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Diocese of Kansas City-St. Joseph Policy for the Celebration of the

Sacrament of Confirmation with Adolescent Catholics June 1999

1. Through the sacrament of Confirmation the Holy Spirit is poured out upon the Baptized, and they

are more intimately united to Christ, the Church, and the Church’s mission in the world. 2. The Confirmation process is situated within the lifelong journey of faith. This journey begins

with Baptism. It is fortified by the Eucharist and supported by the prayer and example of the family and Catholic community. Elementary catechesis and ministry to, with, by, and for junior and senior high school youth help the maturing person on his or her journey. Following Confirmation, young adults have opportunities for continuing formation and growth in prayer through youth ministry and on-going integration into the parish community.

3. As “one of the highest responsibilities of the people of God is to prepare the Baptized for

Confirmation,”1 each parish community is to provide for formation for, and celebration of, the sacrament of Confirmation as one clearly identifiable component of its overarching ministry with youth. Parents, through their continuing commitment which they accepted in the Rite of Baptism, have a unique responsibility to be involved in, and supportive of, the parish formation process. Adolescent Catholics, then, are invited and expected to participate fully in the parish’s formation process.

4. Canon law states that a young person is to be “suitable instructed and properly disposed” to

celebrate Confirmation.2 In the Diocese of Kansas City-St. Joseph. the Rite is immediately preceded by a twelve month (minimum) parish formation process. Furthermore, considering the process of adolescent development, Confirmation may not be celebrated prior to the second semester of the sophomore year of high school.

5. The Confirmation formation process includes phases of: Invitation, Formation, Reflection, and

Mission. These stages include the foundational components of the process: instruction, retreats and prayer, and experiences of service and advocacy. Liturgical celebrations and rituals at Sunday Mass, punctuate the transitions through the process.

6. The whole Church journeys in hope toward the fulfillment of the Kingdom, but the path of each

parish and individual has unique experiences and situations. Therefore, a parish may discern adaptations to portions of the process to meet and individual’s particular needs.

7. The Bishop is the ordinary minister of the sacrament of Confirmation. His role underscores the

sacrament’s relationship to the apostolic tradition and the universal Church. 8. This Diocesan Confirmation policy applies to Catholics who were baptized prior to the age of

reason. In all other cases the Rite of Christian Initiation off Adults is normative.3 1 Rite of Confirmation, Introduction, 3, Catechism of the Catholic Church, 1309 2 Canon 889, c.f. Rite of Confirmation, Introduction, 3, 11, 12 3 c.f. Rite of Confirmation, Introduction, 11

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Guidelines June, 1999

The following Guidelines elaborate on the Policy for the Celebration of Confirmation with Adolescent Catholics.

I. Planning the Parish Process

1. The Confirmation formation process in the Diocese of Kansas City-St. Joseph is marked by the

phases of Invitation, Formation, Reflection, and Mission which are punctuated by blessings and liturgical rituals, culminating in the celebration of the Rite of confirmation. The process includes all of the following elements:

a) catechetical instruction, b) retreat and prayer experiences, c) service and advocacy. The goal of the process is to further integrate the adolescent Catholic into the life and mission of

the universal Church. Every parish is to develop a plan to provide for the celebration of Confirmation and the formation

process which precedes it. This plan is to be completed by the Feast of Pentecost 2000. One resource for structuring the process is Confirmed in a Faithful Community (St. Mary’s Press,

c. 1995). This program meets Diocesan objectives for spiritual formation and catechetical instruction. As a model program it may be adapted to meet the needs of individual parish communities.

2. Formation for Confirmation always takes place within the context of a parish community.

Involvement in Catholic high school-based formation and ministry is to be integrated into the parish. Confirmation process with appropriate adaptations. Home school catechesis is a supplement to, but not a substitute for, the parish-based process which is normative in our Diocese.

3. The Church’s liturgical year and the lectionary express the great mysteries of our faith.4 Planners

should attend to the liturgical seasons and the lectionary when developing the parish formation process.

4. The Confirmation formation process provides adequate opportunities for building relationships

with and providing catechetical instruction for those to be confirmed. In addition to sessions specifically for Confirmation candidates, this approach helps parishes integrate the candidates, parents, and sponsors into all areas of parish life: prayer and liturgy, service and justice, community and fellowship. Creative scheduling can afford the candidates and the parish community opportunities for positive experiences of parish life beyond regular catechetical sessions. Summer months may provide occasions for youth to participate in community-building events or in parish service and mission efforts.

4 c.f. Constitution on the Sacred Liturgy, no. 102

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Scheduling which strives to avoid major school conflicts and appreciates the value of relationships formed in the high school years will be perceived as respecting adolescents and their developing sense of independence.

5. For young people who feel invited and respected, both within the Confirmation formation process

and the wider parish community, participation will be a natural response. Regular participation is expected. An atmosphere of respect and openness among the young people, sponsors, and catechists will allow all those involved to discuss and make appropriate adjustments as necessary in special circumstances.

6. The Pastor or Pastoral Administrator, parents, sponsors, catechists, Confirmation teams, staff, and

the entire faith community have vital roles to fulfill in forming adolescents for Confirmation. Parishes should seek to offer training, prayer, and reflection opportunities to help each group and individual fulfill their particular call as models of Christian discipleship. Confirmation formation team members and catechists should be invited and expected to participate in related Diocesan formation offerings. Those parishes choosing to utilize a small group formation model will also want to provide initial and ongoing formation for small group facilitators and hosts.

7. Adults serving in any way with the Confirmation formation process must comply with the

Diocesan policies as detailed in the Diocesan Handbook for Ministering with Youth. 8. Parents have a unique role in the formation process for any sacrament. The Confirmation process

should engage and include parents, highlight their witness to the faith in word and deed, and facilitate inter-generational reflection and discussion.

9. Sponsors are fully initiated Catholics, not prohibited by law from participating in the sacramental

life of the Church.5 The sponsor serves as model of Christian discipleship and a mentor for the adolescent Catholic.6 As a symbol of the continuous relationship between the universal church and the young person throughout his or her formation “it is desirable that the Godparent at Baptism, if available, also be the Sponsor at Confirmation.”7 In any case, a sponsor is to be invited to participate actively throughout the Confirmation formation process.

