Sacraments of Initiation
Part 3 The Rite for Adults and Children
Chapter i37 Confirmation
Preliminary Questions
How old were you when you were Confirmed? What do you remember most about the celebration? Were you confirmed before or after your First Holy Communion? Who was you sponsor at Confirmation? Why did you select this person? Did you choose a new "Confirmation Name? Why or why not?
Is Confirmation a sacrament? A separate sacrament? What is the relation between Baptism and Confirmation? What are the effects of Confirmation? At what age should it be celebrated? What is the proper order of the sacraments of initiation? How much preparation is necessary for Confirmation? Why? Who is the proper minister of Confirmation? Why? Is Confirmation necessary for salvation? Can Confirmation be repeated? Why or why not? What is necessary for valid Confirmation?
What is your understanding of Confirmation? What are the effects of the sacrament? How is the Holy Spirit received at Confirmation different from the Holy Spirit received at Baptism? At what age do you think a person should receive Confirmation? Is it better to receive First Holy Communion before receiving Confirmation?
Bibliography
The Rite of Confirmation. Any official edition; for example: The Rites of the Catholic Church, Volume I (Third edition). Collegeville: The Liturgical Press. A Pueblo Book, 1990. ISBN 0-916134-15-6, pp 469-515.
Kenan B. Osborne, O.F.M. The Christian Sacraments of Initiation: Baptism, Confirmation, Eucharist. New York: Paulist Press, 1987, pp 107-139.
Joseph Martos. Doors to the Sacred. Liguori, MO: Triumph Books, Expanded edition 1991, pp 179-202.
Code of Canon Law cc 866, 879-896. Commentary pp 625, 631-642.
Paul VI. "Divinae consortium naturae." Constitutio Apostolica. August 15, 1971.
Sacra Congregatio pro Cultu Divino. Ordo Confirmationis. August 22, 1971. A. Bugnini, secretary.
"The Rite of the Blessing of Oils. Rite of Consecrating the Chrism." The Rites pp 535-547.
Bernard Botte, "Confirmation" in From Silence to Participation, Washington, DC: The Pastoral Press, 1988.
Gerard Austin, O.P. Anointing with the Spirit: The Rite of Confirmation. The Use of Oil and Chrism. Volume III: Studies in the Reformed Rites of the Catholic Church. New York: Pueblo Publishing Company, 1985. Paper, $9.95. ISBN: 0-916134-70-9 [Austin’s book contains a very fine bibliography of works on confirmation. See pp 157-168.]
Gerard Austin, O.P. "The Confirmation Debate Continues," Catechumenate, January 1990, 7-13. ["Austin provides a helpful historical survey of the practice of confirmation in the West and discusses the problem of delaying confirmation and turning it into a Christian bar mitzvah. He believes we are making more out of (and requiring more for) confirmation than for baptism and Eucharist. His hunch is that more and more parishes will elect for confirmation on the occasion of first Eucharist." (Steve Jarrell Liturgy Forum May 1990)]
Aidan Kavanagh. Confirmation: Origins and Reform. New York: Pueblo Publishing Company, 1988. Paper, $12.95. ISBN: 0-916134-88-1
Daniel B. Stevick. Baptismal Moments; Baptismal Meanings, New Your: The Church Hymnal Corporation [800 Second Avenue, New York, NY 10017] 1987, especially p 56.
Paul Turner. The Meaning and Practice of Confirmation: Perspectives from a Sixteenth-Century Controversy. American University Studies, Series VII: Theology and Religion, Vol. 31. New York: Peter Lang. 1987.
Paul Turner. Sources of Confirmation from the Fathers through the Reformers. The Liturgical Press: Collegeville. This book presents an overview of the many significant texts from Hippolytus to Robert Bellarmine which gradually shaped the practice of confirmation in the Church. A brief introductory note is given for each text. The excerpts from primary sources offer an excellent perspective on the divergent theological understandings of confirmation in the Catholic Church and in the writings and practices of the reformers.
Paul Turner. Confirmation: The Baby in Solomon's Court. Paulist Press, New York. 1993.
John M. Huels. "Age for Confirmation," Disputed Questions in the Liturgy Today. Chicago: Liturgy Training Publications, 1988, pp 9-16.
Joan McKamey. Experience God's Spirit, Program Planner for the Catholic Update Video Confirmation Series Sealed with God's Spirit. Saint Anthony Messenger Press, Cincinnati, Ohio. 2001.
James A. Wilde (Editor). When Should We Confirm? Chicago: Liturgy Training Publications, 1989. $5.95. ISBN 0-930467-84-1.
Bernard J. Lee (Editor). Alternative Futures for Worship Volume 2, Baptism and Confirmation. Liturgical Press: Collegeville, 1987.
"Confirmation and Music" Pastoral Music. December-January 1981.
"Confirmation" Hosanna: A Journal of Pastoral Liturgy. 1:2.
Kenneth F. Smits, OFM Cap. "Confirmation Re-examined: An evolving Theology and Practice." Worship 48:1 (1974) pp 21-29. [This article reviews the leading works on the subject of Confirmation and is especially useful in that Smits lists and evaluates various catechetical publications which may be used in preparing a parish for the celebration of this sacrament. He begins by stating the criteria for his evaluation: "What are the criteria for such an assessment? . . . We must get to the roots of the problem: a critical analysis of the whole process of Christian initiation in the American culture of our times, a realistic approach to the problem of Christian community, and a serious exploration of the dimensions of Spirit activity in the church today. With this we lay the foundation: that confirmation is a ritual moment in the whole process of Christian initiation, that it is a sacrament of initiation into a people called church, and that it is centrally concerned with the Spirit activity of these people." (Smits. Op cit. p 21.) "Good ritual is always a recapitulation of what has gone before and what is to come. It is dense and compact, summing up a whole process." (Ibid. p 23.)
History
Pope St. Pius X (1835-1914) in 1905 encourages frequent Communion and in 1910 lowers the age for First Communion.
June 29, 1992 from CLSA Newsletter June 1992, p 4, "Visit to the Dicasteries of the Apostolic See" — When asked about what other nations do about the age for confirmation, the officials stated that Italy and France, for instance, have set ages at about 7 to 16 as the range for confirmation. If the American bishops proposed such a range, it would be approved. While no episcopal conference has requested confirmation at the time of baptism, one bishop was given permission to confirm a year before first Eucharist.
FROM THE 1964 RITUAL: CONFERRING THE SACRAMENT OF CONFIRMATION.. (Having dipped the tip of his right thumb in the chrism, he confirms the candidate, saying:) N., I sign you with the sign of the cross + (While he is saying this, his right hand is imposed on the head of the candidate, and with his thumb he makes the sign of the cross on the candidate’s forehead. He then continues:) and I confirm you with the Chrism of salvation. In the name of the Father,+ and of the Son,+ and of the Holy + Spirit. R.\ Amen.
Apostolic Constitution. The "matter" is the imposition of hand AND oil. A new "form". "Ordinary Minister" becomes "Original Minister."
For your imagination: consider these two scenarios:
Scenario one: (Fourth century Italy) The Church is expanding rapidly and there is a shortage of pastors. The Church tries several experiments (e.g. Chorbishops) and finally decides to authorize selected members of the parish council to preside at the Eucharist when the pastor is not there. This works well; the question then arises, what else might this presbyter (= elder / advisor to the pastor, parish council member) do? Receive new members? Ok, but let’s have him do it with oil previously blessed (consecrated) by the Pastor (Overseer, Bishop) and when the Pastor (Bishop) comes through the village he can confirm the initiation rites celebrated by the presbyter with a second anointing. After experiencing this for many years, people think of Baptism as two sacraments: one initiation sacrament only with water performed by the presbyter and another initiation sacrament done with water and oil by the Pastor (bishop).
Scenario two: (Twenty-second century Italy) The Church is expanding rapidly and there is a shortage of pastors (presbyters, priests). The Church tries several experiments (e.g. Sunday Celebrations in the Absence of a Priest) and finally decides to authorize selected members of the parish council to preside at the Eucharist when the pastor is not there. However the decision is made that they will only consecrate the wine at Mass and use hosts previously blessed (consecrated) by the Pastor. After experiencing this for many years, people think of the Eucharist as two sacraments: one eucharist sacrament only with wine and previously consecrated bread; and one sacrament with bread and wine consecrated by the Pastor (presbyter).
Second Vatican Council and Confirmation
SC 71. The rite of confirmation is to be revised and the intimate connection which this sacrament has with the whole of Christian initiation is to be more clearly set forth; for this reason it is fitting for candidates to renew their baptismal promises just before they are confirmed.
