62. Confirmation
24. The Nature and Institution of Confirmation
The Sacraments of Baptism, Eucharist, and Confirmation constitute the set called “the sacraments of Christian initiation.”1
In the Old Testament, the prophets announced that the Spirit of the Lord would be upon the Messiah (cf. Is 11:2). The descent of the Holy Spirit upon Jesus during his Baptism in the Jordan was the sign that he was the expected Messiah. But the fullness of the Spirit was not to remain in the Messiah alone; it was to be communicated to the entire Messianic people (cf. Ez 36:25–27; Jl 3:1–2). The apostles received the same Spirit, first on Easter (cf. Jn 20:22) and again on Pentecost day (cf. Acts 2:1–4).
There is a very clear and direct reference to the existence and administration of this sacrament in the Acts of the Apostles. First, we learn that the deacon Philip had baptized many persons in Samaria.
When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. When they arrived, they prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit (cf. Acts 8:12–17).
Henceforward, the Apostles—following the will of Christ—communicated to the newly baptized Christians the gift of the Holy Spirit by laying on the hands. This gift was to complete the grace of Baptism (cf. Acts 8:15–17; 19:5–6). This explains why, in the letter to the Hebrews (cf. Heb 6:2), the doctrine on Baptism and the laying on the hands are mentioned among the first elements of Christian formation. Catholic Tradition has always considered this laying on the hands as the origin of the sacrament of Confirmation; a sacrament that perpetuates the grace of Pentecost in the Church.2
Very soon, to better signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the imposition of the hands. This anointing illustrates the name of “Christian,” which means “anointed.” The name comes from Christ, whom “God anointed … with the Holy Spirit” (Acts 10:38).3
There are abundant testimonies of the Fathers of the Church from the times of Tertullian and St. Cyprian, and of other ecclesiastical writers, proving the early addition of oil to the rite.
The Sacrament of Confirmation has been given different names: laying on of hands (a name that was also applied to Holy Orders), sacrament of chrism, and sacrament of fullness. It seems that St. Ambrose of Milan was the first to use the term confirmation: “You have received the spiritual sign, the sign of wisdom; God the Father has sealed you, Christ the Lord has confirmed you and has given you the gift of the Spirit in your heart.”4
Confirmation can be defined as the sacrament instituted by Christ in which the baptized—through the laying on of hands and the anointing with chrism, together with some sacred words—receive the Holy Spirit in order to publicly confess the faith with fortitude, by word and deed.
The Council of Florence taught the Catholic doctrine on Confirmation, extensively quoting from the above-mentioned text of the Acts of the Apostles.5 Against the Protestant errors, the Council of Trent defined, “If anyone says that the Confirmation of baptized persons is a useless ceremony and not rather a true and proper sacrament; or that at one time it meant nothing other than a certain catechesis by which those nearing adolescence gave an account of their faith before the Church: let him be anathema.”6
It is not known when the institution of Confirmation by Christ took place. Some think that it was instituted in the Last Supper. This would explain the custom of consecrating the chrism on Holy Thursday, documented as early as the third century. Others hold that it was instituted after the Resurrection but was not in force until after Pentecost Sunday. What we know for certain is that Christ instituted this sacrament, and that it was not administered until after the descent of the Holy Spirit over the apostles on Pentecost Sunday, “because in this sacrament the fullness of the Holy Ghost is bestowed, which was not to be given before Christ’s Resurrection and Ascension; according to John 7:39: ‘As yet the Spirit was not given, because Jesus was not yet glorified.’”7
25. The Matter and Form of Confirmation
The remote matter is the chrism. This is one of the oils consecrated by the bishop in the Chrism Mass of Holy Thursday (the others are the oil of catechumens used in the pre-baptismal anointing, and the oil of the sick used in the Anointing of the Sick).8 The chrism is olive oil mixed with a small amount of balsam.
The proximate matter of Confirmation is the “anointing with chrism on the forehead, which is done by the laying on of the hand.”9 The laying on of the hand, however, is not necessary for the validity of the sacrament.10
The anointing with chrism after Baptism, in Confirmation, and in Holy Orders is the sign of a consecration. Through Confirmation, the Christian participates in a more intense manner in Jesus’ mission and in the fullness of the Holy Spirit that he possesses. Thus, the life of a Christian exudes “the aroma of Christ” (2 Cor 2:15).11
The form is the words accompanying this anointing: “Be sealed with the Gift of the Holy Spirit.”12
26. The Effects of Confirmation
The effects of Confirmation are the following:13
· Increase of sanctifying grace, specifically, of the gifts of the Holy Spirit.