Parents have a distinct role in a young person’s sacramental formation and therefore are not to

serve as Confirmation sponsors for their own children.8 Young persons who already have a prospective sponsor are to be advised that sponsors must be

both willing and available to meet these guidelines.9 It is the parish’s responsibility to provide qualified adults from which sponsors may be chosen by

youth. 10. The person responsible for coordinating the parish formation process is to obtain a Baptism

Certificate for each adolescent entering the process.

5 c.f. Canons, no. 874, 892, 893 6 c.f. Canon, no. 872 7 Rite of Confirmation, no. 5; c.f. Canon, no. 893 8 c.f. Rite of Confirmation, no. 5 9 c.f. Rite of Confirmation, no. 6

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11. Some parishes have retained the custom wherein a young person preparing for Confirmation selects a “Confirmation name.” This pious practice, although never a part of the official rite, may be retained; however, it is recommended that a candidate use his or her Baptismal name.

12. Stoles are a symbol of Sacramental Ordination. The recent practice of candidates making and

wearing stoles for the Rite of Confirmation may not be continued.10

13. When developing the parish Confirmation formation calendar, the Pastor and/or Confirmation

Team should be aware of the application process for scheduling the celebration of Confirmation with the Bishop.

II. Components of the Parish Process

1. The rich and distinctive tradition of the Catholic Church is expressed in our rituals and symbols.

The parish should plan to generously employ our liturgical resources11 both in the context of Sunday Mass and in catechetical sessions.

Blessings and rituals with the community gathered for Sunday Mass are particularly effective at

communicating the relationship between those preparing for Confirmation and the community of which they are valued members; in this relationship each party calls the other to renewed and heightened prayer.

2. The sacrament of Reconciliation is to be encouraged and incorporated into the process as a means

of preparing for the celebration of Confirmation. 3. Retreats are an indispensable part of formation for the celebration of the sacrament. Retreats are

extended periods of prayer and reflection, usually encompassing all of one day and evening and/or including an overnight stay. The goals and format of the event will be determined, in part, by their placement in the process. For instance, one goal of a retreat early in the formation process may be to introduce participants and the Confirmation team to one another. A retreat scheduled closer to the celebration of a blessing or liturgical ritual or the Rite of Confirmation itself may offer a more reflective atmosphere.

4. Service and advocacy for justice are among the lived expressions of our faith.12 Service is

understood as helping to provide material goods and resources (e.g.: food, clothing, housing) directly to people in need. Advocacy includes prayer, education, and action to empower people and/or eliminate social evils (e.g.: racism, abortion, capital punishment, economic injustice).

The essential elements of service and/or advocacy are: a) attentiveness to the Gospel call to justice and service, b) recognition of needs in the civil community, c) identification of ways in which persons may be served or empowered,

10 General Instruction of the Roman Missal, no. 297, 302 11 e.g.: Gook of Blessings (Sons and Daughters, no. 174; Missionaries, no. 451; Catechesis, no. 491; Students and Teachers, no. 522) 12 c.f. Rerum Novarum, no. 54-55; Centesimus Annus, no. 57

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d) actual service and/or advocacy, e) reflection on the experience. Young adults are to be introduced to these elements and to experience them. Care is to be taken

that the service experiences in the Confirmation process are not seen by the young adults a related solely to sacramental formation, but are inherent to their entire life as Christian disciples. Further, one of the goals of the service and advocacy component is to introduce adolescents to persons, situations, and needs outside of their family and parish with which they may not already be familiar. A minimum of 30 hours of service and/or advocacy is expected during the Confirmation process. This time frame allows for the potential of developing a relationship with those who are served and for whom advocacy takes place. It also provides the opportunity to investigate and attempt substantive responses to situations and needs. Parents, sponsors, and team members are invited to be involved in the ministry and may help introduce the young persons to the other parishioners with whom they will be serving.

5. In the Confirmation formation process young people are invited to participate more fully in the

life of the parish community. This invitation recognizes their individual gifts and interests as well as the needs of the community. Such participation may include liturgical, catechetical, and fellowship ministries within the parish.

6. During the Confirmation formation process two or more individual interviews are conducted by

an adult (Pastor or Pastoral Administrator, Confirmation coordinator, or delegate) serving in the Confirmation formation process. Sample interview formats may be found on pages 17 and 19 of this section.

The initial interview helps strengthen the relationship between the adolescent Catholic and the

parish community which is represented by the adult hosting the interview. This interview also provides vital information about the candidate’s interests and gifts as well as his or her personal and academic schedules.

Another interview takes place immediately preceding a liturgical ritual or celebration in which

the young person makes public his or her commitment to the final phase of formation for the reception of Confirmation. This interview helps the Pastor or Pastoral Administrator (or delegate) discern with the Candidate his or her readiness to celebrate the sacrament of Confirmation.

In any interview situation, if more than one person will be conducting the interviews, it is

important that a standard format and list of questions and topics be used. 7. Textbooks used in Confirmation formation should adhere to Diocesan guidelines which require

an Imprimatur, and should integrate and address the content of the Catechism of the Catholic Church.

III. Concluding the Process and

Planning the Rite of Confirmation 1. The Bishop is the ordinary minister of the sacrament of Confirmation. On occasion the Bishop

may choose to delegate his role to one or more priests.13

13 c.f. Canon, no. 884

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2. The Pastor or Pastoral Administrator (or delegate) should be aware that information regarding the Bishop’s schedule, as it pertains to requests for Confirmation, will be provided through the regular, monthly Pastoral Bulletin. The request for the sacrament of Confirmation may need to be submitted one year in advance of the desired celebration.

3. The Diocesan Office of Youth Ministry will provide additional information on special dates for

celebrating Confirmation. 4. The Diocesan Office of Worship “Celebration of the Sacrament of Confirmation” Guidelines are

to be observed. These guidelines are located in Section 4 of the Diocesan Handbook for Ministering with Youth. The planning sheets are to be sent to the Office of Worship two weeks prior to the celebration.

5. Every young person preparing to celebrate Confirmation must request the sacrament by writing a

personal letter to the Bishop. This letter will describe, in the Candidate’s own words, his or her participation in the process, and new or affirmed insights resulting from the process. It is particularly helpful for the Candidate to describe his or her experiences of service and advocacy. Guidelines for this letter are found on page 20 of this section.