Confirmation may be given within the Mass when convenient; when it is given outside the Mass, the rite that is used should be introduced by a formula to be drawn up for this purpose.
LG 11. It is through the sacraments and the exercise of the virtues that the sacred nature and organic structure of the priestly community is brought into operation. Incorporated in the Church through baptism, the faithful are destined by the baptismal character for the worship of the Christian religion; reborn as sons of God they must confess before men the faith which they have received from God through the Church (4*). They are more perfectly bound to the Church by the sacrament of Confirmation, and the Holy Spirit endows them with special strength so that they are more strictly obliged to spread and defend the faith, both by word and by deed, as true witnesses of Christ (5*). Taking part in the eucharistic sacrifice, which is the fount and apex of the whole Christian life, they offer the Divine Victim to God, and offer themselves along with It.(6*) Thus both by reason of the offering and through Holy Communion all take part in this liturgical service, not indeed, all in the same way but each in that way which is proper to himself. Strengthened in Holy Communion by the Body of Christ, they then manifest in a concrete way that unity of the people of God which is suitably signified and wondrously brought about by this most august sacrament.
Those who approach the sacrament of Penance obtain pardon from the mercy of God for the offence committed against Him and are at the same time reconciled with the Church, which they have wounded by their sins, and which by charity, example, and prayer seeks their conversion. By the sacred anointing of the sick and the prayer of her priests the whole Church commends the sick to the suffering and glorified Lord, asking that He may lighten their suffering and save them;(106) she exhorts them, moreover, to contribute to the welfare of the whole people of God by associating themselves freely with the passion and death of Christ.(107) Those of the faithful who are consecrated by Holy Orders are appointed to feed the Church in Christ's name with the word and the grace of God. Finally, Christian spouses, in virtue of the sacrament of Matrimony, whereby they signify and partake of the mystery of that unity and fruitful love which exists between Christ and His Church,(108) help each other to attain to holiness in their married life and in the rearing and education of their children. By reason of their state and rank in life they have their own special gift among the people of God.(109) (7*) From the wedlock of Christians there comes the family, in which new citizens of human society are born, who by the grace of the Holy Spirit received in baptism are made children of God, thus perpetuating the people of God through the centuries. The family is, so to speak, the domestic church. In it parents should, by their word and example, be the first preachers of the faith to their children; they should encourage them in the vocation which is proper to each of them, fostering with special care vocation to a sacred state.
Fortified by so many and such powerful means of salvation, all the faithful, whatever their condition or state, are called by the Lord, each in his own way, to that perfect holiness whereby the Father Himself is perfect.
Matter
"Matter" of the Sacrament = anointing with oil together with THE IMPOSITION OF HAND
"Matter" of the Sacrament — Oil / olive oil or other plant oil
Chrism = oil and perfumes or other sweet smelling matter.
Oil in Scripture / Experience of Jesus / Early Church [look up "oil" in a Bible Concordance] / Your experience / anthropological / symbolic
Liturgical Oils
O C Oleum catechumenorum (Oil of the Catechumens)
S C Sacra chrisma (Sacred Chrism)
O I Oleum infirmorum (Oil of the Sick)
Note: S C is sometimes marked O S Oleum Sacrum (Holy Oil). Do not mistake O C to mean Oil of Chrism.
BRK = Thanksgiving over the oil. BRK gives meaning to the oil. Designates the oil. Sacrament = Worded sign
Blessing over the Oil of the Sick
(Bishop’s prayer during the Chrism Mass) Lord God, loving Father, you bring healing to the sick through your Son Jesus Christ. Hear us as we pray to you in faith, and send the Holy Spirit, our Helper and Friend, upon this oil which nature has provided to serve our needs. May your + blessing come upon all who are anointed with this oil, that they may be freed from pain and illness and made well again in body, mind, and soul. Father, may this oil be blessed for our use in the name of our Lord Jesus Christ. Amen.
(Priest’s prayer when the oil is blessed during the celebration of the Anointing of the Sick) God of all consolation, you chose and sent your Son to heal the world. Graciously listen to our prayer of faith: send the power of your Holy Spirit, the Consoler, into this precious oil, this soothing ointment, this rich gift, this fruit of the earth.
Bless this oil + and sanctify it for our use. Make this oil a remedy for all who are anointed with it; heal them in body, in soul, and in spirit, and deliver them from every affliction. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Blessing over the Oil of Catechumens
(Bishop’s prayer during the Chrism Mass) Lord God, protector of all who believe in you, bless + this oil and give wisdom and strength to all who are anointed with it in preparation for their baptism. Bring them to a deeper understanding of the gospel, help them to accept the challenge of Christian living, and lead them to the joy of new birth in the family of your Church. We ask this through Christ our Lord. Amen.
Consecration of the Chrism: Consecratory Prayer (A)
God our maker, source of all growth in holiness, accept the joyful thanks and praise we offer in the name of your Church.
In the beginning, at your command, the earth produced fruit-bearing trees. From the fruit of the olive tree you have provided us with oil for holy chrism. The prophet David sang of the life and joy that the oil would bring us in the sacraments of your love.
After the avenging flood, the dove returning to Noah with an olive branch announced your gift of peace. This was a sign of a greater gift to come. Now the waters of baptism wash away our sins and by the anointing with olive oil you make us radiant with your joy.
At your command, Aaron was washed with water, and your servant Moses, his brother, anointed him priest. This too foreshadowed greater things to come. After your Son, Jesus Christ our Lord, asked John for baptism in the waters of the Jordan, you sent the Spirit upon him in the form of a dove and by the witness of your own voice you declared him to be your only, well-beloved Son. In this you clearly fulfilled the prophecy of David, that Christ would be anointed with the oil of gladness beyond all others.
And so, Father, we ask you to bless + this oil you have created. Fill it with the power of your Holy Spirit through Christ your Son. It is from him that chrism takes its name and with chrism you have anointed for yourself priests and kings, prophets and martyrs.
Make this chrism a sign of life and salvation for those who are to be born again in the waters of baptism. Wash away the evil they have inherited from sinful Adam, and when they are anointed with this holy oil make them temples of your glory, radiant with the goodness of life, that has its source in you.
Through this sign of chrism grant them royal, priestly, and prophetic honor, and clothe them with incorruption. Let this be indeed the chrism of salvation for those who will be born again of water and the Holy Spirit. May they come to share eternal life in the glory of your kingdom. We ask this through Christ our Lord. Amen.
Consecratory Prayer (B)
Father, we thank you for the gifts you have given us in your love: we thank you for the life itself and for the sacraments that strengthen it and give it fuller meaning.
In the Old Covenant you gave your people a glimpse of the power of this holy oil and when the fullness of time had come you brought that mystery to perfection in the life of our lord Jesus Christ, your son.
By his suffering, dying, and rising to life he saved the human race. He sent your Spirit to fill the Church with every gift needed to complete your saving work.
From that time forward, through the sign of holy chrism, you dispense your life and love to the human family. By anointing them with the Spirit, you strengthen all who have been reborn in baptism. Through that anointing you transform them into the likeness of Christ your Son and give them a share in his royal, priestly, and prophetic work.
And so, Father, by the power of your love, make this mixture of oil and perfume a sign and source + of your blessing. Pour out the gifts of your Holy Spirit on our brothers and sisters who will be anointed with it. Let the splendor of holiness shine on the world from every place and thing signed with this oil.
Above all, Father, we pray that through this sign of your anointing you will grant increase to your Church until it reaches the eternal glory where you, Father, will be the all in all, together with Christ your Son, in the unity of the Holy Spirit, for ever and ever. Amen.
Form
N., accipe signaculum doni Spiritus Sancti.
[N., receive the seal of the Holy Spirit.]
Original ICEL: N., receive the seal of the Holy Spirit, the Gift of the
Father.
Present ICEL: N., be sealed with the Gift of the Holy Spirit.
N., reçois la marque de l’Esprit Saint
qui t’est donné.
N., receive the mark of the Holy Spirit which is given you.]
N., recibe por esta seZal el don
del Espiritu Sancto.
[N., receive by this sign the gift of the Holy Spirit.]
Present ICEL: N., be sealed with the Gift of the Holy Spirit.
A) "be sealed" is a passive imperative verb form (a rare form in English usage) ;
B) the seal is the Gift. The Gift is the Holy Spirit [not the gifts of the Holy Spirit] Greek: sphragis, seal, pledge. Hippolytus uses sphragis to mean the Spirit. God’s pledge to us is God’s Spirit, sphragis.