· Sacramental grace, which is the right to receive the special help needed to exercise the virtue of fortitude in the public profession of one’s faith. This also includes the help that is required for the spiritual or interior struggle.14
o Because of this, it is said to be a certain consecration to serve Christ as a soldier, to be miles Christi, “to spread the faith by word and deed”15 and not to be ashamed of the cross.
o Confirmation strengthens our bond with the Church.
o Even more, this sacrament introduces us deeply in divine filiation that make us say, “Abba, Father” (cf. Rom 8:15).
· Character is proper to this sacrament, which is an indelible sign creating a new kind of relation with the priesthood of Christ.
Confirmation includes the renewal of the promises of Baptism. But this does not mean that it is a mere personal assumption of these obligations by the adolescent before the community.16 This is shown by the practice of administering Confirmation to children before the age of reason if they are seriously ill.17
27. The Necessity of Confirmation
Confirmation is not necessary as a means for salvation. It is not certain whether it is necessary by strict precept. There is no doubt, however, that Confirmation is very advantageous for the development of Christian life and completing the work of salvation.18 Otherwise, Christ would not have instituted it.
Baptism, Confirmation, and Eucharist form a unit. Without Confirmation, the Sacrament of Baptism is valid, but Christian initiation remains incomplete. The present law specifies that “the faithful are obliged to receive this sacrament at the appropriate time.”19
28. The Minister of Confirmation
“(The bishops) are the original ministers of Confirmation”20 Thus, the Acts of the Apostles explains that two apostles were sent for the confirmation of the converts of Philip the deacon (cf. Acts 8:14–17). The apostles enjoyed the fullness of the priesthood that all bishops have.
Therefore, the diocesan bishop should administer Confirmation in person or through another bishop. If necessary, however, he can delegate this power to other priests.21
The extraordinary minister is the priest. A presbyter who has this faculty by virtue of either the universal law or a special concession of competent authority also confers this sacrament validly.22
The following have, by law, the faculty to administer confirmation:
i) within the confines of their jurisdiction, those who in law are equivalent to a diocesan Bishop;
ii) in respect of the person to be confirmed, the priest who by virtue of his office or by mandate of the diocesan Bishop baptizes one who is no longer an infant or admits a person already baptized into full communion of the catholic Church;
iii) in respect of those in danger of death, the parish priest or indeed any priest.23
29. The Subject of Confirmation
“Every baptized person who is not confirmed, and only such a person, is capable of receiving confirmation.”24
In order to receive Confirmation validly, a baptized person with the use of reason must also have the intention (at least habitual) to receive it.
In order to receive it lawfully, a baptized person with the use of reason should also be in the state of grace (since it is a sacrament of the living), and should have had the necessary instruction.25
The preparation for this sacrament should lead the Christian to a closer union to Jesus and the Holy Spirit, to its promptings, inspirations, and gifts, so that the subject can better assume the apostolic responsibilities of Christian life.
Regarding the age of the subject, the general practice of the Latin Church is to not confirm children before the age of reason. It can be done before this age if there is danger of death or for other just reasons. For example, if the subject would otherwise have to wait for many years (after reaching the age of reason) before being able to receive it, it is appropriate to administer the sacrament sooner.
Under normal conditions, Confirmation should be administered to the faithful “at about the age of discretion.”26 However, the bishops’ conferences have the power to set a more suitable age so that, as the present Ritual says, the children receive the sacrament when they are more mature and have received the necessary formation.
In any case, the reception of Confirmation—one of the sacraments of Christian initiation—should not be delayed too much. The child would be deprived of an important help in his fight against temptations.
30. The Ceremonies of Confirmation
On Holy Thursday, during the Chrism Mass, the bishop consecrates the holy chrism for his diocese.
If possible, the rite of Confirmation should take place in a church and during Holy Mass.27 In this case, Confirmation is administered between the Liturgy of the Word and the Liturgy of the Eucharist, as is usual for the sacraments that are received during Mass.
The rite begins with the renewal of the baptismal vows (renunciation of Satan) and a profession of faith, followed by the laying on of hands over all to be confirmed. The last gesture signifies the gift of the Spirit.
The essential rite is the anointing with chrism on the forehead of each one of the recipients. The minister does the anointing by laying on his hand and making the sign of the cross with his right thumb, while saying the form.