6. The Candidate letters are to be sent to the Bishop’s Office no later than thirty days prior to the

Rite of Confirmation. 7. The Candidate letters are to be accompanied by a cover letter from the pastor or Pastoral

Administrator (or delegate). This letter is to call the Bishop’s attention to special gifts or accomplishments (e.g.: exceptionally faithful or creative involvement in a service ministry) of participants in the Confirmation process. It is also appropriate and helpful to mention any special situations which may have been experienced by any Candidates (e.g.: death of a parent or sibling).

8. The Pastor or Pastoral Administrator (or delegate) should complete the Confirmation Summary

Form and send it to the Diocesan Office for Youth and Campus Ministry. This form is to be sent to the Office no later than thirty days prior to the Rite of Confirmation. This form is located on page 21 of this section..

9. Reception of the sacrament of Confirmation is to be recorded in the parish where the celebration

took place. The home parish of the candidate should also record the sacrament and the location of the celebration. The home parish should notify the parish where the young person was baptized.14

14 Rite of Confirmation, no. 14

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Confirmation Policy

The Sacrament of Confirmation is celebrated at about the age of sixteen. Modeled on the catechumenate, a parish-centered process of preparation precedes the celebration and includes the elements of catechetical instruction, Christian service, prayer and retreats, and integration into the parish community. Ideally, this program begins one and one-half years prior to celebration of the sacrament. (The process may be adjusted to the individual needs of candidates and/or parish community.) Celebration of the sacrament will not precede the second semester of the sophomore year. Parishes desiring to celebrate Confirmation make a formal request to the Office of the Bishop in accordance with his calendar request policy and indicate that appropriate formation of the candidates has been completed or is in process. The process includes:

1) Pre-evangelization (community building, invitation to relationship), evangelization (the lived example and witness of adults, other young people, and the faith community), and catechesis (a deeper awareness and appreciation of Jesus’ teachings and the Catholic tradition).

2) Two interviews with the candidate, one upon entry into the process and one during the later stages of the process to discern the candidate’s desire and readiness to celebrate the sacrament

3) Two letters from the young person. The first is to the parish community, requesting participation in the process. The second is a reflective letter composed during the final stages of the process and is addressed to the Bishop indicating the candidate’s desire to be confirmed, the type of service he/she has participated in, and how he/she has grown in faith during the process.

4) Retreat and prayer experiences. 5) Service and/or mission experiences. 6) Participation and integration into the life of the parish community. 7) Confirmation is celebrated with the Bishop (Canon 882).

“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’s actions, gifts, and 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.” (CCC 1309)

The complete Office of Worship Guidelines for Celebration of the Sacrament of Confirmation may be

found in Section 4.

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Correlation of “Confirmed in a Faithful Community” Resources to

Guidelines for the Policy for the Celebration of Confirmation with Adolescent Catholics

Diocese of Kansas City-St. Joseph

Section I. Planning the Parish Process □ Goals and Design Coordinator’s Manual, Chapters 2-3, p. 23-25 □ Church Liturgical year and the Lectionary Catechist’s Guide, Reflection Session 4, Step C, p. 225-239 Catechist’s Theology Handbook, Chapter 9, p. 151-162 □ Planning and Scheduling Coordinator’s Manual, Chapter 4, p. 39-52 □ Team Training Coordinator’s Manual, Chapter 4, p. 41 Coordinator’s Manual, Chapter 5, p. 58 Coordinator’s Manual, Appendix □ The Role of Parents Coordinator’s Manual, Chapter 5, p. 57 □ The Role of Sponsors Coordinator’s Manual, Chapter 5, p. 59-62

Section II. Components of the Parish Process □ Retreats Coordinator’s Manual, Chapter 6, p. 73-107 □ Service and Advocacy Catechist’s Guide, Reflection Session 1, Step D, p. 209 Catechist’s Guide, Mission Session 2, Step D, p. 296 Catechist’s Theology Handbook, Chapter 10, p. 176 □ Interviews Coordinator’s Manual, Chapter 4, p. 44; 46 Coordinator’s Manual, Chapter 5, p. 63-64; 66-67 □ Textbooks Candidate’s Formation Journal Candidate’s Reflection and Mission Journal

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Confirmation Processes Based on the Zanzig Model These sample outlines are offered with the understanding that: • initiation into and formation with the parish community, begun in Baptism, is a life-long process • the Confirmation process is one identifiable component of the parish’s ministry to, with, by, and for youth • scheduling strives to include and encourage participation in parish and diocesan liturgical celebrations events, and formation offerings • it is ideal to avoid, whenever possible, scheduling conflicts with significant and valuable school and extra-curricular activities

(Sample) Spring Start-up

Autumn • Coordinator and Team Training

Invitation April – May

• Initial Interview • Orientation Meeting • Invitation Sessions (2) • Reflection Day (community-building) • Parent Session(s) • Sponsor Formation

Summer • Begin Service Experiences and Reflections • Community-building Events • Parish and Diocesan Events • Retreat (optional placement) (1 of 2) • RITE OF ENTRANCE

Formation September – Ash Wednesday

• Formation Sessions (6) • Service Experiences and Reflections • Community-building Events • Parish and Diocesan Events • Second Interview • Retreat (optional placement) ( 1 of 2) • RITE OF COVENANT

Reflection Lent

• Reflection Sessions (6) • Prayer Evenings with Families and Sponsors • Parish and Diocesan Events • Retreat (optional placement) (1 of 2)

Easter Season – Summer • CELEBRATION OF CONFIRMATION

Mission Easter Season – Summer

• Mission Sessions (2) • Parish and Diocesan Events

(schedule Liturgical Formation with Diocese)

(Sample)

Autumn Start-up Winter

• Coordinator and Team Training Summer

• Initial Interview

Invitation August – October

• Orientation Meeting • Invitation Sessions (2) • Parent Session(s) • Sponsor Formation• • Begin Service Experiences and Reflections • Community-building Events • Parish and Diocesan Events • Retreat (1 of 2) • RITE OF ENTRANCE