Structure and Elements
Every rite consists of structure and elements. Confirmation, of course, has the same structure as the Eucharist, which is the model of all of the sacraments.
1. Gathering. Recall Baptism
2. Story Telling
3. Sealing — Confirmation
3a. Prayer 7 fold gift
3b Imposition of Hand
3c Anointing + essential formula [N. be sealed with the Gift of the Holy Spirit]
4. Meal Sharing — Eucharist, the culmination and completion of Christian Initiation
5. Commissioning
Theological Considerations
1. "Sacramental questions often involve a practice seeking a theology. That is not necessarily unhealthy, as long as we critically evaluate the practice as it has developed and is developing. Because they are pastoral, sacraments continually change, in our practice and in our theological perception of them. History bears witness to this." (John H. McKenna, "Infant Baptism: Theological Reflections," Worship, May 1996 (70:3), p 210.)
2. Theology of the Sacrament — two strains: conjunction with baptism and reaffirmation after catechesis.
3. Two clusters of meaning (Stevick, Baptismal Moments, p 56.)
One rite is sacramental, a part of the Church’s faithful custody of the redemptive life. The other is catechetical, speaking of an individual’s responsibility and competence.
One is initiatory, an action derived from the liturgy of becoming a Christian. The other is within Christian life — an act of a baptized Christian at a certain stage of maturation.
One signifies the Holy Spirit and God’s action; the other expresses the renewal for oneself of promises made earlier on one’s behalf by others — obviously a human action.
One would probably be considered unrepeatable, for it is a separated bit of the baptismal ritual. The other, the renewal of the promises of one’s Baptism, is something that it is desirable to do and in fact is done repeatedly.
One came from the early church; the other from the late Middle Ages and the 16th century.
4. The question "What does it mean?" is not a question which we can answer with merely metaphysical or even biblical terms. This is a question of experience. It is a question for the experience which these symbols should contain, celebrate and promote. . . . the dominating master-symbol, the word "G-o-d." (Joseph M. Powers. "Confirmation: The Problem of Meaning," Worship 46:1 (1972) pp 22-29.)
5. The celebration of confirmation, as the words of the form tell us, has to do with the "gift of the Holy Spirit." In this reflection I would like to ask questions of meaning regarding each of the three elements of this celebration, the meaning of "spirit," the meaning of "the Holy Spirit," and the meaning of "gift of the Holy Spirit." (Ibid, p 24.)
In the theology and liturgy of Western Christianity, the active role of the Holy Spirit is underappreciated. Some of the problem, no doubt, is that, for those Christians whose Sacrament of Confirmation took place years after their baptism into the church, there is an inclination to regard the presence of the Holy Spirit as an "add-on," as not necessary to the life of God as experienced in Christian life. Yet the readings proclaimed in Advent alert believers to the role of the Holy Spirit in the incarnation of God in Jesus of Nazareth and in the life of the church today. ... The theological tradition is constant in teachings that – as the Holy Spirit worked in the incarnation of the Son, in the Son taking on flesh – so does the Holy Spirit work in the body of Christ of the church and its sacraments, knitting together sinful individuals and raising from them the sinless people of God. The community of faith wrought by the power of the Holy Spirit, as was the body of Jesus knit together in Mary’s womb two millennia ago.
I believe the point is this: Does speaking of Confirmation as the "Sacrament of the Holy Spirit" lead people to think that Confirmation is the ONLY "Sacrament of the Holy Spirit" and cause them to overlook the fact that it is only by the Holy Spirit received in Baptism that we become members of Christ’s Body, the Church; and it is only by the Holy Spirit, received at every Eucharist that enables us who "eat the one Bread to become Christ’s Body" – the principal petition at every Eucharist?
Martin Connell. "Eternity Today" (page 75)
The Minister of Confirmation
The question "Who is the minister of the Sacrament of Confirmation?" is not a simple as it may seem at first.
Many contemporary Catholics -- who see the adolescents in their parish each year being Confirmed by the Bishop of the diocese, and who have been formed by 1917 Code of Canon Law [the former code, which has been replaced by our current 1983 code] and the catechetical documents which followed from it, would simply answer "The Bishop is the ordinary minister of the Sacrament of Confirmation." In the 1917 Code the presbyter and the deacon are listed as ordinary ministers of Baptism and a lay person can be an extraordinary minister (e.g. when the un-baptized person is in danger of death). In the 1917 Code the bishop is listed as the ordinary minister of Confirmation and the presbyter can be an extraordinary minister (e.g. when the un-confirmed person is in danger of death). But this is a rather recent interpretation and as C. S. Lewis wrote, "The un-historical are, usually without knowing it, enslaved to a fairly recent past."
In order to answer the question in a larger liturgical and theological context, we must take account of the insights of the Liturgical Movement. The Liturgical Movement studied the history of ministry in the Church led the theologians of the Second Vatican Council to remind us that the bishop was the original minister of all the sacraments – the "overseer" [Greek: Episcopus] who managed and "oversaw" the total life of the community, including all its liturgical celebrations: Eucharist, Initiation, Anointing, etc.
In the light of this renewed vision of ministry and episcopal ministry the Council stated:
41. The bishop is to be considered as the high priest of his flock, from whom the life in Christ of his faithful is in some way derived and dependent.
Therefore all should hold in great esteem the liturgical life of the diocese centered around the bishop, especially in his cathedral church; they must be convinced that the pre-eminent manifestation of the Church consists in the full active participation of all God's holy people in these liturgical celebrations, especially in the same eucharist, in a single prayer, at one altar, at which there presides the bishop surrounded by his college of priests and by his ministers.
42. But because it is impossible for the bishop always and everywhere to preside over the whole flock in his Church, he cannot do other than establish lesser groupings of the faithful. Among these the parishes, set up locally under a pastor who takes the place of the bishop, are the most important: for in some manner they represent the visible Church constituted throughout the world.
And therefore the liturgical life of the parish and its relationship to the bishop must be fostered theoretically and practically among the faithful and clergy; efforts also must be made to encourage a sense of community within the parish, above all in the common celebration of the Sunday Mass. (Constitution on the Liturgy, 41-42.)
It is in this context that the Rite of Confirmation (August 22, 1971) in (Introduction, #7) states: "The original minister of confirmation is the bishop." (Confirmationis minister originarius est Episcopus.) This change from "ordinary minister" to "original minister" is, I believe, an example of one of those changes at the tip of the pistol which, while seemingly insignificant, is in reality, very significant, especially in its practical ramifications and consequences. This change opens the door to speaking of the priest, especially the Pastor, as being an “ordinary” minister of Confirmation (for example, as witnessed by an increasing number of Catholics during the Easter Vigil and in those dioceses where Confirmation is celebrated at First Communion).
I have absolutely no idea why the book I assigned as a text for this course The Rites translates "minister originarius" as "ordinary minister" rather than "original minister" (e.g. Introduction to the Rite of Confirmation, #7) when the official Latin text and the Pontifical for the Bishop (his official liturgical book) both translate "minister originarius" as "original minister"! (e.g. see The Rites, page 480, #7, second word) -- Perhaps this explains why no one has made a note of this important change in assigned essays.
However, the canon lawyers did not use this opening (for whatever reason) in the 1983 Code. The authors of the 1983 Code of Cannon Law (our current law) returned to the "minister ordinarius" language. Most probably because the code is not so much concerned with history as with law! Church Law (e.g. the Code of Canon Law) makes the distinction between ordinary ministers who have ordinary power and others who are extraordinary ministers. "Ordinary minister" has a specific meaning: the ordinary minister is the one who can validly and licitly celebrate the sacrament and, within the parameters of the law, delegate this authority to others. In the current Code of Cannon Law, cannons 882-888 treat the minister for Confirmation. Note that the law itself states that presbyters who are provided with this faculty in virtue of universal law can confirm validly (for example, when celebrating the rites of initiation at the Easter Vigil).
The earliest reference we know of which speaks of "Confirmation" as being "reserved" to the "Bishop" is the Epistola Innocentii Papae I ad Decentium Episcopum Eugubinum [Letter of Pope Innocent I to Decentius, Bishop of Gubbio], Cap. III, 6. Innocent was pope 402 to 417; the letter is dated 416.
