Confirmation

Question 1

Chapter 7: Confirmation in the Bible and the Life of the Church

Answer 1

BIBLICAL TESTIMONIES

• Prophecies:
• Is 11:1-2 speaking of the Messiah: “The Spirit of the Lord will be upon Him.”
• Is 42:1: “I have put My Spirit in Him and He will bring the law to the nations.”
• Is 61:1: “The Spirit of the Lord GOD is upon Me; because the LORD hath anointed Me…”
• Ezek 36:26-27: “I will put My Spirit in them.”
• Joel 3:1-2: “I will pour out My Spirit on all mankind.”
• The Spirit in Jesus
• Conception: Lk 1:35: “The HS will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God.”
• Theophany in the Jordan River
• Not just a manifestation of His divinity, but actually a real communication of HS.
• Inauguration of the public ministry of Jesus
• Part of Apostolic kerygma from the beginning (Acts 10, 37-38)
• Glorification of Jesus inaugurates outpouring of Spirit
• It is tied to salvation and its historical development; reconstruction of diverse peoples
• Other ref.’s to HS in Jesus’ life: “led by Spirit into desert,” “returns to Galilee in HS”
• The Spirit in the Church
• Jesus announces that HS will be given also to disciples:
• Lk. 12:12, Jn. 14:16-17; 15:26-27; 16:7-15
• It is evident that Christ was not speaking of the Spirit only insofar as the sacrament of Conf., but He presented a whole economy of the Spirit (Conf. included w/in that).
• The Spirit was not to come while Christ was with them.
• St. Athanasius, sweet quote: “God made himself a “sarcoforo” (bearer of flesh), so that we might become “pneumatoforo” (bearers of the Spirit)”
• Pentecost for Jews: 50 days after their establishment as people of God on Sinai. NT Pentecost: 50 days after the establishment of the Church as the glorified Body of Christ.
• The universality of people present to which they all spoke in various tongues represents the catholicity and universality of the message.
• Antithesis of Babel: HS now gathers all nations.
• Christological – ecclesiological parallelism bt. Pentecost – Theophany in the Jordan
• The Spirit in Christians
• No definitive institutional moment by Christ (of Confirmation)
• Aquinas says that Christ instituted this sacrament “non exhibendo sed promettendo.” (not be exhibiting or presenting it, but by promising it)
• It is obvious that the Spirit was promised by the Lord and that the outpouring on Pentecost struck the apostles as an event of gift and mission.
• Imposition of hands
• Acts 2,38 – speech of Peter - imposition of hands is distinct from baptism
• Acts 8, 15-17 Paul and John arrive in Samaria – lay hands on the unbaptized
• Acts 19, 5-7 Paul arrives in Ephesus – same thing
• Patristic exegesis sees the above two examples as Apostles’ understanding of a Pentecost experience that is different from baptisms.
• The imposition of hands was a powerful Hebrew sign of blessing
• In the early Church it has a twofold meaning:
• To transmit divine gifts
• The power to transmit the Holy Spirit.
• Ecclesial-apostolic significance
• Common modern exegetical tact to take = idea that part of what the apostles wanted to do with these laying on of hands events was to prevent multiple communities from forming, emphasizing that there was only one Church, and you must be connected to the apostles to be part of it.

CONFIRMATION IN THE FIRST AGES OF CHRISTIANITY

• Distinct from Baptism but immediately successive to it
• 3 elements: laying on of hands, consecrated oil, prayer
• Attested to by Clement of Alex., Origen, Tertullian, and the “Traditio Apostolica.”
• It is reserved to the Apostles to dispense (and later to Bishops).
• Bishop would baptize the first few cat.’s and then the priest would step in and finish.
• Then the Bishop would proceed to the Sacellum Consignationis (distinct from the Baptismal pool) and confirm the newly baptized as priests continued to baptize.

