Catholicism - Now I Get It!
Study Guide to CHAPTER 6:
HOW CAN YOU GET IT?
QUESTIONS FOR DISCUSSION
Which Sacrament does Confirmation complete?
In the Early Church, Confirmation had many names: unction, chrism, and sealing, to name a few. Give one more. (Hint: see Hebrews 6:2 and Acts 19:5-6)
Who generally administers the sacrament of Confirmation, and what is the person’s connection to the Apostles?
Which Sacrament should those about to receive Confirmation receive in order to prepare themselves for entrance of the Holy Spirit?
What are the seven gifts of the Holy Spirit that we receive in Confirmation?
What substance is used to anoint the forehead of those receiving Confirmation?
In the Bible, what did Christians receive first – Baptism or Confirmation? (See Acts 19:5-6)
Three of the seven sacraments can never be received more than once in a lifetime. Which three?
What happened on Pentecost?
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Suggestions for further reading:Why Confirmation? Why Be Catholic? by Daniel L. Pilarczyk. Huntingdon, IN: Our Sunday Visitor, 2003.
Nurturing Young Catholics: A Guide for Confirmation Sponsors (And Other Caring Adults) by Joseph Moore, Mahwah, NJ: Paulist Press, 1995.
I Have Chosen You – Leader's Guide: A Six Month Confirmation Program for Emerging Young Adults by Joseph Moore
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Helpful entries from the online Catholic Encyclopedia.
Confirmation www.newadvent.org/cathen/04215b.htm
St. Thomas Aquinas on Confirmation www.newadvent.org/summa/407200.htm
Holy Spirit www.newadvent.org/cathen/07409a.htm
Chrism www.newadvent.org/cathen/03696b.htm
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HELPFUL WEB SITES
www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a2.htm#1285 (Catechism on Confirmation)
www.catholic.com/library/confirmation.asp (Confirmation in the Bible)
www.newadvent.org/cathen/04215b.htm (St. Thomas Aquinas on Confirmation)
www.cin.org/users/james/ebooks/master/trent/tsacr-c.htm (The Catechism of Trent)
www.cin.org/users/james/ebooks/master/pius/psacr-c.htm (Catechism of St. Pius X)
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Acts 19:5-6 On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Spirit came on them; and they spoke with tongues and prophesied.
Acts 8:14-21 Now when the apostles at Jerusalem heard that Sama'ria 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. Now when Simon saw that the Spirit was given through the laying on of the apostles' hands, he offered them money, saying, "Give me also this power, that any one on whom I lay my hands may receive the Holy Spirit." But Peter said to him, "Your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God.
2 Cor. 1:21-22 But it is God who establishes us with you in Christ, and has commissioned us; he has put his seal upon us and given us his Spirit in our hearts as a guarantee
Eph. 1:13 In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised Holy Spirit.
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WHAT DOES THE CATECHISM SAY ABOUT CONFIRMATION?
1285 Baptism, the Eucharist, and the sacrament of Confirmation together constitute the "sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace.89 For "by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed."90
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.91 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.92 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."93
1287 This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated to the whole messianic people.94 On several occasions Christ promised this outpouring of the Spirit,95 a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost.96 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.97 Those who believed in the apostolic preaching and were baptized received the gift of the Holy Spirit in their turn.98
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."99
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."100 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, the term Confirmation suggests that this sacrament both confirms and strengthens baptismal grace.
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.101
1291 A custom of the Roman Church facilitated the development of the 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.102 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;103 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;104 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."105
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 object.106 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.107
1296 Christ himself declared that he was marked with his Father's seal.108 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."109 This seal of the Holy Spirit marks our total belonging to Christ, our enrollment in his service for ever, as well as the promise of divine protection in the great eschatological trial.110
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:
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.111 When adults are baptized, they immediately receive Confirmation and participate in the Eucharist.112
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:
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.]."114 In the Eastern Churches of Byzantine rite, after a prayer of epiclesis, the more significant parts of the body are anointed with myron: forehead, eyes, nose, ears, lips, chest, back, hands, and feet. Each anointing is accompanied by the formula SfragiV dwreaV PneumatoV ˘Agiou (Signaculum doni Spiritus Sancti): "the seal of the gift of the Holy Spirit."115
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.116
III. THE EFFECTS OF CONFIRMATION
1302 It is evident from its celebration that the effect of the sacrament of Confirmation is the special 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!";117
- 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;118
- 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:119
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.121
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)."122
IV. WHO CAN RECEIVE THIS SACRAMENT
1306 Every baptized person not yet confirmed can and should receive the sacrament of Confirmation.123 Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the faithful are obliged to receive this sacrament at the appropriate time,"124 for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.