"Concerning the consignation of infants, it is clear that this should not be done by any but the bishops [ab episcopo]. For presbyters, although they are priests [sacerdotes], have not attained the highest rank of the pontificate. The right of bishops alone to seal (sign) and to deliver the Spirit the Paraclete is proved not only by the custom of the Church, but also by that reading in the Acts of the Apostles [see Acts 8] which tells how Peter and John were directed to deliver the Holy Spirit to people who were already baptized. For it is permissible for presbyters, either in the absence of the bishop, or when they baptize in his presence to anoint the baptized with chrism, but only with such [chrism] as has been consecrated by the bishop; and even then they are not to sign the brow with that oil, for this is reserved to bishops alone when they deliver the Holy Spirit." (Pope Innocent I. Letter to Decentius, Bishop of Gubbio], Cap. III, 6. (Translation by Massey H. Shepherd, "Confirmation: The Early Church." Worship 46:1 (1972) pp 15-21.)
If you wish to speak today of the bishop as the “preferred” minister of Confirmation, do so in the historical / theological context where the bishop is the preferred minister of all of the sacraments: Baptism, Eucharist, etc. (See SC #41-42 quoted above).
We see that the "minister of initiation" has gone through a four stage development"
Stage One: the Church (the Assembly) is the Minister of Initiation and all the sacraments. The overseer (Episcopus) leads (oversees) the celebration.
Stage Two: Church expansion; daughter Churches; presbyters (elders) are authorized for Eucharist. Presbyters preside at water rite at initiation but not the consignation in the West -- which is reserved to the Bishop. The East authorizes the presbyter to preside at the entire initiation rite.
Stage Three: Only the Bishop is the "ordinary minister" of Confirmation in the West
Stage Four: Rite of Christian Initiation of Adults -- Pastors confirm
Note that in Introductions to each of the rites revised by the Second Vatican Council, the primary minister of every sacrament is the People of God. For example in the introduction to the Rite of Confirmation when speaking of "Offices and Ministries in the Celebration of Confirmation" the first one mentioned is not the bishop but the People of God (#3). This has important implications for us, I believe, especially under the iceberg regarding how we think about sacraments and the Church.
Confirmation by a Priest
After establishing that the bishop is the "original" Minister of the Sacrament of Confirmation, the ritual texts themselves go on to establish that the priest who is presiding at the celebration of the Rite of Christian Initiation of Adults has, by law, the faculty to celebrate the Sacrament of Confirmation with the person or persons being initiated [Baptized]. The Rite gives the same faculty to the priest who is receiving a baptized non-Catholic into Full Communion with the Catholic Church.
But what about the case of a person who was baptized Roman Catholic as an infant, but was never catechized or “brought up Catholic” and who now wishes to be an active Catholic and to be Confirmed and receive First Communion – does the priest have the faculty validly Confirm in this situation. RCIA Part 5 “The Reception of Baptized Christians into the Full Communion of the Catholic Church” states that:
481. It is the office of the Bishop to receive baptized Christians into the full communion of the Catholic Church. But a priest to whom the Bishop entrust the celebration of the rite has the faculty of confirming the candidate within the rite of reception, unless the person received has already been validly confirmed.
However this applies only for “a person born and baptized in a separated ecclesial Community” as stated in the opening paragraph:
473. This is the liturgical rite by which a person born and baptized in a separated ecclesial Community is received, according to the Latin rite, into the full communion of the Catholic Church. The rite is so arranged that no greater burden than necessary (see Acts 15:28) is required for the establishment of communion and unity.
I discussed this issue some years ago with Aidan Kavanagh and apparently this is simply a lacuna in the law. They "forgot" about this case and would have mentioned it in the “Rite for Reception of Baptized Persons into Full Communion with the Catholic Church” if they had thought of it. Consequently, to validly Confirm a Roman Catholic who was Baptized as an infant, but was never catechized or “brought up Catholic” and who now wishes to be an active Catholic and to be Confirmed, the priest needs faculties from the Bishop for the Confirmation to be valid. (Not everybody knows this.)
History of Ministry in the Church
The Christian Assembly
- elders and overseer
- elder, parish council, parish secretary
- bishop, presbyters, deacon
- specialized ministries
- clergy / laity gap
- monks become the model
- priests absorb all roles -- e.g. bishop’s vestments
- revolution of Vatican II - ministry from BAPTISM
Terminology
- Original
- Historical term
- Lex orandi
Ordinary - Legal term
- Right order
- Code of Canon Law
- Rights and duties
- 1917 Code: Ordinarius [ordinary]
- Rite: Originalis [original]
- 1983 Code: Ordinarius [ordinary] -- Deliberate going back? Keeping 1917 code without reading the Rite?
- Future: Originalis. RCIA: presbyter - Normative.
- Children: Bishop only confirms Children? Lex orandi legem credendi constituit.
- Adults who had been baptized Catholic, not left the Church, but who come to Faith only as Adults:
- Bishop with Children
- Bishop in the Cathedral [outside parish community]
- Pastor (priest) with indult at vigil or twice a year.
- Teachable moment. Implementation of General Principles.
- Visit can overshadow Sacrament.
History
Junipero Serra, priest 1713-1774, baptized over 6,000 and confirmed 5,000 (he was not a bishop).
The bishop visits the parish
Baptism, Confirmation, Eucharist in one rite with one minister. [The following is taken from the Canon Law Society of America’s The Code of Canon Law: A Text and Commentary. New York: Paulist Press. 1985. p 625.]
Canon 866—Unless a grave reason prevents it, an adult who is baptized is to be confirmed immediately after baptism and participate in the celebration of the Eucharist, also receiving Communion.
The canon repeats the norm of canon 753, §1 of the 1917 Code (which speaks of "grave and urgent reasons" which might excuse a person from completing sacramental initiation at once), but adds that confirmation as well as Communion are to be received immediately by the neophyte, that is, ordinarily as part of the single liturgical celebration. This addition is possible because the priest who baptizes an adult is now likewise empowered to celebrate the sacrament of confirmation, in accord with canon 883, 2̊.
An attempt to minimize the significance of the completion of initiation by substituting simple "just reason" as sufficient to delay confirmation and Eucharist was rejected by the plenary commission during the process of revising the canon. This is not to deny the possibility of separating the sacraments for serious reason, when the confirmation and Eucharistic Communion have to be delayed, (Ibid., 56: DOL 2383.) but rather to enforce the doctrine of canon 842, §2. The position of canonists that the norm of this canon is not a significant precept is no longer tenable. (Abbo-Hannan, Sacred Canons 1:755.)
The former exhortation in canon 753, §1 of the 1917 Code that the priest minister and those to be baptized should be fasting, although conformable to ancient tradition, has been suppressed. In relation to initiation at the Easter Vigil, however, the Conciliar constitution urges that the paschal fast of Good Friday be prolonged throughout Holy Saturday. (SC 110)
Pentecost
The following is an article "Pentecost: The Spirit Empowers Us," for Millennium Monthly, ©St. Anthony Messenger Press, Cincinnati OH, May 1998.
Millennium Monthly, August, 1998 – Confirmation
When were you Confirmed? I was Confirmed in the fourth grade. Today, Catholics often associate Confirmation with high school; although, in a small but increasing number of parishes, children are being Confirmed at a much younger age, before they receive First Holy Communion. Each year at the Easter Vigil we see adult converts receiving Confirmation immediately after their Baptism. Catholics of the Roman Rite may be surprised to learn that in most Eastern Rites even infants are Confirmed at Baptism.
The sacrament of Confirmation gives the Holy Spirit; but with so many different ways in which Confirmation is celebrated, we might well ask how the same Holy Spirit is active is in such a wide variety of sacramental celebrations? What is Confirmation? Is it a sacrament of "Christian maturity" when given to infants? How does it make children "soldiers of Christ"? Is the Spirit given at Confirmation somehow "different" from the Holy Spirit given at Baptism? Or are these even the right questions to ask?
Confirmation: Sacrament of Initiation
The best way to understand the Sacrament of Confirmation is to see it standing between Baptism and Eucharist as part of the Rites of Christian Initiation. This is the approach taken by the Catechism of the Catholic Church which treats Confirmation under the heading "Sacraments of Christian Initiation" (#1212 ff), and insists that the unity of Baptism, Confirmation, Eucharist, "must be safeguarded." ( #1285).
For those Catholics who are not accustomed to thinking of Confirmation, together with Baptism and Eucharist, as part of the initiation process perhaps an analogy can be helpful. (The analogy may seem so ordinary that is unworthy of explaining such holy realities, but God often uses the "ordinary" as a window to the "divine.") The analogy is simply this: What do we do when invited out to eat? In most cases there would be three steps: when the time comes (1) we take off our old clothes and wash up by taking shower or a bath. Then (2) we dry off and put on our good clothes, and (3) we go to the place where we have been invited and there we join with our friends, talk, eat, drink, and celebrate.
