I.
Confirmation in the Economy of Salvation
1286
In the Old Testament the prophets announced that the Spirit of the Lord would
rest on the hoped-for Messiah for his saving mission.90 (Cf. ⇒ Isa 11:2; ⇒ 61:1; ⇒ Lk 4:16-22. ) The descent of the Holy
Spirit on Jesus at his baptism by John was the sign that this was he who was to
come, the Messiah, the Son of God.91 (Cf. ⇒ Mt 3:13-17; ⇒ Jn 1:33-34. ) He was conceived of the Holy Spirit; his
whole life and his whole mission are carried out in total communion with the
Holy Spirit whom the Father gives him "without measure."92 ( Jn 3:34. )
1287
This fullness of the Spirit was not to remain uniquely the Messiah's, but was
to be communicated to the whole messianic people.93 (Cf. ⇒ Ezek 36:25-27; ⇒ Joel 3:1-2. ) On several occasions Christ
promised this outpouring of the Spirit,94 (Cf. ⇒ Lk 12:12; ⇒ Jn 3:5-8; ⇒ 7:37-39; ⇒ 16:7-15; ⇒ Acts 1:8.) a promise which he fulfilled first on
Easter Sunday and then more strikingly at Pentecost.95 (Cf. ⇒ Jn 20:22; ⇒ Acts 2:1-14. ) Filled with the Holy
Spirit the apostles began to proclaim "the mighty works of God," and
Peter declared this outpouring of the Spirit to be the sign of the messianic
age.96 (⇒ Acts 2:11; Cf. ⇒ 2:17-18. ) Those who believed in the apostolic preaching and were baptized received
the gift of the Holy Spirit in their turn.97 (Cf. ⇒ Acts 2:38. )
1288
"From that time on the apostles, in fulfillment of Christ's will, imparted
to the newly baptized by the laying on of hands the gift of the Spirit that
completes the grace of Baptism. For this reason in the Letter to the Hebrews
the doctrine concerning Baptism and the laying on of hands is listed among the
first elements of Christian instruction. the imposition of hands is rightly
recognized by the Catholic tradition as the origin of the sacrament of
Confirmation, which in a certain way perpetuates the grace of Pentecost in the
Church."98
1289
Very early, the better to signify the gift of the Holy Spirit, an anointing
with perfumed oil (chrism) was added to the laying on of hands. This anointing
highlights the name "Christian," which means "anointed" and
derives from that of Christ himself whom God "anointed with the Holy
Spirit."99(Acts 10:38. ) This rite of anointing has continued ever since, in both East
and West. For this reason, the Eastern Churches call this sacrament Chrismation,
anointing with chrism, or Myron which means "chrism." In the West,
Confirmation suggests both the ratification of Baptism, thus completing
Christian initiation, and the strengthening of baptismal grace - both fruits of
the Holy Spirit.
Two
traditions: East and West
1290
In the first centuries Confirmation generally comprised one single celebration
with Baptism, forming with it a "double sacrament," according to the
expression of St. Cyprian. Among other reasons, the multiplication of infant
baptisms all through the year, the increase of rural parishes, and the growth
of dioceses often prevented the bishop from being present at all baptismal
celebrations. In the West, the desire to reserve the completion of Baptism to
the bishop caused the temporal separation of the two sacraments. the East has
kept them united so that Confirmation is conferred by the priest who baptizes.
But he can do so only with the "Myron" consecrated by a bishop.100
1291
A custom of the Roman Church facilitated the development of Western
practice: a double anointing with sacred chrism after Baptism. the first
anointing of the neophyte on coming out of the baptismal bath was performed by
the priest; it was completed by a second anointing on the forehead of the newly
baptized by the bishop.101 (Cf. St. Hippolytus, Trad. Ap. 21 SCh 11, 80-95.) The first anointing with sacred chrism, by the
priest, has remained attached to the baptismal rite; it signifies the
participation of the one baptized in the prophetic, priestly, and kingly
offices of Christ. If Baptism is conferred on an adult, there is only one
post-baptismal anointing, that of Confirmation.