Formation November – May

• Formation Sessions (6) • Service Experiences and Reflections • Community-building Events • Parish and Diocesan Events

Summer • Service Experiences and Reflections • Community-building Events • Parish and Diocesan Events

Reflection Autumn

• Second Interview • Retreat (optional placement) (1 of 2) • RITE OF COVENANT • Reflection Sessions (6) • Prayer Evenings with Families and Sponsors • Parish and Diocesan Events • CELEBRATION OF CONFIRMATION

Mission Late Autumn – Early Winter

• Mission Sessions (2) • Parish and Diocesan Events

(schedule Liturgical Formation with Diocese)

Liturgical Seasons,

Parish, and Diocesan Celebrations and Events

Parish

• Advent Services, Evening Prayer • Ash Wednesday Service • Lenten Offerings and Stations of the Cross • Feast Day Celebration • Parish Mission or Parish-wide Retreat • Communal Reconciliation Services • Festival / Social

Diocesan • Chrism Mass (Lent) • Formation for Special Ministers of Holy Communion and Lectors (Year-round) • Ordinations

Youth Events • Youth Rally (Lent) • TEC Weekends (Year-round) • Heartland Youth University (Summer) • National Catholic Youth Conference (November) • World Youth Day (October)

Academic and Civil Scheduling Considerations • High School retreats and service projects • Semester Finals • Extracurricular activities (i.e.: regional music competitions, speech tournaments, plays and sports teams playoffs) • Graduation • National Holidays (Thanksgiving, Christmas, Dr. Martin Luther King, Jr., Fourth of July, etc.)

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Confirmation Situations Who is the Who may When? Under what In the Diocese of Candidate? Confirm? Conditions Kansas City-

St. Joseph Unbaptized adult. The Priest who Immediately after The priest must baptizes. baptism. confirm in every instance. (Canon 885.2) Unbaptized child The priest who Immediately after The priest must of catechetical age. baptizes. baptism. confirm in every instance. (Canon 885.2) Unbaptized child The bishop or his At a scheduled After the candidate Celebration of the under catechetical delegate. confirmation completes the sacrament will not age. Mass. Diocesan precede the Confirmation second semester formation process. of the sophomore year of high school. Adult baptized in The priest who Immediately after The priest must another Christian receives him or her their reception. confirm in every denomination. into the church. Confirmation is instance. integral to reception into full communion. Child of catechetical The Priest who Immediately after The priest must age baptized in receives him or her their reception. confirm in every another Christian into the church. Confirmation is instance. denomination. integral to reception into full communion. Child under The bishop or his At a scheduled After the candidate Celebration of the catechetical age Delegate confirmation completes the sacrament will not baptized in Mass Diocesan precede the another Christian Confirmation second semester denomination. formation process of the sophomore year of high school Adult already The bishop or his At a scheduled After appropriate The bishop may baptized a Catholic Delegate confirmation Preparation confirm the Mass candidate at a diocesan celebration, a parish celebration, or he may delegate the pastor to confirm Child of catechetical The bishop or his At a scheduled After the candidate Celebration of the age already baptized Delegate confirmation completes the sacrament will not a Catholic Mass Diocesan precede the Confirmation second semester formation process of the sophomore year of high school Any baptized Any priest. Immediately After whatever Catholic in danger Preparation of death is possible. Prepared by Rev. Paul Turner, STD for the Diocese of Kansas City-St. Joseph, June 4, 1999.

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Ten Principles for Designing a Confirmation Process

In the following article, Thomas Zanzig has eloquently stated goals for, and a vision of, Confirmation which are, in many ways, similar to those presented in diocesan training for Confirmation Coordinators. Mr. Zanzig and St. Mary’s Press have graciously permitted us to reprint this chapter from the Confirmed in a Faithful Community: Coordinator’s Manual for this Handbook. For more information on Confirmed in a Faithful Community, see the brochure in the Appendix. To some degree it is misleading to speak of “designing a confirmation program.” As our discussion has demonstrated, confirmation is not a program but rather one part of a complex process of initiation into the church. By reducing the entire process into a “program,” we tend to lose touch with the profound phenomenon that is taking place when one chooses to enter fully into a life of faith shared with a community of believers. We can easily come to look upon confirmation preparation as “just one more program” among many offered in a parish during the year. Additionally, the term program in common parish usage too often refers specifically to educational or instructional endeavors, a restriction that we have already noted is not reflective of sound confirmation theology and practice. Thus, I use the word program, to refer to the components of Confirmed in a Faithful Community and the word process to refer to all the events, activities, and experiences by which the candidates prepare for confirmation. The fact remains, however, that in the real world of religious education (and, increasing, in total youth ministry programs) we must develop and direct processes of preparation for those expecting to be confirmed. I use that phrase, “expecting to be confirmed,” intentionally, for it points out another fact that we must keep in mind when developing our processes. All that we have said thus far about the sacraments of initiation and the Rite of Christian Initiation of Adults (RCIA) can sound very exciting in theory, especially when viewed from the perspective of individual adults freely choosing to enter fully into the faith-life of the church. Yet most directors of religious education programs or coordinators of youth ministry are dealing with situations that are decidedly less than ideal. Let’s be brutally honest about it: We are often confronted with the prospect of “training” adolescents who do not want to be part of our programs, and we are often expected

to do so with the less-than-enthusiastic support of parents, sponsors, and even our parish pastors. Additionally, far too many of our parishes fail to provide the kind of welcoming, lively, celebratory environment required for effective initiation of new members. In the climate we often encounter, the grand vision of the RCIA can seem rather out of touch with reality. In the concluding comments of Chapter 2, I noted that effective confirmation preparation requires great sensitivity and patience. An absolutely essential key to the development of successful educational programs and individual learning experiences is that that be in touch with the starting point of the potential learner. And in the case of confirmation programming, we must view as our “potential learner, not only individual confirmand but also the parish community. Because all sacraments are essentially community celebrations - or should be - our process must reflect as much as possible a sensitivity to the background, attitudes, and expectations of all who will be touched by them. This is particularly the case in the celebration of the sacraments of initiation, the specific intent of which is the initiation of the new member into the full life of the faith community. It is not enough that we adequately prepare the young people to decide to share that community life; we must also adequately prepare the community to assume the responsibilities that come with the acceptance of new members and to receive and to be enriched by the new members themselves. In this chapter, I offer a series of ten principles for developing a process of confirmation preparation. I believe that these principles apply to all process of preparation; the specific application of these principles to Confirmed in a Faithful Community is the concern of part B of this manual. One of the most helpful things we as process developers and publishes can do is to offer guidelines and direction that can help