Baptism, Confirmation, and Eucharist exist in a similar relationship: In Baptism (1) we take off the old, sinful person and wash away Original Sin. In Confirmation (2) we are anointed with the oil of the Holy Spirit and are filled with his seven-fold gifts. Finally, (3) we are led to the Eucharistic Banquet.
Confirmation is like the "drying off" part of the above analogy. To understand this analogy, it is helpful to remember that our liturgical ceremonies for initiation are influenced by Roman customs at the time our Rites were being formed. In second century Rome, after taking a bath, you would rub your body with oil to moisturize the skin and to dry off. In a similar way, the bath of Baptism was followed by an anointing: Confirmation.
In early Church documents we do not find much written about Confirmation because it was thought of as part of Baptism. In these early documents, when we read of Baptism the author often meant both Baptism and Confirmation, both the water bath and the anointing with oil. Much as today if I said "I am going to take a bath" I would mean both the "washing" and the "drying off."
Another aspect of this "bath" analogy might be helpful to understanding Confirmation and the gift of the Holy Spirit. When we take a bath, we get clean when we wash off the dirt. We can speak of "getting clean" and we can speak of "washing off dirt" but, in fact, the removal of "dirtiness" and the receiving "cleanness" go together. In the Sacraments of Initiation, we wash away Original Sin and receive the Holy Spirit. Taking away sin, and being filled with the grace (presence) of the Holy Spirit are something like the "washing off" and "getting clean". The two actions go together and are understood in relation to each other. We can call one action Baptism and the other Confirmation – we can even celebrate them at two different times in a person’s faith journey – but to understand them correctly, we must view them together, for it is one and the same Holy Spirit that is celebrated at Baptism, Confirmation, and Eucharist.
Each sacrament is a "worded sign". To understand Confirmation: The Sacrament of the Spirit, we examine the words which accompany the ceremonial anointing and compare them with the prayers which speak of the Holy Spirit in Baptism and Eucharist.
Confirmation and the Holy Spirit
At Baptism, we hear of the role of the Holy Spirit in the prayer over the baptismal water:
"Father, look now with love on your Church,
and unseal for her the fountain of baptism.
By the power of the Spirit
give to the water of this font
the grace of your Son. ...
cleanse [those to be baptized] from sin in a new birth of innocence
by water and the Spirit." (Roman Sacramentary)
At Confirmation, we learn the implications of this new life in the Holy Spirit.
"All powerful God, Father of our Lord Jesus Christ,
by water and the Holy Spirit
you freed your sons and daughters from sin
And gave them new life.
Send your Holy Spirit upon them
to be their helper and guide.
Give them the spirit of [1] wisdom and [2] understanding,
the spirit of [3] right judgment and [4] courage,
the spirit of [5] knowledge and [6] reverence.
Fill them with the spirit of [7] wonder and awe in your presence." (Rite of Confirmation)
This prayer names the traditional "Seven Gifts of the Holy Spirit." The biblical origin of these seven gifts is found in a passage where Isaiah is foretelling the qualities of the Messiah.
"But a shoot shall sprout from the stump of Jesse,
and from his roots a bud shall blossom.
The spirit of the LORD shall rest upon him:
a spirit of wisdom and of understanding,
A spirit of counsel and of strength,
a spirit of knowledge and of fear of the LORD,
and his delight shall be the fear of the LORD. (Isaiah 11:1-3)
[The ancient Greek and Latin translations of this passage read "piety" for "fear of the Lord" in line six; this gives us our traditional seven gifts.]
These seven gifts are the signs that the Messiah will be guided by the Spirit. The relation of these gifts to the Sacrament of Confirmation becomes clear when we remember that the word "Messiah" – "Christos" in Greek – means "anointed." Jesus was "anointed", filled with the Holy Spirit at his baptism. At Confirmation we are anointed with the Holy Spirit. Throughout the Gospels we see how these seven gifts form Jesus’ personality. They are characteristic of his activity. Consider the wisdom expressed in his parables; his understanding of the poor and the sick; his right judgement when tested by the pharisees; his courage to continue the journey to Jerusalem where he surmised what fate awaited him; his knowledge of God’s will; his reverence for his heavenly Father; and he was certainly a man filled with wonder and awe before the wonders of creation – the lilies of the field, the birds of the air... The Seven Gifts of the Holy Spirit are the manifestation of the Divine Power active in the life of Jesus of Nazareth.
In Baptism, our sins are washed away and we come up from the water bath to be clothed in a new garment. Putting on the Baptismal garment is a visible symbol of the invisible reality of "putting on Christ." When we are anointed with oil in Confirmation, it is a visible symbol of the invisible reality of being anointed with the Spirit, being "Christ-ed" or "messiah-ed" – we put on Christ and the seven-fold gifts of the Spirit become our gifts. We pray that the qualities of the Messiah take root in us and become our qualities so that we may become signs of God’s presence in the world.
At the actual anointing of during Confirmation we hear the words: "N, be sealed with the gift of the Holy Spirit." Here the gift referred to is the Holy Spirit himself. We are sealed with the gift of (that is, the gift which is) the Holy Spirit. The Holy Spirit is God’s "first gift to those who believe." (Eucharistic Prayer IV)
Confirmation leads to Eucharist
"The holy Eucharist completes Christian initiation." (Catechism, 1322) With our sins washed away and clothed in the Spirit, we led to the banquet table of the Eucharist. The Eucharistic prayers which have been given us following the Second Vatican Council express the role of the Holy Spirit even more clearly than the traditional Roman Canon (Eucharistic Prayer I). Although the words vary according to the prayer, at each Eucharist we ask God: "Let your Spirit come upon these gifts to make them holy, so that they may become for us the body and the blood of our Lord, Jesus Christ. ... [so that] ... all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit." (Eucharistic Prayer II)
At each Eucharist we ask the Holy Spirit to do two things: first, to change the bread and wine into the Body and Blood of Christ; second, to change us – those who eat and drink the Bread and Wine – into the Body and Blood of Christ. The saying "you are what you eat" certainly holds true here. As St. Augustine reminded his fourth-century audience: "If then you are the body of Christ and his members, it is your sacrament that reposes on the altar of the Lord. ... Be what you see and receive what you are" (Sermon 272). "There you are on the table, and there you are in the chalice" (Sermon 229).
As Catholics we are proud of our tradition of reverence for the Body and Blood of Christ which by faith we perceive really present in the action of the Sprit changing the bread and wine. This same Spirit challenges us to the often more difficult reverence for the Body of Christ which by faith we perceive really present in the action of the Spirit who changes those who eat and drink. "Grant that we, who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body, one spirit in Christ." (Eucharistic Prayer III) This call of the Spirit to unity is, no doubt, the reason why Pope John Paul II has designated "Christian Unity" as the ecumenical goal for 1998, this year of the Holy Spirit.
Unity and the Holy Spirit
The encyclical "On the Coming of the Third Millennium" states that the Jubilee is to demonstrate that "the disciples of Christ are fully resolved to reach full unity as soon as possible in the certainty that ‘nothing is impossible with God.’" (# 16) The Holy Father continues: "Among the most fervent petitions which the Church makes to the Lord during this important time, ... is that unity among all Christians of the various confessions will increase until they reach full communion. I pray that the Jubilee will be a promising opportunity for fruitful cooperation in the many areas which unite us; these are unquestionably more numerous than those which divide us." (#16)
It is the work of the Holy Spirit to ultimately consummate the High Priestly prayer of Jesus: "I pray … that they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me. And I have given them the glory you gave me, so that they may be one, as we are one, I in them and you in me, that they may be brought to perfection as one." (John 17:20-23) The courage and vision to strive for this ultimate unity is the promise and grace of Confirmation: the Sacrament of the Spirit.
Note: Letter to Judy Ball (Editor, Millennium Monthly)
Dear Judy:
Regarding the in the above article – It is hard to talk about Confirmation because not everyone has the same understanding of the Sacrament. I am with those who are trying to prepare people for the "disappearance" of Confirmation as an independent sacrament. I am working for the revision of the Code of Canon Law so that in the next edition it will permit (or, hopefully, require) all infants to be confirmed at Baptism (and given First Communion) even as the RCIA directs that all adult converts, and children of catechetical age who are converts, are to be confirmed as part of their Baptism-Eucharist (Code of Canon Law, Canon 866) This will:
1. Make clear that Confirmation is a part of Baptism, a part of the initiation process and has no "meanings" independent of that process (e.g. "Sacrament of Christian Maturity," "makes soldiers for Christ," etc.)
