron by the priest at the time of Baptism. In the West, however, the two sacraments were separated in time as a practical matter so that the bishop could be the celebrant of Confirmation. (Until the thirteenth century, infants were routinely confirmed in the Latin Church.) The Catechism of the Catholic Church concludes that both practices are meaningful and beneficial. On the one hand, the practice in the East “gives greater emphasis to the unity of Christian initiation.” On the other hand, the practice in the West “more clearly expresses the communion of the new Christian with the bishop as guarantor and servant of the unity, catholicity and apostolicity of his Church,” thereby calling attention to the Church’s apostolic origins (CCC 1292).
Several Fathers of the Church attest that Confirmation was separate from Baptism in the primitive Church. The testimony from Church Tradition is substantial. Tertullian (c. 160-c. 222), St. Hippolytus of Rome (c. 170-c. 236), St. Cyprian (died 258), and St. Ambrose (c. 339-397), among others, wrote about the rites and inherent meaning of the sacrament. “The sacrament of confirmation is conferred through the anointing with chrism on the forehead, which is done by the imposition of the hand, and through the words prescribed in the approved liturgical books” (Canon 880.1). Theologians have held various views as to the essential matter of the sacrament. Some (e.g., Peter Aureoli) held that the imposition of the hands is the essential matter, while others (e.g., St. Robert Bellarmine) maintained that the anointing with chrism alone is the essential matter. The practice of the Church is clear: Both the anointing and the imposition are considered the matter for the sacrament. The actions of anointing have a secure basis in Sacred Scripture. In the ancient world, oil was a common remedy and restorative, and sacramental anointings possess profound, rich meanings. In the early Church, prebaptismal anointing with the oil of catechumens was a sign of purification and strengthening; again, the Anointing of the Sick signifies comforting and healing. The anointings with chrism in Confirmation and ordination refer to consecration (CCC 1294). The sacred chrism used in the sacrament of Confirmation must be consecrated by a bishop, even if the sacrament is administered by a priest (Canon 880.2). During the Chrism Mass of Holy Thursday (which may be anticipated at the discretion of the bishop), the bishop consecrates the chrism for his diocese. The consecration in some Eastern Churches is reserved to the patriarch. Confirmation, like Baptism and Holy Orders, impresses an indelible character, or mark – the seal of the Holy Spirit – upon the recipients’ souls, ensuring that they “share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off ‘the aroma of Christ’ [2 Cor 2:15]” (CCC 1294). This indelible character “marks our total belonging to Christ, our enrollment in his service for ever, as well as the promise of divine protection in the great eschatological trial” (CCC 1296). Ordinarily, the administration of Confirmation is to occur in a church and during Mass, although “for a just and reasonable cause” the sacrament may be celebrated outside Mass and in some other suitable location (Canon 881). The Confirmation Rite in the Latin Church begins after the Liturgy of the Word, with the confirmands renewing their baptismal promises and professing the faith of the Church. Then, the bishop extends his hands over those to be confirmed, a gesture that from apostolic times has signified the gift of the Holy Spirit. He also chants or recites a prayer for the Spirit’s coming. The essential words (form) of the sacrament of Confirmation in the Latin Rite are: “Be sealed with the Gift of the Holy Spirit.” These words are uttered by the minister as he anoints the recipient’s forehead with the sacred chrism. The recipient responds: “Amen.” In the Eastern Churches, following a prayer invoking the Spirit, the forehead, eyes, nose, ears, lips, breast, back, hands, and feet are anointed. The anointings are accompanied by this formula: “The seal of the gift that is the Holy Spirit.” The conclusion of the Confirmation Rite is marked by the sign of peace. The chief effect of Confirmation is the fullness of the outpouring of the Holy Spirit. Sanctifying grace is therefore increased in the recipient. Furthermore, by virtue of this sacrament he or she has access to all actual graces needed to achieve its purpose of Confirmation. The Catechism says: “Confirmation brings an increase and deepening of baptismal grace: it roots us more in the divine filiation which makes us cry, ‘Abba! Father!’ [Rom 8:15]; it unites us more firmly to Christ; it increases the gifts of the Holy Spirit in us; it renders our bond with the Church more perfect; it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross” (CCC 1303). Because Confirmation is one of the sacraments that imparts an indelible character (as Baptism and Holy Orders also do), it cannot be repeated. This character is understood to perfect the common priesthood of the faithful received in Baptism, so that, as St. Thomas Aquinas says, he or she “receives the power to profess faith in Christ publicly and as it were officially” (quasi ex officio). “All baptized persons who have not been confirmed and only they are capable of receiving confirmation” (Canon 889.1). Baptism is entirely valid and effective even in the case of those who do not receive Confirmation and the Holy Eucharist, yet in these circumstances the sacramental process of Christian initiation remains incomplete (cf. CCC 1206). The Latin Church considers the appropriate age of Confirmation to be the age of discretion – that is, around seven years – “unless the conference of bishops determines another age or there is danger of death or in the judgment of the minister a grave cause urges otherwise” (Canon 891). The bishops of the United States have determined that the appropriate age for Confirmation is from seven to eighteen years. The one to receive Confirmation must be in the state of grace and be suitably catechized. Preparation for the sacrament should be directed to more intimate union with Christ and a heightened awareness of the action, gifts, and promptings of the Holy Spirit so that those confirmed will be better able to accept and carry out the apostolic responsibilities of Christians (cf. CCC 1309). The parishes of confirmands ought to be involved in this preparation. Before being confirmed, too, individuals should receive the sacrament of Penance and devote themselves to prayer. “As far as possible a sponsor for the one to be confirmed should be present; it is for the sponsor to see that the confirmed person acts as a true witness to Christ and faithfully fulfills the obligations connected with this sacrament” (Canon 892). The Code of Canon Law mentions several requirements for the Confirmation sponsor, which are the same as those for sponsors at Baptism (cf. Canons 874, 893). It is “desirable” that the baptismal sponsor also be the sponsor at Confirmation (Canon 893.2). Minister of the Sacrament • The bishop is the primary minister of this sacrament, but two different practices have developed in this matter. In the West, the ordinary minister of Confirmation is the bishop, even though for grave reasons he may give the faculty to administer the sacrament to priests (Canon 882). The appropriateness of the bishop as minister of Confirmation resides in the fact that bishops are successors of the Apostles, and Confirmation has the effect of joining its recipients more closely to the Church and to her apostolic origins and mission of witnessing to Christ. In the East, however, the priest who baptizes also ordinarily confirms as part of the same celebration. Still, he uses sacred chrism consecrated by the patriarch or bishop, thereby reaffirming the Church’s apostolic unity. The Code of Canon Law for the Western Church and the Code of Canons of the Eastern Churches both contain specific legislation concerning the administration of the sacrament of Confirmation. Note, though, that the Church desires that any priest administer Confirmation to a baptized person, not previously confirmed, who is in danger of death; this is true even in the case of the very youngest children (cf. CCC 1314).
See: Baptism; Confirmation, Age of; Holy Spirit; Sacrament; Sacraments of Initiation. Suggested Readings: CCC 1242, 1285-1321. Code of Canon Law, 879, 896. L. Ott, Fundamentals of Catholic Dogma, pp. 361-370. D. Wuerl, R. Lawler, O.F.M. Cap., T. Lawler, eds., The Teaching of Christ: A Catholic Catechism for Adults. Charles M. Mangan |
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