The kiss of peace, with which the rite ends, signifies the ecclesial communion of the bishop and all the faithful.28
A godfather or godmother must be present. It is advisable to have the same one as in baptism if it is not inconvenient, although this is not required. In principle, the godparents must meet the same requirements as those of Baptism and should have already received the Sacraments of Confirmation and the Holy Eucharist; that is, they should have already completed the Christian initiation, which starts with Baptism.29
Footnotes:
1. Cf. CCC, 1285–1321.
2. Paul VI, Ap. Const. Divinae Consortium Naturae.
3. Cf. CCC, 1285–1289.
4. St. Ambrose, De Mysteriis, 7.42: PL 16.403.
5. Cf. DS 1317–19.
6. DS 1628.
7. ST, III, q. 72, a. 1 ad 1.
8. Cf. CIC, 880.
9. Ibid.
10. This is clarified in an answer of the Pontifical Commission for the Interpretation of the Decrees of the Second Vatican Council on June 9, 1972: AAS 64 (1972) 526.
11. Cf. CCC, 1293–1301.
12. “Accipe signaculum doni Spiritus Sancti.” Cf. CIC, 880; Paul VI, Ap. Const. Divinae Consortium Naturae: AAS 63 (1971) 659; Ordo Confirmationis, 9: AAS 64 (1972) 77, English text in The Rites, p. 310.
13. Cf. CCC, 1302–1305.
14. Cf. ST, III, q. 72, a. 5 ad 1.
15. LG, 11.
16. Cf. DS 1628.
17. Cf. CIC, 889, 891.
18. Cf. ST, III, q. 72, a. 1 ad 3.
19. CIC, 890; cf. CCC, 1306.
20. LG, 26.
21. Cf. CIC, 882; CCC, 1312–1314.
22. Cf. CIC, 882.
23. Ibid., 883.
24. Ibid., 889; cf. CCC, 1306–1311.
25. CIC, 889.
26. Ibid., 891.
27. Cf. Ibid., 892–893; CCC, 1311.
28. Cf. St. Hippolytus, Traditio Apostolica, 21.
29. Cf. CIC, 881.
The Sacraments of Baptism, Eucharist, and Confirmation constitute the set called “the sacraments of Christian initiation.”1
In the Old Testament, the prophets announced that the Spirit of the Lord would be upon the Messiah (cf. Is 11:2). The descent of the Holy Spirit upon Jesus during his Baptism in the Jordan was the sign that he was the expected Messiah. But the fullness of the Spirit was not to remain in the Messiah alone; it was to be communicated to the entire Messianic people (cf. Ez 36:25–27; Jl 3:1–2). The apostles received the same Spirit, first on Easter (cf. Jn 20:22) and again on Pentecost day (cf. Acts 2:1–4).
There is a very clear and direct reference to the existence and administration of this sacrament in the Acts of the Apostles. First, we learn that the deacon Philip had baptized many persons in Samaria.
When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. When they arrived, they prayed for them that they might receive the Holy Spirit, because the Holy Spirit had not yet come upon any of them; they had simply been baptized into the name of the Lord Jesus. Then Peter and John placed their hands on them, and they received the Holy Spirit (cf. Acts 8:12–17).
Henceforward, the Apostles—following the will of Christ—communicated to the newly baptized Christians the gift of the Holy Spirit by laying on the hands. This gift was to complete the grace of Baptism (cf. Acts 8:15–17; 19:5–6). This explains why, in the letter to the Hebrews (cf. Heb 6:2), the doctrine on Baptism and the laying on the hands are mentioned among the first elements of Christian formation. Catholic Tradition has always considered this laying on the hands as the origin of the sacrament of Confirmation; a sacrament that perpetuates the grace of Pentecost in the Church.2
Very soon, to better signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the imposition of the hands. This anointing illustrates the name of “Christian,” which means “anointed.” The name comes from Christ, whom “God anointed … with the Holy Spirit” (Acts 10:38).3
There are abundant testimonies of the Fathers of the Church from the times of Tertullian and St. Cyprian, and of other ecclesiastical writers, proving the early addition of oil to the rite.