1292
The practice of the Eastern Churches gives greater emphasis to the unity of
Christian initiation. That of the Latin Church more clearly expresses the
communion of the new Christian with the bishop as guarantor and servant of the
unity, catholicity and apostolicity of his Church, and hence the connection
with the apostolic origins of Christ's Church.
II.
The Signs and the Rite of Confirmation
1293
In treating the rite of Confirmation, it is fitting to consider the sign of
anointing and what it signifies and imprints: a spiritual seal.
Anointing,
in Biblical and other ancient symbolism is rich in meaning: oil is a sign of
abundance and joy;102 (Cf. ⇒ Deut 11:14; ⇒ Pss 23:5; ⇒ 104:15. ) it cleanses (anointing before and after a bath) and
limbers (the anointing of athletes and wrestlers); oil is a sign of healing,
since it is soothing to bruises and wounds;103 (Cf. ⇒ Isa 1:6; ⇒ Lk 10 34. ) and it makes radiant with
beauty, health, and strength.
1294
Anointing with oil has all these meanings in the sacramental life. the
pre-baptismal anointing with the oil of catechumens signifies cleansing and
strengthening; the anointing of the sick expresses healing and comfort. the
post-baptismal anointing with sacred chrism in Confirmation and ordination is
the sign of consecration. By Confirmation Christians, that is, those who are
anointed, share more completely in the mission of Jesus Christ and the fullness
of the Holy Spirit with which he is filled, so that their lives may give off
"the aroma of Christ."104
1295
By this anointing the confirmand receives the "mark," the seal of the
Holy Spirit. A seal is a symbol of a person, a sign of personal authority, or
ownership of an oblect.105 (Cf ⇒ Gen 38:18; ⇒ 41:42; ⇒ Deut 32:34; CT 8:6. ) Hence soldiers were marked with their leader's seal
and slaves with their master's. A seal authenticates a juridical act or
document and occasionally makes it secret.106 (Cf. ⇒ 1 Kings 21:8; ⇒ Jer 32:10; ⇒ Isa 29:11. )
1296
Christ himself declared that he was marked with his Father's seal.107 (Cf. ⇒ Jn 6:27. ) Christians are also marked with a seal: "It is God who establishes us with
you in Christ and has commissioned us; he has put his seal on us and given us
his Spirit in our hearts as a guarantee."108 (2 Cor 1:21-22; cf. ⇒ Eph 1:13; ⇒ 4, 30. ) This seal of the Holy Spirit
marks our total belonging to Christ, our enrollment in his service forever, as
well as the promise of divine protection in the great eschatological trial.109 (Cf. ⇒ Rev 7:2-3; ⇒ 9:4; ⇒ Ezek 9:4-6. )
The
celebration of Confirmation
1297
The consecration of the sacred chrism is an important action that precedes the
celebration of Confirmation, but is in a certain way a part of it. It is the
bishop who, in the course of the Chrism Mass of Holy Thursday, consecrates the
sacred chrism for his whole diocese. In some Eastern Churches this consecration
is even reserved to the patriarch:
The
Syriac liturgy of Antioch expresses the epiclesis for the consecration of the
sacred chrism (myron) in this way: "[Father . . . send your Holy Spirit]
on us and on this oil which is before us and consecrate it, so that it may be
for all who are anointed and marked with it holy myron, priestly myron, royal
myron, anointing with gladness, clothing with light, a cloak of salvation, a
spiritual gift, the sanctification of souls and bodies, imperishable happiness,
the indelible seal, a buckler of faith, and a fearsome helmet against all the
works of the adversary."
1298
When Confirmation is celebrated separately from Baptism, as is the case in the
Roman Rite, the Liturgy of Confirmation begins with the renewal of baptismal
promises and the profession of faith by the confirmands. This clearly shows
that Confirmation follows Baptism.110 (Cf. SC 71. ) When adults are baptized, they
immediately receive Confirmation and participate in the Eucharist.111 (Cf. ⇒ CIC, can. 866. )
1299
In the Roman Rite the bishop extends his hands over the whole group of the
confirmands. Since the time of the apostles this gesture has signified the gift
of the Spirit. the bishop invokes the outpouring of the Spirit in these words:
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.