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individual parishes develop processes that are responsive to their own situations, their own starting points. Such direction is the intent of the remainder of this manual. Carefully read and reflect on each of the ten principles. Analyze your own parish in terms of each one. Talk through your reflections and reactions with other parish staff members. Doing so will help you gain an accurate sense of the starting point and needs of your parish regarding confirmation. Then the suggestions offered in the section that follows - “Planning and Directing Confirmed in a Faithful Community” - will serve as helpful resources from which you can design a unique process to suit your particular needs. 1) The process should be committed to, based on, and work out of a vision of confirmation that recognizes confirmation as a sacrament of initiation. Without repeating all the historical and theological information summarized earlier in this manual, I will say simply that a sound contemporary approach to the sacrament will - to use John Roberto’s terminology - reflect the liturgical-initiation school rather than the theological-maturity school of confirmation theology. Following the lead of the post-Vatican Council II church, process coordinators should use as their norm the process of initiation reflected in the RCIA. This necessarily implies that the close relationship between confirmation, baptism, and the Eucharist will be explained and respected as part of the process. It is also recommended that, insofar as is possible, the celebration of confirmation should take place within the Easter season - though never during the Easter Vigil itself, which should be reserved for the initiation of unbaptized persons. (I immediately acknowledge, of course, that in the real world the majority of parishes will not be able to schedule confirmation when they wish.) 2) The actual implementation of the RCIA or catechumenal approach to confirmation should be patiently and gradually introduced to the larger parish community rather than imposed quickly with little orientation or education. If we learned anything from the years immediately following the Vatican Council II, it is that simply mandating or imposing change on

people only confuses and ultimately alienates them. One reason for this is that any radical change can easily be seen as a condemnation of the past. And what is quite difficult in any situation - social, political, educational - is nearly catastrophic regarding religion and faith because the personal stakes for the sincere believer are so high. Thus if we simply announce or even imply that our past approaches to confirmation were based on faulty theology, what does that say to those who were sincere recipients of the sacrament in the past? Our goal should be sensitivity to the experiences and feelings of our people, slowness to criticize or condemn the past, and commitment to the gradual evolution of a new approach to the sacrament. For example, if a parish has always operated out of a theological maturity approach to confirmation, I would think it reasonable now to set a goal of fully implementing a catechumenal approach over a five-year period. The constant criterion for instituting changes over the course of that period should be the adequate preparation of the entire community, to the point where any change is understood and viewed as positive and life-giving. Implicit in this principle is another point: I mentioned earlier that we will experience tension between theology and pastoral practice for a long time when dealing with sacraments of initiation. I believe firmly that whenever such tension exists we should virtually always decide our course of action based on the pastoral needs of people rather than on theological integrity. I will be referring to this point later when proposing a process of preparation for those working with Confirmed in a Faithful Community. 3) The process should be sensitive and responsive to the developmental characteristics of the candidates. The process should not be so centered on the theology of the sacrament that it loses touch with the actual life experiences and readiness of the candidates. RCIA theology presumes the mature and free participation of adult catechumens. When the RCIA is adapted for use with adolescents, we must adjust our expectations of both the participants and our process of preparation. We cannot expect our

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young candidates to be anything other than what they are - adolescents. It would be more fruitful and more respectful of many of our young people to concentrate on an evangelizing style of religious education rather than on methods that might only be effective with committed adults. 4) The process should include diverse catechetical approaches and methodologies that are responsive to the varying degrees of readiness expressed by the candidates. This principle is basically a logical extension of principle 3. Catechesis in its richest sense includes personal faith sharing, shared prayer and worship, and free and enthusiastic service to the community. A number of the currently published programs for confirmation preparation, reflecting as they do the theology of the RCIA, include these characteristics as central to their programming. Of course, the difficulty is that the young people themselves may not be anywhere near ready for these kinds of public expressions of faith. Even many adult participants in the RCIA, regardless of their personal maturity or depth of faith, are uncomfortable with spontaneous prayer or with the kind of person storytelling that is part of the RCIA process. We cannot normally expect such sharing from young people, nor should we try to force it on them. Rather, the early use of nonthreatening methods that respect and affirm the young people may well provide the groundwork of trust and openness that can lead naturally to more personal faith sharing in the later stages of the process of preparation. 5) Confirmation preparation should be grounded in a vision of total youth ministry rather than viewed as solely or primarily a religious education program. The connection between the RCIA vision of initiation and contemporary models of an approaches to total youth ministry was briefly alluded to earlier in this manual. One of the most far-reaching and significant implications of the RCIA is its vision of the faith-life of the entire community as the foundation and focus of the sacraments of initiation. That same vision is at the very heart of our contemporary understanding of youth ministry. At the risk of sounding judgmental, I would now go so far as to say that a parish cannot hope to have a truly

solid and effective approach to confirmation preparation without a commitment to total youth ministry as well. As has been stated before, this does not mean that there is not place in confirmation preparation for a religious education component. It does, however, suggest two points; (1) that any religious education component of a total process should be highly evangelizing, invitational, and relational in style, and (2) that such a component must be viewed as only one dimension - an not the mot critical one - of preparation for the sacrament. 6) As a general rule, the less effective a parish’s total ministry to it youth, the more its confirmation preparation should concentrate on relational ministry and evangelization. The more successful a parish’s total youth ministry, the more its confirmation preparation can center on religious education or catechesis. In my experience, one of the most common causes of failure in confirmation process is the lack of prior attempts to build with young people the relationships of trust that can facilitate an effective proclamation of the Good News of Jesus. At its extreme, a parish may simply try to impose on young people - to whom it has not effectively ministered in years - a theological and intellectual understanding of confirmation that can only seem static, artificial, and out of touch with the real world of young people. We in the Catholic Church have had such a long-standing commitment to education that we feel that we have failed if our young people cannot give us the proper academic answers to our theological questions. The difficulty we often have encountered, of course, is that our students can give us all the right answers but do not find those answers meaningful in their life. My belief is that, particularly in preparation for initiation into the community, our concentration must be on the faith attitudes of our young people - specifically their sincere, growing relationship with a loving God and their desire to share and celebrate that with the community of faith. If our young people only grudgingly and halfheartedly approach the community for confirmation, we have failed - regardless of how well they might do on tests of their theological understanding. If, on the other hand, they joyfully, prayerfully, and enthusiastically seek confirmation, then we have succeeded - even if

