↷ Completes Baptism (1285)
Confirmation is necessary to complete the baptismal grace. "By Confirmation, the baptized are more bound to the Church, enriched by a special strength of the Spirit, and more strictly obliged to spread and defend the faith" (Second Vatican Council).
π In the History of Salvation π
↷ The Spirit and the Messiah (1286)
The prophets announced that the Spirit would rest upon the Messiah. The Spirit's visible descent upon Jesus (at Baptism) was the sign that he was the Messiah. Jesus was conceived by the Spirit and his whole mission was fulfilled in the Spirit who was given "without measure" (Jn 3:34).
↷ Given Now to All (1287)
Jesus often said that this Spirit would be given to the whole Messianic people. "You will receive power when the Holy Spirit comes down upon you" (Acts 1:8). This promise was fulfilled at Pentecost. Peter proclaimed this outpouring as a sign of the messianic age. All who believed and were baptized received the Spirit.
↷ Laying on of Hands (1288)
The apostles, at Samaria, laid hands so that the newly baptized would receive the Holy Spirit as a completion of the baptismal gift. "Peter and John... prayed for them, that they might receive the Holy Spirit, for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus" (Acts 8:15). "Baptism and the laying on of hands" are the first elements of Christian instruction (Heb 6:2). "This imposition of hands (which perpetuates the grace of Pentecost) is rightly recognized as the origin of the sacrament of Confirmation" (Pope Paul VI).
↷ Chrism (1289)
Later, perfumed oil (chrism) was added to signify the Spirit's anointing. The word "Christian" means "anointed" (deriving from the title "Christ" meaning "the Anointed One"). The word "Confirmation" suggests a ratification of Baptism. In Eastern Churches, the sacrament is called "Chrismation."
↷ Joined or Separated? (1290)
Originally, Baptism and Confirmation were given together (called the "double sacrament" by St. Cyprian). However, due to increased infant Baptisms and the growth of dioceses, the West deferred Confirmation so the bishop could be present. The East has kept the sacraments united. When the priest confirms, he must use the "myron" (chrism) consecrated by a bishop.
↷ Double Anointing (1291)
In the West, St. Hippolytus (Apostolic Traditions) recorded a "double anointing" immediately after Baptism - the first by a priest and the second by the bishop. This facilitated the present practice of a double anointing (in which the priest anoints the believer after Baptism and the bishop anoints again at Confirmation). In adult Baptism, there is only one anointing, the sacrament of Confirmation.
↷ Different Stress (1292)
The Eastern practice stresses the unity of Christian initiation. The Western practice expresses the communion of the believer with the bishop (the guarantor of apostolic unity).
The Signs and Rite
↷ What Anointing Expresses (1293-1294)
Anointing (in biblical symbolism) is a sign of abundance, joy, cleansing, and healing. The Good Samaritan "poured oil and wine over his wounds" (Lk 10:34).
The pre-baptismal anointing with the oil of catechumens signifies cleansing and strengthening. The Anointing of the Sick expresses healing and comfort. The anointing in Confirmation and Holy Orders is a sign of consecration. By Confirmation, Christians share more fully in Christ's mission and in his Spirit.
↷ Seal of Christ's Ownership (1295-1296)
This anointing bestows a "mark" (a seal of the Spirit) which symbolizes Christ's ownership (as a slave is sealed by his master).
Jesus claimed that the "Father had set his seal" on him (Jn 6:27). This same gift belongs to every Christian. "He has put his seal on us and given us the Spirit" (2 Cor 1:21-22). By this seal, the Christian is promised his protection in the trials of the Last Day (Rev 7:2-3).
↷ Consecration of Oil (1297)
The bishop consecrating the chrism on Holy Thursday is, in a sense, part of the sacrament. In some Eastern Churches, only the Patriarch can consecrate the chrism.
The Syriac liturgy (Antioch) says "Father send your Holy Spirit on this oil so that all who are anointed are marked with an anointing of gladness, an imperishable happiness, the indelible seal and a buckler of faith."
↷ Need for Renewing Baptismal Vows (1298)
When Confirmation is separated from Baptism, the liturgy always begins with a renewal of baptismal promises and the profession of faith, to show that Confirmation follows Baptism.
↷ Involving the Spirit (1299)
In the Roman Rite, the bishop extends his hands over all to be confirmed. From the apostolic age this gesture has signified the gift of the Spirit. He then invokes the Holy Spirit "Send your Holy Spirit upon them to be their helper and guide."
↷ Essential Rite (1300)
The essential rite follows, that is the anointing with chrism on the forehead and the words, "Be sealed with the Gift of the Holy Spirit." The Eastern Churches anoint many more parts of the body (forehead, eyes, nose, ear, lips, breast, back, hands, and feet) accompanying each anointing with the words, "The seal of the gift that is the Holy Spirit."
↷ Communion with Bishop (1301)
The sign of peace demonstrates the communion between the bishop and the faithful.
↷ Six Effects (1302-1303)
Confirmation's effect is the full outpouring of the Holy Spirit.
Therefore, Confirmation:
Increases and deepens baptismal grace
Causes us to cry out "Abba, Father"
Unites us more firmly to Christ
Increases the Spirit's gifts
Bonds us more to the Church
Strengthens us to proclaim our faith boldly
"Recall then that you have received the spiritual seal. God the Father has marked you. Christ the Lord has confirmed you and placed the Spirit in your hearts" (St. Ambrose).
↷ Indelible Mark (1304-1305)
Confirmation also gives an "indelible spiritual mark" (character) showing that the confirmand has been clothed with power from on high to be Christ's witness (Council of Trent).
This "character" perfects the common priesthood of the faithful. "The person has the power to profess Christ publicly and officially" (St. Thomas Aquinas).
π Who Can Receive π
↷ The Baptized (1306)
Every baptized person is obliged to receive Confirmation "at the appropriate time" (Canon 890). Although Baptism is valid and efficacious without Confirmation and Eucharist, Christian initiation remains incomplete.
↷ When Received (1307-1308)
In the Latin Church, the person receives Confirmation at "the age of discretion." However any child in danger of death should be confirmed, even before the age of discretion" (Canon 891; 883).
Although Confirmation is the "sacrament of Christian maturity" we must not confuse adult faith with the natural growth of age. "Age of body does not determine age of soul. Even in childhood man can attain spiritual maturity. Many children, through the strength of the Holy Spirit have even shed their blood for Christ" (St. Thomas Aquinas).
↷ Preparing (1309)
Preparation for Confirmation should aim at a personal union with Christ and a familiarity with the Spirit's actions. Also, the person should receive a sense of belonging to the Church (both universal and local).
↷ State of Grace (1310-1311)
To receive Confirmation, the person must be in the state of grace (hopefully purified by the sacrament of Penance). Preparation should include intense prayer to receive the graces of the Spirit. Candidates must seek the spiritual help of a sponsor. Having the same sponsor as at Baptism stresses the unity of these sacraments.
↷ Who Can Confirm? (1312-1314)
The original minister of Confirmation is the bishop. In the East, ordinarily the priest baptizes and confirms at the same time (using the sacred chrism consecrated by the bishop). This same practice is followed in the West for adult Baptism and for reception into full communion of adults who were never confirmed.
In the Latin Rite, the bishop is the ordinary minister. Even though for grave reasons he can give priests the faculty to confirm (Canon 884), the bishop should confer the sacrament himself because this sacrament is meant to unite the faithful more firmly to the Church.
↷ Danger of Death (1315)
In danger of death, any priest can confirm. The Church wants none of her children, even the youngest, to die without this sacrament.