We
ask this through Christ our Lord.112
1300
The essential rite of the sacrament follows. In the Latin rite, "the
Sacrament of Confirmation is conferred through the anointing with chrism on the
forehead, which is done by the laying on of the hand, and through the words:
'Accipe signaculum doni Spiritus Sancti' [Be sealed with the Gift of the Holy
Spirit.]."113 (Paul VI, apostolic constitution, Divinae consortium naturae, 663. ) In the Eastern Churches, after a prayer of epiclesis the
more significant parts of the body are anointed with myron: forehead, eyes,
nose, ears, lips, breast, back, hands, and feet. Each anointing is accompanied
by the formula: "The seal of the gift that is the Holy Spirit."
1301
The sign of peace that concludes the rite of the sacrament signifies and
demonstrates ecclesial communion with the bishop and with all the faithful.114
III.
The Effects of Confirmation
1302
It is evident from its celebration that the effect of the sacrament of
Confirmation is the full outpouring of the Holy Spirit as once granted to the
apostles on the day of Pentecost.
1303
From this fact, Confirmation brings an increase and deepening of baptismal
grace:
-
it roots us more deeply in the divine filiation which makes us cry, "Abba!
Father!";115
-
it unites us more firmly to Christ;
-
it increases the gifts of the Holy Spirit in us;
-
it renders our bond with the Church more perfect;116
-
it gives us a special strength of the Holy Spirit to spread and defend the
faith by word and action as true witnesses of Christ, to confess the name of
Christ boldly, and never to be ashamed of the Cross:117
Recall
then that you have received the spiritual seal, the spirit of wisdom and
understanding, the spirit of right judgment and courage, the spirit of
knowledge and reverence, the spirit of holy fear in God's presence. Guard what
you have received. God the Father has marked you with his sign; Christ the Lord
has confirmed you and has placed his pledge, the Spirit, in your hearts.118
1304
Like Baptism which it completes, Confirmation is given only once, for it too
imprints on the soul an indelible spiritual mark, the "character,"
which is the sign that Jesus Christ has marked a Christian with the seal of his
Spirit by clothing him with power from on high so that he may be his
witness.119
1305
This "character" perfects the common priesthood of the faithful,
received in Baptism, and "the confirmed person receives the power to
profess faith in Christ publicly and as it were officially (quasi ex
officio)."120
IV.
Who can Receive This Sacrament?
1306
Every baptized person not yet confirmed can and should receive the sacrament of
Confirmation.121 (Cf. ⇒ CIC, can. 889 # 1. ) Since Baptism, Confirmation, and Eucharist form a unity, it
follows that "the faithful are obliged to receive this sacrament at the
appropriate time,"122 (CIC, can. 890.) for without Confirmation and Eucharist, Baptism is
certainly valid and efficacious, but Christian initiation remains incomplete.
1307
The Latin tradition gives "the age of discretion" as the reference
point for receiving Confirmation. But in danger of death children should be
confirmed even if they have not yet attained the age of discretion.123
1308
Although Confirmation is sometimes called the "sacrament of Christian
maturity," we must not confuse adult faith with the adult age of natural
growth, nor forget that the baptismal grace is a grace of free, unmerited
election and does not need "ratification" to become effective. St.
Thomas reminds us of this:
Age
of body does not determine age of soul. Even in childhood man can attain
spiritual maturity: as the book of Wisdom says: "For old age is not
honored for length of time, or measured by number of years. "Many
children, through the strength of the Holy Spirit they have received, have
bravely fought for Christ even to the shedding of their blood.124
1309
Preparation for Confirmation should aim at leading the Christian toward a more
intimate union with Christ and a more lively familiarity with the Holy Spirit -
his actions, his gifts, and his biddings - in order to be more capable of
assuming the apostolic responsibilities of Christian life. To this end
catechesis for Confirmation should strive to awaken a sense of belonging to the
Church of Jesus Christ, the universal Church as well as the parish community.
the latter bears special responsibility for the preparation of confirmands.125
1310
To receive Confirmation one must be in a state of grace. One should receive the
sacrament of Penance in order to be cleansed for the gift of the Holy Spirit.