2. Make clear that the Holy Spirit given at Confirmation is the same Holy Spirit as the Spirit given at Baptism and Eucharist.
3. Make clear that Eucharist is the culmination of initiation and the culmination of the Christian life – and that Eucharist is the Sacrament of the Holy Sprit in a very special way.
4. Change the focus of the Bishop’s (hopefully, annual) visit to the parish from a brief sacramental encounter with adolescents to a real parish visit, where he will meet with the parish, its ministers, and as chief pastor "confirm" all the sacraments celebrated in the parish since his last visit: baptisms, weddings, anointing, etc
5. Encourage more effective programs and ways for the Bishop to interact with young Christians.
6. Allow more effective programs for youth ministry to develop which are not "confirmation dependent" and which do not use the Sacrament of Confirmation as a reward for "completing" the program – or give the impression that one can "complete" Christian formation. Sometimes current programs can imply that 1) more is required for Confirmation that for Eucharist; or 2) that the adolescents can now "decide" for themselves whether or not to ratify the decision their parents made for them when their parents decided to have them baptized as infants. (One is bound by all the laws of the Church – marriage laws, dietary laws, etc. – by the fact of valid baptism. One cannot decide to be "un-baptized.")
There are many of us working for this and major pieces of the program are already in place in an increasing number of dioceses. Many Catholics are unaware of this movement and some who are aware are opposed. But I – and many others – think this is from the Holy Spirit, and hence inevitable.
Catholic Update Video
The following is the text of the "Teaching Segment" of "Sealed With God’s Spirit: Sacrament of Confirmation," Catholic Update Video, © St. Anthony Messenger Press, October 2001. V2023.
The best way to understand the Sacrament of Confirmation is to compare it to a dinner invitation. Let’s say you have been working in the yard all afternoon and a friend calls and says, "Let’s go out to eat." And you say "Sure. Let me clean up first and then we can go." What happens next? Three things. First: You would take off your work clothes and wash up, perhaps taking a shower or a bath. Second: You would dry off and put on clean clothes. And third, you go out to eat.
God has invited each of us to dine with Christ at the Eucharistic Banquet. When we come to this table for the first time, we first put off the "Old Self" and wash away the stain of Original Sin. We call this "bath" the Sacrament of Baptism. Second: we dry off. Our sacramental rituals have been influenced by the cultural context in which they evolved. In the second century, Romans would rub their bodies with oil after bathing to moisturize the skin and to dry off. In our sacramental system the bath of Baptism is followed by the oil of Confirmation – washing up and drying off by anointing with oil. And, finally, clothed with Holy Spirit, we are invited to the Eucharistic table. This three-step analogy is perhaps the best way to understand the sacrament of Confirmation.
If you invited me out to eat and I said: "Let me wash up first, and then we’ll go." By "washing up" I would imply both the washing and the drying. We do not find much written specifically about Confirmation in the early Church, because when the early Christian authors wrote about Baptism they often implied both the water bath and the anointing with oil, what we would call Baptism and Confirmation.
The bishop was the original minister of all the sacraments. As priests began to baptize and preside at the Eucharist, the anointing after Baptism came to be reserved to the bishop in those Churches which followed the liturgical customs of Rome. Confirmation became separated from Baptism, and teachers and preachers began to speak of the meaning of Confirmation apart from the meaning of Baptism.
Today, whether the three sacraments are celebrated at the same liturgy – as is the case when adults become Christians at the Easter Vigil – or whether they are separated by a number of years, the meaning of Confirmation is best understood in the context Baptism-Confirmation-Eucharist.
When we take a bath, we get clean by washing off the dirt. We can speak of "getting clean" and we can speak of "washing off dirt" but, actually, removing "dirtiness" and receiving "cleanliness" go together. They are two ways of looking at one action. In the Sacraments of Initiation, we wash away Original Sin and receive the Holy Spirit. Taking away sin, and being filled with the grace and the presence of the Holy Spirit, are something like the "washing off" and the "getting clean." The two actions go together. We call one action Baptism and the other Confirmation. We can even celebrate them at two different times in a person’s faith journey, but to understand them correctly we must view them together, for it is one and the same Holy Spirit that is celebrated at Baptism, Confirmation, and Eucharist.
Let’s look at how these three Sacraments speak of the Holy Spirit. At Baptism, we pray over the water:
Father, look now with love upon your Church,
and unseal for her the fountain of baptism.
By the power of the Holy Spirit
give to this water
the grace of your Son,
so that in the sacrament of baptism
all those whom you have created in your likeness
may be cleansed from sin
and rise to a new birth of innocence
by water and the Holy Spirit.
(Christian Initiation of Adults, #222A)
At Confirmation, we learn what this new life in the Spirit implies:
All powerful-God, Father of our Lord Jesus Christ,
by water and the Holy Spirit
you freed your sons and daughters from sin
And gave them new life.
Send your Holy Spirit upon them
to be their helper and guide.
Give them the spirit of wisdom and understanding,
the spirit of right judgment and courage,
the spirit of knowledge and reverence.
Fill them with the spirit of wonder and awe in your presence.
(Christian Initiation of Adults, #234)
This prayer names the seven gifts of the Holy Spirit. Prophet Isaiah taught that these seven gifts would be the sign that of the Messiah, the one anointed by the Holy Spirit. The word "Messiah" ("Christos" in Greek) means "anointed." Jesus is the Christ, the anointed one, the one filled with the Holy Spirit. At Confirmation we are anointed with that same Holy Spirit.
At the actual anointing during Confirmation we hear the words: "Be sealed with the gift of the Holy Spirit." We are sealed with the gift of, that is, the gift which is the Holy Spirit.
With our sins washed away and clothed with the Spirit, we are led to the banquet table of the Eucharist. At each Eucharist we ask God to send the Spirit upon the bread and wine so that they become for us the Body and Blood of Christ. Then we pray that the Holy Spirit come upon us – we who eat and drink – so that we may become the body of Christ.
The saying, "You are what you eat," certainly holds true here. St. Augustine said: "If then you are the body of Christ and his members, it is your sacrament that reposes on the altar of the Lord.... Be what you see and receive what you are" (Sermon 272).
While we may speak of Confirmation as the Sacrament of the Holy Spirit, the prayers of Baptism, Confirmation, and Eucharist show how the Holy Spirit is progressively active in each of these Sacraments. The Holy Spirit which cleanses us of sin in Baptism anoints us with the seven characteristics of the Messiah in Confirmation, then leads us to the Eucharistic Table where by eating and drinking the Body and Blood of Christ, we are taken up into his Body and become one with him and one another.
In these three Sacraments we see how the Holy Spirit fulfills the prayer of Jesus at the Last Supper. Father, I pray that "they may all be one, as you, Father, are in me and I in you, that they also may be in us, that the world may believe that you sent me" (John 17:21).
FDLC Workshop October 19 2002
The Celebration of Eucharist as a Context for Confirmation
Text of a Workshop given at the national convention of the Federation of Diocesan Liturgical Commissions, October 19, 2002
[Slide 1. These numbers refer to the slides in the accompanying power point presentation. Which may be accessed at i37ppcon.htm] "Do you remember your Confirmation?" Whenever I ask this question to a group of catechist, I receive a variety of answers depending on when one was confirmed ( before or after the reforms of 1971) and depending on whether or not one was baptized Roman Catholic as an infant.
[Slide 2] As a liturgist I would like to base my discussion of "Eucharist as a Context for Confirmation" on the principle Lex Orandi – the way we pray reveals our belief – but, as you are aware, there is a wide variety in the celebration of Confirmation.
[Slide 3] People my age usually don’t remember much about their Confirmation. I was confirmed as a 10-year-old fourth grader at St. Anthony Elementary School in Wichita, Kansas. Today, Catholics often associate Confirmation with high school, or even junior high, although, in a small but increasing number of parishes, children are being Confirmed before they receive their first Holy Communion. Each year at the Easter Vigil we see adult converts receiving Confirmation immediately after their Baptism. Catholics of the Roman Rite are sometimes surprised to learn that in the Eastern Rites infants are Confirmed at Baptism.
In the days before the council, the ceremony usually took place in an evening–which implied that Mass was not celebrated because evening Masses were not permitted.
[Slide 4] Adults who are baptized in non-Catholic churches, and who wanted to become Roman Catholic after receiving instructions and abjuring their heresy, were received into the church and given Holy Communion. Later when the bishop came to administer confirmation to the grade school children, those adults who had not been confirmed joined the children at the end of the procession.