The Sacrament of Confirmation has been given different names: laying on of hands (a name that was also applied to Holy Orders), sacrament of chrism, and sacrament of fullness. It seems that St. Ambrose of Milan was the first to use the term confirmation: “You have received the spiritual sign, the sign of wisdom; God the Father has sealed you, Christ the Lord has confirmed you and has given you the gift of the Spirit in your heart.”4
Confirmation can be defined as the sacrament instituted by Christ in which the baptized—through the laying on of hands and the anointing with chrism, together with some sacred words—receive the Holy Spirit in order to publicly confess the faith with fortitude, by word and deed.
The Council of Florence taught the Catholic doctrine on Confirmation, extensively quoting from the above-mentioned text of the Acts of the Apostles.5 Against the Protestant errors, the Council of Trent defined, “If anyone says that the Confirmation of baptized persons is a useless ceremony and not rather a true and proper sacrament; or that at one time it meant nothing other than a certain catechesis by which those nearing adolescence gave an account of their faith before the Church: let him be anathema.”6
It is not known when the institution of Confirmation by Christ took place. Some think that it was instituted in the Last Supper. This would explain the custom of consecrating the chrism on Holy Thursday, documented as early as the third century. Others hold that it was instituted after the Resurrection but was not in force until after Pentecost Sunday. What we know for certain is that Christ instituted this sacrament, and that it was not administered until after the descent of the Holy Spirit over the apostles on Pentecost Sunday, “because in this sacrament the fullness of the Holy Ghost is bestowed, which was not to be given before Christ’s Resurrection and Ascension; according to John 7:39: ‘As yet the Spirit was not given, because Jesus was not yet glorified.’”7
25. The Matter and Form of Confirmation
The remote matter is the chrism. This is one of the oils consecrated by the bishop in the Chrism Mass of Holy Thursday (the others are the oil of catechumens used in the pre-baptismal anointing, and the oil of the sick used in the Anointing of the Sick).8 The chrism is olive oil mixed with a small amount of balsam.
The proximate matter of Confirmation is the “anointing with chrism on the forehead, which is done by the laying on of the hand.”9 The laying on of the hand, however, is not necessary for the validity of the sacrament.10
The anointing with chrism after Baptism, in Confirmation, and in Holy Orders is the sign of a consecration. Through Confirmation, the Christian participates in a more intense manner in Jesus’ mission and in the fullness of the Holy Spirit that he possesses. Thus, the life of a Christian exudes “the aroma of Christ” (2 Cor 2:15).11
The form is the words accompanying this anointing: “Be sealed with the Gift of the Holy Spirit.”12
26. The Effects of Confirmation
The effects of Confirmation are the following:13
· Increase of sanctifying grace, specifically, of the gifts of the Holy Spirit.
· Sacramental grace, which is the right to receive the special help needed to exercise the virtue of fortitude in the public profession of one’s faith. This also includes the help that is required for the spiritual or interior struggle.14
o Because of this, it is said to be a certain consecration to serve Christ as a soldier, to be miles Christi, “to spread the faith by word and deed”15 and not to be ashamed of the cross.
o Confirmation strengthens our bond with the Church.
o Even more, this sacrament introduces us deeply in divine filiation that make us say, “Abba, Father” (cf. Rom 8:15).
· Character is proper to this sacrament, which is an indelible sign creating a new kind of relation with the priesthood of Christ.
Confirmation includes the renewal of the promises of Baptism. But this does not mean that it is a mere personal assumption of these obligations by the adolescent before the community.16 This is shown by the practice of administering Confirmation to children before the age of reason if they are seriously ill.17
27. The Necessity of Confirmation
Confirmation is not necessary as a means for salvation. It is not certain whether it is necessary by strict precept. There is no doubt, however, that Confirmation is very advantageous for the development of Christian life and completing the work of salvation.18 Otherwise, Christ would not have instituted it.
Baptism, Confirmation, and Eucharist form a unit. Without Confirmation, the Sacrament of Baptism is valid, but Christian initiation remains incomplete. The present law specifies that “the faithful are obliged to receive this sacrament at the appropriate time.”19
28. The Minister of Confirmation
“(The bishops) are the original ministers of Confirmation”20 Thus, the Acts of the Apostles explains that two apostles were sent for the confirmation of the converts of Philip the deacon (cf. Acts 8:14–17). The apostles enjoyed the fullness of the priesthood that all bishops have.