More intense prayer should prepare one to receive the strength and graces of
the Holy Spirit with docility and readiness to act.126
1311
Candidates for Confirmation, as for Baptism, fittingly seek the spiritual help
of a sponsor. To emphasize the unity of the two sacraments, it is appropriate
that this be one of the baptismal godparents.127
V.
The Minister of Confirmation
1312
The original minister of Confirmation is the bishop.128 (Cf. LG 26.) In the East, ordinarily
the priest who baptizes also immediately confers Confirmation in one and the
same celebration. But he does so with sacred chrism consecrated by the
patriarch or the bishop, thus expressing the apostolic unity of the Church
whose bonds are strengthened by the sacrament of Confirmation. In the Latin
Church, the same discipline applies to the Baptism of adults or to the
reception into full communion with the Church of a person baptized in another
Christian community that does not have valid Confirmation.129 (Cf. ⇒ CIC, Can. 883 # 2)
1313
In the Latin Rite, the ordinary minister of Confirmation is the bishop.130 (Cf. ⇒ CIC, Can. 882.) Although the bishop may for grave reasons concede to priests the faculty of
administering Confirmation,131 (Cf. ⇒ CIC, Can. 884 # 2. ) it is appropriate from the very meaning of the
sacrament that he should confer it himself, mindful that the celebration of
Confirmation has been temporally separated from Baptism for this reason.
Bishops are the successors of the apostles. They have received the fullness of
the sacrament of Holy Orders. the administration of this sacrament by them
demonstrates clearly that its effect is to unite those who receive it more
closely to the Church, to her apostolic origins, and to her mission of bearing
witness to Christ.
1314
If a Christian is in danger of death, any priest should give him
Confirmation.132 (Cf. ⇒ CIC, Can. 883 # 3. ) Indeed the Church desires that none of her children, even the
youngest, should depart this world without having been perfected by the Holy
Spirit with the gift of Christ's fullness.
IN
BRIEF
1315
"Now when the apostles at Jerusalem heard that Samaria had received the
word of God, they sent to them Peter and John, who came down and prayed for
them that they might receive the Holy Spirit; for it had not yet fallen on any
of them, but they had only been baptized in the name of the Lord Jesus. Then
they laid their hands on them and they received the Holy Spirit" (⇒ Acts 8:14-17).
1316
Confirmation perfects Baptismal grace; it is the sacrament which gives the Holy
Spirit in order to root us more deeply in the divine filiation, incorporate us
more firmly into Christ, strengthen our bond with the Church, associate us more
closely with her mission, and help us bear witness to the Christian faith in
words accompanied by deeds.
1317
Confirmation, like Baptism, imprints a spiritual mark or indelible character on
the Christian's soul; for this reason one can receive this sacrament only once
in one's life.
1318
In the East this sacrament is administered immediately after Baptism and is
followed by participation in the Eucharist; this tradition highlights the unity
of the three sacraments of Christian initiation. In the Latin Church this
sacrament is administered when the age of reason has been reached, and its
celebration is ordinarily reserved to the bishop, thus signifying that this
sacrament strengthens the ecclesial bond.
1319
A candidate for Confirmation who has attained the age of reason must profess
the faith, be in the state of grace, have the intention of receiving the
sacrament, and be prepared to assume the role of disciple and witness to
Christ, both within the ecclesial community and in temporal affairs.
1320
The essential rite of Confirmation is anointing the forehead of the baptized
with sacred chrism (in the East other sense-organs as well), together with the
laying on of the minister's hand and the words: "Accipe signaculum doni
Spiritus Sancti" (Be sealed with the Gift of the Holy Spirit.) in the
Roman Rite, or "The seal of the gift that is the Holy Spirit" in the
Byzantine rite.
1321
When Confirmation is celebrated separately from Baptism, its connection with
Baptism is expressed, among other ways, by the renewal of baptismal promises.
the celebration of Confirmation during the Eucharist helps underline the unity
of the sacraments of Christian initiation.
CHAPTER ONE THE SACRAMENTS OF CHRISTIAN INITIATION
ARTICLE 1 THE SACRAMENT OF BAPTISM
PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY
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