A simple priest could confirm only in danger of death. The bishop was the only one who could administer this sacrament under ordinary circumstances as the prayer for confirmation said: "O God, you gave the Holy Spirit to your apostles, and willed that through them and their successors he be given to the rest of faithful." (Conferring the Sacrament of Confirmation, Collectio Rituum. Benziger Brothers, 1964)
Changes at the Vatican Council
[Slide 5] In this context several significant changes were made in the practice and understanding of Confirmation at the time of the second Vatican Council, even though only one article is devoted to Confirmation in the Constitution on the Sacred Liturgy: "The rite of confirmation is also to be revised in order that the intimate connection of this sacrament with the whole of Christian initiation may stand out more clearly; for this reason it is fitting for candidates to renew their baptismal promises just before they are confirmed. Confirmation may be conferred within Mass when convenient; as for the rite outside Mass, a formulary is to be composed for use as an introduction." (Constitution on the Liturgy, 71) I find three significant points in this paragraph 1) The use of the word initiation 2) The relation of Confirmation to Baptism 3) The relation of Confirmation to Eucharist.
There is a theological development even as the Constitution on the Liturgy is being written. The draft which Bugnini presented to the Preparatory Liturgical Commission on August 10, 1961 speaks of confirmation "perfecting the grace of baptism" (perfectio gratiae baptismalis) and therefore confirmation should be preceded by the renewal of baptismal promises. In the final text promulgated on December 4, 1963 this has become "in order that the intimate connection of this sacrament with the whole of Christian initiation may stand out more clearly" (ut huius Sacramenti intima connexio cum tota initiatione christiana clariius eluceat).
Today we are so familiar with the use of the word initiation it might be good to be reminded that this is a rather new word in our theological vocabulary. It is not a biblical word, most probably because at the time of the early church the word was too closely associated with the initiation rites of the pagans.
[Slide 6] The relation of Confirmation and Baptism and Eucharist is more subtle. When I teach, use a simple analogy. At home in Tell City, I have seven pairs of shoes – some for work, some for play, some for Mass, some for the garden. I store them away in seven shoe boxes in my closet. They are all "shoes"; they all go on my feet; they all have a "left" and a "right" but other than that they have little to do with one another. I wear one pair and then put them away and wear another pair. I learned (and taught) sacraments in much the same way – seven sacraments, each in its own box; I got one out when I wanted to teach it or administer it and then put it back. They had little to do with one another.
A different image: Have you ever dropped a stone into a pond on a quiet evening and watched the ripples go out in ever larger concentric circles, seemingly for ever? That is how I teach sacraments today. The sacraments are all inter-related. Jesus is the primary sacrament. Jesus breathes his spirit into the church which becomes sacrament. We are never more church than when we celebrate the eucharist. The first time we celebrate eucharist we call it baptism, confirmation, eucharist.
Instead of the word "initiation" the New Testament authors speak of "taking the plunge" or "being dipped into" – using the Greek verb baptizein, from which we derive our term "baptism." Becoming a disciple of Jesus was not like joining a mystery cult, nor is it today simply joining one more club like joining the "Friends of Public Radio" or the "Classic Cars Club." It is a "joining" that is so radical that it has eternal consequences; we can never "un-join." Baptism is never repeated.
The Sacraments of Christian Initiation celebrate and effect a plunge into the life, passion, death, and resurrection of Christ; a plunge that is so deep and transforming that we "put on the Lord Jesus Christ." (Romans 13:14) We receive the Holy Spirit, the very Spirit that directed, inspired, and empowered Jesus himself so that we become members of Christ’s Body.
Epiclesis – Lex Orandi
[Slide 7] The heart of each sacramental celebration is a central prayer in the form of a Berakah in which we 1) name God, 2) gratefully remember what God has done for us and, 3) petition that God send the Holy Spirit to do something. What is it that we ask the Spirit to do in each of these sacraments.
[Slide 8] At the Easter Vigil as the elect come to the place for Baptism at, we learn of the role of the Holy Spirit in the prayer over the baptismal water:
"Father, look now with love upon your Church,
and unseal for her the fountain of baptism.
By the power of the Holy Spirit
give to this water
the grace of your Son,
so that in the sacrament of baptism
all those whom you have created in your likeness
may be cleansed from sin
and rise to a new birth of innocence
by water and the Holy Spirit. (Christian Initiation of Adults, #222A)
Then the minister lowers the Easter candle into the water – the symbol of Christ impregnating and making fruitful the womb of the Church – and prays:
"We ask you, Father, with your Son
to send the Holy Spirit on the waters of this font.
May all who are buried with Christ
in the death of baptism
rise also with him to newness of life." (Roman Sacramentary)
[Slide 9] At Confirmation, we learn what this new life in the Spirit implies:
"All powerful-God, Father of our Lord Jesus Christ,
by water and the Holy Spirit
you freed your sons and daughters from sin
And gave them new life.
Send your Holy Spirit upon them
to be their helper and guide.
Give them the spirit of wisdom and understanding,
the spirit of right judgment and courage,
the spirit of knowledge and reverence.
Fill them with the spirit of wonder and awe in your presence."
(Christian Initiation of Adults, #234)
This prayer names the traditional "Seven Gifts of the Holy Spirit." The biblical origin of these seven gifts ("seven" is the biblical number meaning "completion, totality, all-that-we-need") is found in a passage where Isaiah is foretelling the qualities of the Messiah. The word "Messiah" – "Christos" in Greek – means "anointed." When we are anointed in the sacraments of initiation, we "put on Christ" and the qualities of the Messiah take root in us and become our qualities.
[Slide 10] With our sins washed away and clothed with the Spirit, we are led to the banquet table of the Eucharist. At each Eucharist we ask God to send the Spirit upon the bread and wine so that they become for us the Body and Blood of Christ. Then we pray that the Holy Spirit come upon us – we who eat and drink – so that we may become the body of Christ. For example in Eucharistic Prayer III "We ask you to make them holy by the power of your Spirit, that they may become the body and blood of your Son, our Lord Jesus Christ, at whose command we celebrate this eucharist." And the prayer continues: "Grant that we, who are nourished by his body and blood, may be filled with his Holy Spirit, and become one body, one spirit in Christ."
[Slide 11] Each Eucharist sustains our ongoing conversion, our ongoing faith journey into the Mystery of Christ. At each Eucharist we are invited to enter every more deeply into the Body of Christ. St. Augustine said: "If then you are the body of Christ and his members, it is your sacrament that reposes on the altar of the Lord.... Be what you see; and receive what you are" (Sermon 272).
Wash Up, Dry Off, Go Out To Eat
[Slide 12] Recent historical investigations into the origins of our sacramental rituals reveal a rich diversity in the early Church. It is difficult to trace with precision how the Church, acting under the direction of the Holy Spirit, elaborated the sacramental rituals instituted by Christ. But in its simplest outline, the development happened along the following model.
"The fact that infants and young children were wholly initiated needs to be underlined, because the subsequent breakup of Christian initiation into distinct celebrations of infant baptism, delayed confirmation, and separate "first Communion’ was never something deliberately chosen or decided by the Church. It just happened. It happened despite the best efforts of Church authorities from late antiquity to the High Middle Ages to prevent it happening and to mitigate its effects." (Living Water, Sealing Spirit. Collegeville, Minnesota: The Litugical Press. Mark Searle, p. 367)
In prophecy and parable Jesus spoke of the kingdom of God as a banquet – a great eating together. "I say to you, many will come from the east and the west, and will recline with Abraham, Isaac, and Jacob at the banquet in the kingdom of heaven." (Matthew 8:11) God has invited the whole human family to join in a great heavenly banquet. We respond to this invitation through the Sacraments of Initiation.
Consider for a moment what you do when you are invited out to eat. Let’s say that you have been out working in the garden and a friend calls and asks if you would like to come over for dinner and you accept the invitation. What happens next? Probably, three things: First you would take off your work clothes and wash up, perhaps taking a shower or a bath. Second, you would dry off and put on clean clothes. And third, you go out to eat.
This sequence of events is perhaps the simplest way to understand the Sacraments of Initiation. God has invited each of us to dine with Christ at the Eucharistic Banquet. When we come to this table for the first time, we first put off the "Old Self" (see for example Romans 6:6, Ephesians 4:22, and Colossians 3:9) and wash away the stain of Original Sin. This is the sacramental bath of Baptism. Second: we dry off. Our sacramental rituals were influenced by the cultural context in which they evolved. In first and second century Romans would rub their bodies with oil after bathing to moisturize the skin and to dry off. In our sacramental system the bath of Baptism is followed by the oil of Confirmation. And, finally, clothed with Holy Spirit, we are invited to the Eucharistic table.