Therefore, the diocesan bishop should administer Confirmation in person or through another bishop. If necessary, however, he can delegate this power to other priests.21
The extraordinary minister is the priest. A presbyter who has this faculty by virtue of either the universal law or a special concession of competent authority also confers this sacrament validly.22
The following have, by law, the faculty to administer confirmation:
i) within the confines of their jurisdiction, those who in law are equivalent to a diocesan Bishop;
ii) in respect of the person to be confirmed, the priest who by virtue of his office or by mandate of the diocesan Bishop baptizes one who is no longer an infant or admits a person already baptized into full communion of the catholic Church;
iii) in respect of those in danger of death, the parish priest or indeed any priest.23
29. The Subject of Confirmation
“Every baptized person who is not confirmed, and only such a person, is capable of receiving confirmation.”24
In order to receive Confirmation validly, a baptized person with the use of reason must also have the intention (at least habitual) to receive it.
In order to receive it lawfully, a baptized person with the use of reason should also be in the state of grace (since it is a sacrament of the living), and should have had the necessary instruction.25
The preparation for this sacrament should lead the Christian to a closer union to Jesus and the Holy Spirit, to its promptings, inspirations, and gifts, so that the subject can better assume the apostolic responsibilities of Christian life.
Regarding the age of the subject, the general practice of the Latin Church is to not confirm children before the age of reason. It can be done before this age if there is danger of death or for other just reasons. For example, if the subject would otherwise have to wait for many years (after reaching the age of reason) before being able to receive it, it is appropriate to administer the sacrament sooner.
Under normal conditions, Confirmation should be administered to the faithful “at about the age of discretion.”26 However, the bishops’ conferences have the power to set a more suitable age so that, as the present Ritual says, the children receive the sacrament when they are more mature and have received the necessary formation.
In any case, the reception of Confirmation—one of the sacraments of Christian initiation—should not be delayed too much. The child would be deprived of an important help in his fight against temptations.
30. The Ceremonies of Confirmation
On Holy Thursday, during the Chrism Mass, the bishop consecrates the holy chrism for his diocese.
If possible, the rite of Confirmation should take place in a church and during Holy Mass.27 In this case, Confirmation is administered between the Liturgy of the Word and the Liturgy of the Eucharist, as is usual for the sacraments that are received during Mass.
The rite begins with the renewal of the baptismal vows (renunciation of Satan) and a profession of faith, followed by the laying on of hands over all to be confirmed. The last gesture signifies the gift of the Spirit.
The essential rite is the anointing with chrism on the forehead of each one of the recipients. The minister does the anointing by laying on his hand and making the sign of the cross with his right thumb, while saying the form.
The kiss of peace, with which the rite ends, signifies the ecclesial communion of the bishop and all the faithful.28
A godfather or godmother must be present. It is advisable to have the same one as in baptism if it is not inconvenient, although this is not required. In principle, the godparents must meet the same requirements as those of Baptism and should have already received the Sacraments of Confirmation and the Holy Eucharist; that is, they should have already completed the Christian initiation, which starts with Baptism.29
Footnotes:
1. Cf. CCC, 1285–1321.
2. Paul VI, Ap. Const. Divinae Consortium Naturae.
3. Cf. CCC, 1285–1289.
4. St. Ambrose, De Mysteriis, 7.42: PL 16.403.
5. Cf. DS 1317–19.
6. DS 1628.
7. ST, III, q. 72, a. 1 ad 1.
8. Cf. CIC, 880.
9. Ibid.
10. This is clarified in an answer of the Pontifical Commission for the Interpretation of the Decrees of the Second Vatican Council on June 9, 1972: AAS 64 (1972) 526.
11. Cf. CCC, 1293–1301.
12. “Accipe signaculum doni Spiritus Sancti.” Cf. CIC, 880; Paul VI, Ap. Const. Divinae Consortium Naturae: AAS 63 (1971) 659; Ordo Confirmationis, 9: AAS 64 (1972) 77, English text in The Rites, p. 310.
13. Cf. CCC, 1302–1305.
14. Cf. ST, III, q. 72, a. 5 ad 1.
15. LG, 11.
16. Cf. DS 1628.
17. Cf. CIC, 889, 891.
18. Cf. ST, III, q. 72, a. 1 ad 3.
19. CIC, 890; cf. CCC, 1306.
20. LG, 26.
21. Cf. CIC, 882; CCC, 1312–1314.
22. Cf. CIC, 882.
23. Ibid., 883.
24. Ibid., 889; cf. CCC, 1306–1311.
25. CIC, 889.
26. Ibid., 891.
27. Cf. Ibid., 892–893; CCC, 1311.
28. Cf. St. Hippolytus, Traditio Apostolica, 21.
29. Cf. CIC, 881.