POSTERIOR EVOLUTIONS OF THE LITURGICAL PRACTICES

• Division of sacramental sign from very early in the Church.
• East: Anointing is done with Myron oil.
• West: The imposition of hands is more relevant.
• 2 Phenomenon to consider: the growth of Christianity and infant baptism.
• Faithful entering Church were not always able to be with the Bishop for Easter Vigil.
• Increase of infant baptisms also meant Bishop could not be nearby to confirm right after
• Response:
• West split up the sacraments of initiation, keeping the Bishop as ordinary minister of confirmation, highlighting the ecclesiality of the sacrament, communion w/local Bishop and the apostolic church. Chrism became the symbol of Bishop even when he could not be present.
• East chose to retain the unity of Christian initiation, and made priests the regular ministers of Confirmation.

THE SACRAMENTALITY OF CONFIRMATION

• Fathers – always called it a sacrament
• Protestant rejected it as a simple testimony of faith
• Trent said no to them.

Question 2

Chapter 8: The Relationship of Baptism-Confirmation

Answer 2

APPROACH: the best way to approach the relationship between these two sacraments is in the following fields: Christology, Pneumatology and Ecclesiology.

FORMATION OF THE ARGUMENT IN THE CONTEXT OF THE HISTORICAL-SALVIFIC ACTION OF THE HOLY SPIRIT

• Biblical connection b/t baptism and confirmation:
• Jesus:
• Was conceived by the power of the Spirit in the womb of the Virgin.
• He is revealed as Messiah by the Spirit in the Theophany in the Jordan
• The Church:
• Is born from the open wound of Christ on the Cross.
• Pentecost shows the fullness of the Church which pushes out to into mission.
• Christians:
• Are born again in water and Spirit as a son of God in Baptism.
• Confirmation imparts to man the fullness of the Spirit [growth to maturity] which also gives participation in the mysteries of the Jordan and Pentecost.
• With understanding that you are generating other Xtians – mission
• The liturgical- sacramental catechesis of the Patristic era: blessing of water in Baptism to the blessing of oil in Confirmation connects between them a theology of the Spirit.

THE CHRISTIAN LIFE SACRAMENTALLY GRAFTED INTO THE LIFE OF CHRIST

• Vatican II in LG 11/1 speaks about the faithful being bound more perfectly to Christ and His Church by a special force of the Spirit.
• “More perfectly bound” – indicates a fulfillment of baptism and increase of grace.
• “Special force of the HS” – indicates a specific confirmational character, different from Baptism.
• What is its “proprium” that is different from baptism?
• Answer: “something (we are not sure what) qualitatively different, in the measure in which we can speak of different modalities of the same grace.”
• Christian initiation is made in two stages and therefore by two distinct actions which correspond to generation and formation.
• Baptism is comparable to birth
• Confirmation is comparable to growth, yielding an ability for fatherhood.
• Confirmation is the fulfillment of Baptism – “a spiritual growth that carries man to the perfect age of the Spirit.” (Aquinas)
• Minor note (not in Goyret): CCC 1298 says that the Roman Rite emphasizes connection b/t Baptism & Confirmation, because when Confirmation is celebrated separately from Baptism, the confirmandi first renew their baptismal promises and recite the profession of faith.

Question 3

Chapter 9: The Sacramental Effects: Character & Grace (CCC 1302-1305)