1307 For centuries, Latin custom has indicated "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.125
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:
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.127
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.128
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.129
V. THE MINISTER OF CONFIRMATION
1312 The original minister of Confirmation is the bishop.130
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.131
1313 In the Latin Rite, the ordinary minister of Confirmation is the bishop.132 If the need arises, the bishop may grant the faculty of administering Confirmation to priests,133 although it is fitting that he 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 can give him Confirmation.134 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
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WHAT DID THE CHURCH FATHERS SAY ABOUT CONFIRMATION?
St. Cyprian of Carthage: "It is necessary for him that has been baptized also to be anointed, so that by his having received chrism, that is, the anointing, he can be the anointed of God and have in him the grace of Christ" (Letters 7:2 [A.D. 253])
St. Cyprian of Carthage: "Some say in regard to those who were baptized in Samaria that when the apostles Peter and John came there only hands were imposed on them so that they might receive the Holy Spirit, and that they were not re-baptized. But we see, dearest brother, that this situation in no way pertains to the present case. Those in Samaria who had believed had believed in the true faith, and it was by the deacon Philip, whom those same apostles had sent there, that they had been baptized inside—in the Church. . . . Since, then, they had already received a legitimate and ecclesiastical baptism, it was not necessary to baptize them again. Rather, that only which was lacking was done by Peter and John. The prayer having been made over them and hands having been imposed upon them, the Holy Spirit was invoked and was poured out upon them. This is even now the practice among us, so that those who are baptized in the Church then are brought to the prelates of the Church; through our prayer and the imposition of hands, they receive the Holy Spirit and are perfected with the seal of the Lord" (ibid., 73[72]:9).
"[A]re not hands, in the name of the same Christ, laid upon the baptized persons among them, for the reception of the Holy Spirit?" (ibid., 74[73]:5).
"[O]ne is not born by the imposition of hands when he receives the Holy Ghost, but in baptism, that so, being already born, he may receive the Holy Spirit, even as it happened in the first man Adam. For first God formed him, and then breathed into his nostrils the breath of life. For the Spirit cannot be received, unless he who receives first has an existence. But . . . the birth of Christians is in baptism" (ibid., 74[73]:7).
St. Cyril of Jerusalem: "After you had come up from the pool of the sacred streams, there was given chrism, the antitype of that with which Christ was anointed, and this is the Holy Spirit. But beware of supposing that this is ordinary ointment. For just as the bread of the Eucharist after the invocation of the Holy Spirit is simple bread no longer, but the body of Christ, so also this ointment is no longer plain ointment, nor, so to speak, common, after the invocation. Further, it is the gracious gift of Christ, and it is made fit for the imparting of his Godhead by the coming of the Holy Spirit. This ointment is symbolically applied to your forehead and to your other senses; while your body is anointed with the visible ointment, your soul is sanctified by the holy and life-giving Spirit. Just as Christ, after his baptism, and the coming upon him of the Holy Spirit, went forth and defeated the adversary, so also with you after holy baptism and the mystical chrism, having put on the panoply of the Holy Spirit, you are to withstand the power of the adversary and defeat him, saying, ‘I am able to do all things in Christ, who strengthens me’" (Catechetical Lectures, 21:1, 3–4 [A.D. 350]).
St. Cyril of Jerusalem: "[David says,] ‘You have anointed my head with oil.’ With oil he anointed your head, your forehead, in the God-given sign of the cross, so that you may become that which is engraved on the seal, ‘a holy thing of the Lord’" (ibid., 22:7).
For more Early Church writings on Confirmation, see http://www.catholic.com/library/Confirmation.asp
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Further Helps
1. If you are preparing for the one-time Sacrament of Confirmation, reception of the Sacrament of Penance and intense prayer are necessary to prayer you for coming of the Holy Spirit into you. Are you ready to assume the role of disciple and witness to Christ?
2. If you are planning to take on the name of a saint for your Confirmation, be sure to do some reading and research on a variety of holy men or women. You can read about hundreds of saints at www.catholic.org/saints/stindex.php or www.catholic-forum.com/saints/patron02.htm. You might also consider a trip to the library. One good saints book is the Encyclopedia of Saints (published by Our Sunday Visitor).
3. Think long and hard before you select your Confirmation sponsor. Your sponsor must be the same gender as you and must already have been confirmed. The sponsor should be at least 16 years old, serious about his or her Catholic faith, and must live a good life. To emphasize the unity of Baptism and Confirmation, the Church recommends selecting your Baptismal godmother or godfather as sponsor if he or she fulfills all the above requirements.
4. Remember what our Catechism teaches: “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 confirmation.
5. If you have already received the Sacrament of Confirmation, how can you make greater use of the gifts of the Holy Spirit? How can you better profess your faith publicly? Do your talents or interests match up with any ministries of your parish? Have you invited anyone to Mass or Confession lately?
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