We do not find much written specifically about Confirmation in the early Church, because when the early Christian authors wrote about Baptism they often implied both the water bath and the anointing with oil, what we would call Baptism and Confirmation. For example, if you invited me out to eat and I said: "Let me wash up first, and then we’ll go," by "washing up’ I would imply both the washing and the drying; there would be no need to specifically mention the "drying off."
Washing Off – Getting Clean: Baptism – Confirmation
[Slide 13] Baptism and Confirmation are also intimately related in another way. When we take a bath, we get clean by washing off the dirt. We can speak of "getting clean" and we can speak of "washing off dirt" but, actually, removing "dirtiness" and receiving "cleanliness" go together. They are two ways of looking at one action. In a similar way, early Church writers described Baptism with the "washing off’ metaphors and spoke of Confirmation with the "getting clean" metaphors. Baptism washes away all sin, Original and Actual; and Confirmation gives us the grace and presence of the Holy Spirit. Of course, taking away sin and being filled with grace are but two ways of speaking of the same action, something like "washing off" and the "getting clean." The two actions go together even if we call them by different names: Baptism and Confirmation.
In 1906 Pope Pius X encouraged children as young as six or seven to receive the Holy Eucharist. While lowering the age for First Communion had many positive benefits, it also caused many children to receive Eucharist before Confirmation. The explanation of "Baptism, Confirmation, and Eucharist" as "washing up, drying off, and going to eat" doesn’t seem to fit any more because we "go out to eat" several years before we "dry off."
As Confirmation became separated from Baptism by a number of years, teachers and preachers began to speak of the meaning of Confirmation apart from the meaning of Baptism. Confirmation began to be described as a sacrament of "strengthening." The embrace of welcome and "kiss of peace" (which had become a "love pat" in the case of infants) now became a "slap on the cheek" to remind those being confirmed that they had become "soldiers for Christ." Other explanations of Confirmation were developed which were especially suited to needs of the adolescents receiving the sacrament.
This was the context for the sacraments of Baptism, Confirmation, and Eucharist, as they are presented in the Baltimore Catechism.
In the years preceding the Second Vatican Council, Church leaders looked carefully at the current state of our initiation rites in the light of this long and rather complicated history and decided that some changes in emphasis should be made to better adapt these sacraments to the pastoral needs of the contemporary Church. Following the discussion of these matters at the Council, the Church published four documents: Christian Initiation: General Introduction, Rite of Baptism for Children, Rite of Confirmation, and Rite of Christian Initiation of Adults (which has come to be know by its initials, RCIA). Each of these revised rites, and especially the RCIA has had a profound effect on Church life in the United States.
The RCIA restores the order of Baptism-Confirmation-Eucharist and emphasizes the inter-connectedness of these three sacraments (as we saw above: washing up, drying off, going to eat). These rites are neither separate nor are they static; they are part of an ongoing process. The RCIA speaks of our faith journey. And this journey does not end at Baptism or First Communion, or even at Confirmation, but continues throughout our Christian life. The Sacraments of Initiation are a continual invitation to continued conversion.
Minister of Confirmation
[Slide 14] Each of the rituals revised by the Second Vatican Council take great pains to emphasize that the primary minister for each of the sacraments is the entire People of God. Within the People of God there are different tasks and responsibilities. The Rite of Confirmation makes a further important change. The rite speaks of the bishop as the original minister of the sacrament (Confirmationis minister originarius est Episcopus – Praenotanda 7) The bishop (episcopos = overseer) was the original minister of all the sacraments. In the fourth century, when (for various reasons) priests (presbyteros = elder) began to baptize and preside at the Eucharist, the anointing after Baptism which conferred the Holy Spirit began to be reserved to the bishop in those Churches that followed the liturgical customs of Rome. The bishop began to be called the ordinary minister of the sacrament. This change from legal to historical terminology is a major change but perhaps the change was so subtle that people missed it.
Conclusions
[Slide 15] From my study of the history of the Sacrament of Confirmation, my pastoral experience, and my conversations with other scholars and catechists, I have come to the following conclusions: 1) Confirmation is best understood in the sequence: Baptism, Confirmation, Eucharist. 2) The theology of Confirmation is not age dependent. There is one theology for confirmation no matter what the age of the person celebrating it. 3) Confirmation has no independent meanings; Confirmation means what Baptism means. In this regard confirmation is like after shave; a little bit might be nice, but should not be used to excess. 4) The Sacrament of the Holy Eucharist is the climax of Christian initiation. It is the repeatable part of baptism and it is the repeatable part of confirmation.
My Hopes for the Future
[Slide 16] As we have seen from our examination of the celebration of the Sacraments of Initiation, and from what we know of the history of these sacraments, we see that there has been a continuing development in their meaning and celebration. I presume that this development will continue in the future and so far as I am able, I would like to influence this development to go in the following direction. 1) I would like the USCCB to direct that confirmation always be celebrated before first Eucharist. This is possible under the current code of Canon Law. 2) I would like the code to be changed so that the practice of the Eastern Churches would become the Roman practice also: that baptism, confirmation, and eucharist are always celebrated together as one initiation event. 3) I would like to see the rubric change which requires baptized Christians coming into full communion with the Catholic Church to first be confirmed before celebrating the Eucharist. I would like to see the Catholic Church recognize the completeness of Christian baptism in whatever Church or Ecclesial Community it is celebrated, whether with water and oil or water alone. 4) I would like to see the focus of catechetics and religious instruction for both children and adults directed towards life long learning and not merely seen as Sacramental preparation. Sacraments are celebrations of the mystery of God. And not graduation from the church or simply a carrot held out as a reward for completing a program. 5) I would like to see the bishop involved in parish life and in the lives of adolescents in more meaningful ways than merely visiting the parish for confirmation. I do not feel these are mere daydreams. Many diocese are already taking steps in this direction.
Until We Get There
[Slide 17] But what are catechists to do in the mean time? Many of you present here are being asked to prepare adolescents, who have been fully initiated into the Church for 6 or 7 years through the Holy Eucharist for Confirmation. What do we tell these young Christians?
1) First of all, be honest. 2) Focus on good theology not simply an understanding that fits our current practice. 3) Confirmation means what baptism means. Confirmation is the drying off after the "baptismal bath" even though they have already gone out to eat. 4) Emphasize lifelong learning. If the program involves service projects present them as the service that is required by Christian conversion. They are seen as inspired by the Spirit which we invoke in baptism, confirmation, and Eucharist–with the emphasis on Eucharist. I realize this is a difficult task. Often, there are many things working against you. You may be required to use a text which employs an older theology of the sacrament. It will be difficult to teach this newer theology of Confirmation when the Liturgical celebration of the sacrament overwhelms the celebration of Baptism and Eucharist.
5) We should not give the impression that confirmation is a time where one can "undo" or "deny" the fact of one’s baptism. This is not only not true, but does harm to the very notion of Christian initiation. 6) We should not give a theology that is age dependant: for example, to say that confirmation makes us "soldiers for Christ" Not only is this deficient theology of Confirmation, but it is also dubious Christianity. Did not Jesus say, " all who take the sword will perish by the sword." ( Matthew 26:52)
7) And finally, as Eucharist is the culmination of Christian initiation, and indeed the culmination of all the Sacraments, the requirements for Confirmation should not be more rigorous than the demands placed upon us by our participation in the Eucharist – demands that grow day by day as we are continuously transformed by the Messianic Spirit of Christ to live as he has lived, to "do this in memory of me."
To Think About
During the 2007 summer course "Introduction to the Sacraments" I asked the participants write an essay (of between 800 and 1200 words) in which they would explain the theology of the Sacrament of Confirmation. After reading the 16 essays, I have the following observations:
(These observations have been moved to chapter i38)
© Copyright: Tom Richstatter, Franciscan Province of St. John the Baptist, Cincinnati Ohio, Order of Friars Minor. All Rights Reserved. This page was created by Fr. Thomas Richstatter, O.F.M. Every effort has been, and is being made, to acknowledge sources when the ideas are not my own. Any failure to comply with the United States Copyright Act (Title 17, United States Code) will be corrected immediately should I become aware of it. This site was updated on 10/07/08 . Your comments on this site are welcome at tomrichs@psci.net.