Answer 3

THE CONFIRMATION CHARACTER

• IMPORTANT: the Magisterium has never pronounced on the specificity of the character imprinted by Confirmation, whether it is a reality a se stante, or whether it is a development or modification of the Baptismal character. They have only pronounced that Confirmation does imprint character.
• Unrepeatable, as stated in Fathers and the Decretum Gratiani, for example.
• Affirmed by Fathers in upholding previous Confirmation of lapsi who returned Home
• Orthodox converts do not need to be reconfirmed either
• Explaining the nature and distinction with respect to the Baptismal character:
• The character of Confirmation (like that of Baptism and Orders) is a CONSECRATION. Anointing with oil is the sign of consecration.
• Classical view of this character is as a distinctive, configurative and disposing sign.
• Distinguishes in the Church the Christian adults from the “newborns.” (1 Pt 2,2)
• Ephesians 4:13 – “…until we all attain to the unity of faith and knowledge of the Son of God, to mature manhood, to the extent of the full stature of Christ, so that we may no longer be infants…”
• Configures one to Christ - the confirmandi publicly confront the nature of evil
• Again, imitating the life of Christ as progressing from infancy to maturity.
• Disposes one to a permanent and structural opening to the gifts of the HS
• It is not so much the possession of particular gifts but rather the disposition to cooperate with grace. Different from virtue, which is a disposition of the soul toward choosing the good. Gift is a disposition of the soul to make it easier to receive the Holy Spirit and cooperate with grace
• The confirmandi, as a “full Christian,” has received the “perfection of the form of the Christian,” but not the “perfection of the end of the Christian,” which is eternal life.
• There is good reasoning to reserve Confirmation for young adults to reinforce this adult understanding of faith.
• Taking up this sacrament implies a public profession of faith and as such should not be done by one having no interest in continuing in the Church. Why?
• Because it contains a specific obligation to defend the Church (LG11/1), and grants the strength to render testimony in this regard (Baptism only “orders” one to this apostolate). LG 33/2

THE SACRAMENTAL GRACE (2 ASPECTS)

• The grace of strength to face suffering.
• We enter into mystery of the Jordan Theophany with Conf. What happened there?
• John calls Jesus “Lamb of God” – should recall all the OT examples, stories, etc, in which the Lamb is connected to sacrifice.
• The Father uses the words of Isaiah 42, “This is My beloved Son,” who later in the suffering servant poems, well, He suffers.
• Thus, Christ is reminded at His baptism that He will face much suffering, but He is also at that moment strengthened with the HS to face His sufferings. The same with confirmation. We are strengthened to be soldiers for Christ – grace to face suffering.
• Perfecting of supernatural potencies
• Confirmation reinvigorates all the supernatural potencies which lay in the soul by virtue of Baptism. It makes us more habitually open / intuitive to the HS’s working.
• Liturgical rite has Bishop asking for the seven gifts of the HS to come down on the confirmandus. Again, remember that the gifts of the HS are primarily a disposition to grace, not “things” to be possessed.

THE ECCL. DIMENSION OF CONFIRMATION—COMMON PRIESTHOOD

• What is the nature of this “ecclesiastical dimension?” Short answer = living for others.
• Aquinas refers to the “perfect age” wherein once ceases to live only for oneself (infancy) and begins to live in relationship with others (maturity).
• Specific rapport bt. common priesthood and Confirmation (same thing, living for others)
• Baptism is ordered towards exercising one’s priesthood for personal sanctification
• Conf. is ordered towards exercising one’s priesthood for everyone’s sanctification.
• 1 Peter 2:4-5,9 – “You are a chosen race, a royal priesthood…chosen to offer sacrifices to God the Father.”

Question 4

Chapter 10: The Liturgical Rite of Confirmation (CCC 1293-1301)

Answer 4

ROMAN RITE - takes place during Mass, emphasizing its role in Christian initiation, which of course culminates with the sacrament of the Eucharist.

• Non-essential elements preceding the actual sacrament:
• Renewal of baptismal promises and profession of faith by confirmandi
• The Bishop, with hands extended, calls down the Spirit over all confirmandi at once - this offers a greater understanding of the sacrament and its effects, by mentioning the Trinity, HS, & gifts of HS
• The essential rite of the sacrament follows:
• Anointing with Chrism coupled with imposition of the hand and prayer
• Salutation of peace bt. confirmand and Bishop (takes the place of the old-school slap)
• End of rite: Bishop asks God to confirm/conserve the good work He has begun in them.