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they cannot fully explain their commitment in theological terms. I should also note here our common misconception of confirmation as a kind of graduation out of formal religious education. If, as we now claim, confirmation is initiation into a fuller and richer faith-life, and if the community of faith truly recognizes its responsibility to continue to nurture and nourish the faith of its members, then we should not longer think we need to “teach the young people everything while we still have them.” We should become more comfortable concentrating on the felt needs of the young people themselves rather than on our needs as conscientious adult Christians. I will readily grant that the above conditions are very great ifs, but the principle we are promoting here remains valid. This is not meant to imply, of course, that theological understanding and enthusiastic acceptance of faith are mutually exclusive realities. Our ideal is to develop processes that both education and excite the young people. However, if one dimension of the process must be emphasized at the expense of the other, I would strongly urge that the cognitive or educational component be limited in order to more effectively evangelize the candidates. 7) The freedom of the young person to accept or reject confirmation should be respected, encouraged, and protected. Identifying the personal freedom of the young people as a principle of process design for confirmation need hardly be explained or argued. Sacramental theology has always made clear that a sacrament received under duress or coercion is not valid; hence the invalidity of shotgun marriages. The difficult in the case of confirmation lies in enforcement of the principle. How do we determine when parental "encouragement" crosses over into parental coercion or force? What do we do when a candidate claims free choice and we have reason to believe his or her parents are forcing that claim? (“You tell that coordinator you’re doing this on your own or else!”) These are sticky questions, and clearly there are no easy answers. One approach to this issue that I have found helpful in my work is this: I emphasize

throughout the process of preparation that the ultimate decision to accept or reject confirmation must be left to the individual candidate. However, I also state that the process of preparation is intended to help the young person make a mature and thoughtful decision, an that parent therefore have a right - indeed, an obligation - to provide their children with reasonable encouragement to attend. This approach not only helps parents to feel that they have fulfilled their responsibility but also maintains the freedom of the candidate to make the final choice. When questions of readiness occur, the process director can sit down with the candidate and her or his parents and talk through the issue based on personal experiences with all parties. Though some questions will still inevitably arise, this approach has worked well for me for many years. Later in this manual, I will further discuss the issue of the candidate’s readiness for the sacrament. 8) The process should provide for significant community involvement in the formation of candidates. According to the ideal suggested by the RCIA, active community involvement in the initiation of new members is presumed by the theology of the sacrament. But, once again, we work in the real world in which such involvement by the community at large is rarely practiced. As noted in principle 2, we should be patient and sensitive regarding this and work toward more active parish participation as part of a long-term process of implementation. How might the community be encouraged toward more active involvement in the preparation of candidates? Two prominent opportunities are provided in the involvement of sponsors and in the greatly enriched liturgical celebrations now associated with the catechumenal model of preparation outlined in the RCIA. As will be more fully explained later in this manual, various rites and rituals based on the RCIA can be designed for parish liturgies during which the candidates can experience the welcome and support of the worshipping community. The role of sponsors will also be discussed later. In addition to these two primary opportunities for broader community participation in confirmation preparation, many parishes have made an effort to maintain parish awareness of

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the confirmation processes through pulpit announcements and notes in the parish bulletin and the parish newsletter. Names of candidates can be posted on an attractive banner in a central part of the church. In a small parish, individual candidates may be briefly profiled on a special bulletin board during each week of confirmation preparation. This profile might include a photo of the candidates, a description of his or her talents or favorite activities, a few brief quotes by the candidates, and so on. One excellent idea used by many parishes is the promotion of “prayer partners." In one approach to this, the names of all candidates are posted in the church, and parishioners are encouraged to sign up to pray for specific candidates on a regular basis, perhaps during family meal prayers, throughout the period of preparation. This can have a tremendous effect on the candidates as they become aware of the care and concern other parishioners have for them. Let these few brief suggestions prompt your imagination to find more creative ways to involve the parish community as a whole in confirmation preparation. 9) The process should make provisions for the formation of the community by the candidates as well as that of the candidates by the community. This principle reflects the radical change of perspective regarding confirmation that has been prompted by the RCIA. In the traditional approach to the sacrament, our common perspective has been that the adult community - usually through one or two of its representatives - gives something or does something to the candidates. But the RCIA clearly recognizes a character of mutually within the sacraments of initiation. The candidates are not only our offspring for whom we bear some responsibility. They are also gifts to the community, each one offering talents and abilities that can make the community far better and richer. The candidates should be grateful that the community ahs invited and accepted them but the community should also be most grateful that the candidates have accepted that invitation. The candidates will most clearly enrich the community through the liturgical celebrations that are part of their preparation process. These liturgies need the active involvement of other

parishioners. In theory and - one would hope - in practice, the community members will be renewing and celebrating their own faith journeys as they witness those of the candidates. It also seems to me that a proper approach to service projects will be grounded in this sense of the mutual sharing of gifts within community rather than in the often negative sense that such service is somehow a test or proof of the candidates. The candidates’ service involvement should be an expression of their experience of their own giftedness and a desire to share their gifts with the community. More on service projects will be shared later in this manual. 10) The process must recognize that newly confirmed young people need support and direction - and then be ready to provide it. Perhaps no dimension of confirmation preparation is more commonly ignored than this one. Even process that are objectively very successful in preparing young people for confirmation are often woefully inadequate in continuing to support the newly confirmed as they attempt to assume their new roles in the community. This may be due in pat to our own limited involvement in the community as adults: If Sunday liturgy is all I need, why should those young people need more? This perspective not only reflects adult apathy but also fails to recognize the unique needs of young people. The RCIA suggests that this need for continuing development in the period called mystagogy. As defined earlier, this is a time of postbaptismal catechesis intended to help new members of the community to reflect on the mysteries they have just experienced and to enter more comfortably into the life of the community. A sound process of preparation of adolescents will take a cue from this period of the RCIA and provide concretely and clearly for the ongoing nurturing of the young people following their confirmation. Once again, it must be made clear that this should be more than a structured religious education program, though that may well be part of what is offered. However, the proper framework for this continuing care of the newly confirmed should be total youth ministry rather than just the religious education component of it.