THE SACRED CHRISM (COMPOSED OF OIL AND BALSAM)

• Oil by itself is a sign of abundance, joy and purification. Rich in ancient symbolism:
• Cleanses (anointing before/after bath) Limbers (anointing for athletes and wrestlers)
• Heals (anointing on wounds) Beautifies (anointing of face, etc.)
• All these significations of oil are translated to sacramental rite of Conf. as well.
• Sidenote: Cristos (christos) means “anointed one” in Greek, this signifies the anointing of the Holy Spirit. We are incorporated “into His anointing.” We totally belong to Him, and by the seal of the HS we are even given the promise of His protection in the great eschatological trial (Rev 7, 2-3: the 144,000 who are sealed) (CCC 1296)
• Balsam
• Balsam indicates: conservation, preservation from corruption, and the perfume of the good name (?? – taken from Decretum pro Armeniis)
• Chrism is always perfumed, so that those anointed spread everywhere the “good odor of Christ.” (2 Cor 2, 15)
• Consecration of Chrism – there are early testimonies by Cyril of Jerusalem and others
• Prayer of consecration of chrism is a synthesis of catechism and sacrament.
• Trinitarian structure
• Introduced by long anamnesis of salvation history and creation in relation to oil.
• The central part calls on God to send His Spirit over the oil, with the Bishop breathing over the oils, as Jesus did in John 20, saying “receive the Holy Spirit.”
• The third part expounds on the saving effects of the Chrism as the way of life and perfume of a saintly life.
• Cons. reserved only to Bishop – emphasizes communion b/t confirmandi and Bishop.

IMPOSITION OF HANDS VS. ANOINTING CONTROVERSY + FORMULAS

• Even w/ diff. forms, the idea of communication of the Spirit has always been held intact
• Historical chart of prevalence of imposition of hands vs. anointing:
• East
• West
• Anointing surpasses imposition of hands in importance already in the 3rd Century
• Anointing is subordinate to imposition of hands up until 8th century.
• Anointing with Myron of significant body parts (forehead, eyes, nose, lips, ears, etc)
• Chrism traced in form of a cross on the brow.
• WEST:
• The individual imposition of hands remained obligatory until the 9th century.
• Thereafter it passed to a general imposition of hands over all the conf. at once, although to clarify, many popes/councils in Middle Ages, Renaissance, etc., said that the imposition of the hand at the moment of anointing keeps the tradition.
• Innocent III, Innocent IV, II Council of Lyons, Decretum pro Armeniis
• Definitive document on controversy = Paul VI Divinae consortium naturae 1971.
• Admits that anointing has taken 1st place in East/West, but that this represents the imp. of the hands of the apostles, which is the true sign of the sacrament.
• Formula: not fixed until 12th-13th c.: “I sign you with the sign of the cross and I confirm you with the Chrism of salvation. In the Name of the Father…”
• EAST
• Anointing +/- supplanted the imposition of hands completely at an early date
• Formula (fixed from the IV-V centuries, and is the same today): “Seal of the gift of the Holy Spirit.” Signaculum doni Spiritus Sancti.
• Conclusions:
• Through all this it can be said that the imposition of hands was the unique apostolic sign for the sacrament of Confirmation for the Latin Church.
• Apostolic rite of the imp. of hands remains the nucleus of the sign of this sacrament, because the simple touching of the person even to apply Chrism fulfills the tradition.

THE MINISTER

• The Bishop is the original minister of Confirmation (LG 26/3).
• This is shown even when in extraordinary circumstances that a priest confirms, because he does so with permission and only with Chrism consecrated by the Bishop.
• The West always has the Bishop as the ordinary minister of Conf. (CIC 882, 885.1) (CCC 1313)
• For grave reasons the Bishop may select and give a certain priest the faculty to confer Confirmation (CIC 884.1)
• Vast # of confermandi, adults entering the Church (Easter Vigil), danger of death, or some priests who are in a Bishop-like position of power may administer them without the above reasons.
• The East practices the method from the most ancient times wherein the priest is the ordinary minister (CCEO 694).
• All these exceptions should not diminish the ideal of the Bishop as the ordinary minister since this is a clearer ref. to the 1st outpouring of the HS on the apostles at Pentecost.
• There is no biblical support to anything other than the Apostles offering Conf.