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These are the principles I strongly recommend as you strive to develop a process of preparation for confirmation. Others may occur to you as you reflect on these. Feel free to add your own insights as you develop guidelines for confirmation process development. My chief

point is that there should be some guidelines such as these and that they should be followed carefully. If not, our confirmation processes will be ill conceived with poorly directed efforts that ultimately alienate young people rather than initiate them into a fuller faith-life.

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First Confirmation Interview Candidate Name: This interview should be conducted before the official start of the process. (Have the candidate complete the “Personal Information Form” prior to the interview. This information will assist you in forming your questions.) The purpose of the interview is to assess the youth’s starting point and if there are any concerns the youth brings to the process. 1. Warmly welcome the candidate. Introduce yourself, tell of your role in the process and how you are ready to assist the youth if they need help. 2. Note the high school the youth attends, and ask the candidate about how school is going. Comment on the sports/musical instrument, etc. Explore what the youth does with free time and what his/her family is like. 3. Review Personal Information Form. 4. Explore the youth’s past involvement in the parish and in their faith. Does the youth normally participate in Mass by coming with their family or do they come on your own? (or affirm the candidate’s participation if you see her/him at Mass). 5. Are they aware of the personal commitment we ask of those desiring to participate in the Confirmation process? Do they think they will be able to participate fully in all elements of the process? (Note any potential concerns/exceptions). 6. Do they know what role we ask a sponsor to fulfill in the process? (Review the requirements.) 7. Is there any particular help or support from parents, your sponsor, or the parish community that they need in order to participate in the process fully? (i.e.: rides to events). 8. What brings the youth to seek Confirmation at this time? Encourage honesty so it can be determined if they come with an open mind and enthusiasm or if they have concern, reservation or even hostility toward participating in the process. 9. Ask if they have any questions. 10. Affirm the candidate for taking this step to be a part of the Confirmation process. Let them know that you care about them and the parish cares. It is important that this process is a valuable one for them, therefore, if they are having problems, bring them to the coordinator’s attention at anytime.

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11. Comments:

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Confirmation Personal Information Form (please print) Name: Address: street city state zip Phone email Religious Education Background: Elementary School: Parish affiliation: Attended: School of Religion – Grades Attended: Parish School – Grades

If you were a member or more than one parish, use the back of this sheet. What clubs or organizations are you a member of? (Drama, Debate, Cheer, Scouts, etc.) What sports (if any) do you play?

Do you have a job? Where? Hours? Please answer the questions in your own words. (Use the back of this sheet if needed.) 1. Why would you like to participate in the Confirmation process? 2. Are you aware of the time necessary to participate in this process? (Go over calendar) Are you willing to make the commitment? 3. Talk about the service component. As you think about our community and world. What are some of the needs you see? Can you imagine developing a service project around meeting or addressing these needs? 4. How can the parish help you to grow in your faith at this time? Do you have questions about God, your relationship with Jesus, or the Church’s mission and teaching that you want to be sure you get a chance to talk about? 5. Do you have any questions about any part of this process or does any part worry you? 6. Go over sponsor information. Do you have anyone in mind? What is it about this person that will make him/her a good companion on this journey? OR Do you need help in identifying/inviting someone from our parish to be your sponsor?

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Second Confirmation Interview This interview should occur just prior to being Confirmed. Interviewer should keep notes of conversation. 1. On a scale of 1 to 10 (with 10 being the highest), how would you rate your experience in the Confirmation process? Why? 2. How has the Confirmation process affected how you look at faith? At Church? What has been the best part so far? What is one thing you would change? One thing you have learned. 3. In our first interview, we talked about service as an opportunity to meet a need in our community, or change the world. You identified . Did your service project relate to this? What did you do? Whom did you serve? Where was Jesus in the experience? 4. Share about your involvement in the parish community - such as religious education, junior high ministry, assisted at Mass, participated in a parish committee, worked with the elderly or was on the parish pastoral council. What did you learn about our community / about our Catholic Church from your involvement? 5. What does Confirmation mean to you today? 6. Do you want to be Confirmed at this time? Why? 7. What are you going to do after Confirmation to stay connected with the parish? How is Confirmation going to impact your future relationship to whatever parish community you belong? 8. What question (or questions) about the Catholic Church still remain?

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9. Review the remaining elements and schedule of the process and thank the candidate for being a part of the experience.

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Guidelines for Confirmation Letter to Bishop Boland

1. The letter is meant to provide the candidate an opportunity for reflection prior to the reception of

the Sacrament of Confirmation. 2. Letters are to be written in free narrative form in the candidate's own words, typewritten and

addressed to Bishop Boland. 3. The body of the letter should include the following reflections:

a. What have been the significant events and people in the life of the candidate that has lead to

the decision to be Confirmed at this time? b. What does it mean to be Confirmed? Does the candidate come to the sacrament freely? c. What was the most significant part of the preparation process for Confirmation? d. What part of the Confirmation process was not very helpful in making the decision to be

Confirmed? e. What was the service project that the candidate participated in? f. How does the candidate plan to continue to be involved in the parish and show evidence of

his/her deeper relationship with the parish and God after being Confirmed? 4. Letters must be sent as a group to the Bishop's Office four weeks prior to the celebration of the

Confirmation. 5. It is recommended that the letters be proofread prior to submission. Mail to: Bishop Raymond Boland P.O. Box 419037 Kansas City, MO 64141-6037

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Confirmation Summary Form Diocese of Kansas City-St. Joseph

Complete and return to the Youth Office 4 weeks prior to your scheduled celebration of Confirmation. Every question must be completed. Thank you for your cooperation. Parish City

Pastor/Pastoral Administrator Phone No

Confirmation Coordinator Day Phone No.