Question 5

Chapter 11: Confirmation and Christian Initiation

Answer 5

INTRODUCTION

• Because God has intervened in many ways throughout history for the sake of our salvation we know that divine providence adapts its project to our natural condition as human beings, and this project comes about in succession.
• Thus, there is an analogy between the growth of natural human life and the growth of the Christian life.
• Baptism and Confirmation are liturgically separated by time but must be seen as two essential elements of one sacramental initiation.
• Unity of the sacrament does not necessarily imply/require temporal unity.
• Regarding Baptism, the Eucharist is posterior in actuality but it is prior in intention. Eucharist conserves and renews the life of grace received in Baptism (CCC 1392).
• Remember:
• Baptism = generation
• Confirmation = formation
• Eucharist = nourishment

THE NECESSITY OF CONFIRMATION

• Confirmation is necessary for salvation, not optional (this makes its reception a precept of the Church)
• Because it is a sacrament of initiation, Confirmation is required for all Christians.
• It allows for: “The perfection of sanctity for all who join themselves to the perfect heavenly Father.” (LG 11/3)
• The Church has always taught that Confirmation is not absolutely necessary for salvation; necessitas praecepti (need of precept). Confirmation perfects Baptism, but Baptism alone is essential for salvation.
• The Council of Illiberitano (Spain) in 303 A.D. established that:
• All the faithful are obliged to receive Confirmation and that one who does not because of outright contempt sins gravely. (CIC 890)

CONFIRMATION AND EUCHARIST

• Conf. and the Euc. are linked bc. Conf. always occurs within the Mass when possible.
• In the West, the patristic order of the Sacraments of Initiation largely fell out of use because, in the Middle ages, the Bishop was not frequently available to Confirm and the custom arose of not receiving Communion until a later age.
• The ancient ordering seems more congruent with the internal architecture of the effects of the Sacraments of Initiation.
• Confirmation as unitas fidei (unity of faith) while the Eucharist is a sacramentum fidei (sacrament of faith, both demanding and strengthening faith)
• Baptism, Confirmation, & Eucharist relate respectively to birth, growth, & nutriment. Aquinas says that nutriment precedes growth as a cause. This is the reasoning that Pope Leo XIII allowed the order to be changed.

THE CONFIRMANDI

• Anyone who is baptized and has not already received it may receive Conf. (CIC 889.1)
• The age of Confirmation
• The aggressive secularization of society necessitates an education in the Faith prior to the reception of the sacrament and can bring about a utilitarian view of the Sacraments of Initiation which must be avoided.
• On the one hand the unity of Confirmation with Baptism under the title of “Christian Initiation” calls its conferees to a premature age of reception.
• On the other hand the character of the sacrament that perfects the soul concerns the demands of an adult age, a call at the end of childhood.
• Putting together these two concepts “Christian maturity” and “adult faith” brings about an understanding of the beginning of an age of discretion – after a congruent period of catechesis – as a moment more adapted for the reception of Confirmation.
• The western Church favors an age of discretion rather than birth bc. the symbolism of ecclesial union is more privileged and the preceding education in the Faith is valued.
• The Eastern Church retains that sacramental unity is more important even from a temporal view and will not be undervalued. It avoids every form of pastoral utilitarianism and manifests more trust in the actions of God, which do not necessarily depend on the performance of man.
• The Roman Catechism established Confirmation at a maximum of age 12, just before Communion.
• In the 20th century under St. Pius X, Communion was shifted to 7 as the age of reason and Confirmation was put till after but no specific timeframe was given.
• The Ordo Confirmationis establishes for the Latin Church that Confirmation should be done at around the age of seven.
• Episcopal conferences may set the age standard and as well individual bishops may choose a more mature age, but what trumps all requirements is “an adequate formation.”
• Overall it is seen to occur between the ages of 12-18 around the world. Anyone in danger of death should be Confirmed within discretion. (CCC 1307).

PREPARATION OF THE CANDIDATES

• The rite instills both in the cradle Catholic and more so in the catechumens the summation of the teaching of basic doctrine to which they must now be witnesses.