Number of candidates to be confirmed

Date Location

Of the group of youth who should be confirmed at this time, what percentage are being confirmed % When did the preparation process begin? (date) Preparation Description (use the back of this form if more space is needed.) A) Describe the instruction process and text books used. (Number of sessions, topics, instructors, small

groups in the home or large groups in the parish, etc.) B) Service Opportunities. (List the kinds of service and how service was integrated with other aspects of

the preparation process.) C) Describe the retreats offered. (How many, when, where, themes, length, etc.) D) Other activities: (Parent/sponsor involvement, sessions for parents, sponsors, etc.) E) How are the confirmed invited into the parish life and mission? (Assisting as liturgical ministers,

serving on the parish pastoral council, helping with religious education, etc.) Candidate’s letter to Bishop Boland must be sent to the Bishop’s office at least 4 weeks prior to the date of Confirmation. If you have questions concerning Confirmation, call Mary Kelly Mueller in the Youth Office, 756-1850,

ext. 554 or 1-800-246-1850.

INSTRUCTIONS FOR COMPLETING THE CONFIRMATION CARD The home parish of the youth being Confirmed is responsible to verify through the use of Baptismal Certificates, the Catholic Baptism of each individual being Confirmed. This is accomplished by requesting the Baptismal Certificate from each of the candidates prior to the reception of the Sacrament. From the information retrieved on the certificate, formal notification of the name of the Confirmandi, date, location and the administrant of the Sacrament of Confirmation must be forwarded to the parish of Baptism. Name of Confirmandi Confirmation Name Address City/State/Zip Confirmation administered by the Most. Rev. Confirmation administered by (Delegated by Bishop-Cannon 884) Confirmation Sponsor Date of Confirmation Parish of Confirmation Celebration City/State/Zip Father’s Full Name Mother’s Maiden Name Church of Baptism Denomination Address City/State/Zip Date of Baptism --------------------------------------------------------------------------------------------------------------------------------------------

INSTRUCTIONS FOR COMPLETING THE CONFIRMATION CARD The home parish of the youth being Confirmed is responsible to verify through the use of Baptismal Certificates, the Catholic Baptism of each individual being Confirmed. This is accomplished by requesting the Baptismal Certificate from each of the candidates prior to the reception of the Sacrament. From the information retrieved on the certificate, formal notification of the name of the Confirmandi, date, location and the administrant of the Sacrament of Confirmation must be forwarded to the parish of Baptism. Name of Confirmandi Confirmation Name Address City/State/Zip Confirmation administered by the Most. Rev. Confirmation administered by (Delegated by Bishop-Cannon 884) Confirmation Sponsor Date of Confirmation Parish of Confirmation Celebration City/State/Zip Father’s Full Name Mother’s Maiden Name Church of Baptism Denomination

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Address City/State/Zip Date of Baptism

Preparing the Liturgy for

The Rite of Confirmation The Office of Worship provides this document as means to assist the planners of Confirmation celebration. Bishop Boland is assuming the celebration to follow the form outlined in this document. If there are any variations, they must be discussed in advance with the Office of Worship.

Commentary and Guidelines

Before the Ceremony [5 - 8 minutes]

A representative of the parish(es) may greet the assembly in the name of the parish(es). They may wish to speak about the rite, about the restrictions on photography and videotaping, and may invite the members of the assembly to greet one another by name.

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For example: "Welcome to this celebration of Eucharist and the Sacrament of Confirmation. We gather as members of , ( , , and ) parish(es), and as friends and relatives of the candidates for confirmation. Because we also gather as sisters and brothers in Christ and sharers in the Gifts of the Spirit, let us stand and greet one another by name." Since not all in attendance may be familiar with musical responses chosen for the celebration, it would be hospitable to follow the greeting with a brief musical rehearsal led by the song leader/cantor. This rehearsal should end before the time of Mass.

Introductory Rites A. Procession

The ministers and servers process in the following order:

Incense (if in procession, incense is first; however, use of incense is optional) Cross bearer and two acolytes Confirmandi and sponsors (if in procession, weather and logistics permitting) Lector carrying the lectionary Deacon carrying the chrism (The parishes may use their own supply of

Chrism for the procession.) Concelebrants Bishop

If banners or other symbolic objects are carried in procession, they may be interspersed among the candidates or process behind the cross and candles. If any explanation of the banners or objects is needed (ideally, it should not be) the explanation should be part of the greeting or part of the service booklet. A person, or a few people (if a large procession), should assist in guiding seating and the placement of banners and objects.

B. Greeting

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C. Sprinkling/Penitential Rite

These rites and prayers must follow the rubrics cited in the Confirmation Ritual. To show the obvious link between Baptism and Confirmation, it is recommended that the Sprinkling Rite might replace the Penitential Rite. However, it is optional and should not replace the Penitential Rite during Lent. Appropriate music should accompany the Penitential Rite.

Liturgy of the Word D. Readings and Responses

Under normal circumstances, the reading and responsorial psalms that are found in the Official Rite of Confirmation are the readings that are to be used. From the Old Testament five selections are given; from the New Testament, twelve; six responsorial psalms and six Alleluia verses are provided, and twelve different selections from the four Gospels. The following exceptions and comments are noted: 1. The Mass of the Rite of Confirmation within Mass may be used on all

celebrations of Confirmation. The exceptions are the Sundays of Advent and Lent; and Sundays of Easter, Solemnities, Ash Wednesday, and Holy Week. In the exceptional cases, the readings and prayers of the liturgy for that day are to be used. Where possible, it would be ideal to avoid scheduling Confirmation on these dates in order to avoid conflicting themes. However, practical realities may necessitate Confirmation celebrations occurring during these times.

2. Normally, because of the solemnity of the occasion, there will be two readings

and a Gospel. Appropriately trained lectors should proclaim the readings before the Gospel, and the deacon will read the Gospel. If there is no deacon present, the pastor should read the Gospel.

Good liturgical practice calls for a period of silence to follow each reading and

the singing of the psalm. Custom of the parish may be followed in this regard; a silence of 20 to 40 seconds is considered reasonable.

E. Presentation of The Candidates

One of the following procedures may be used: Option # 1. If the class is considered small enough, each candidate is called by his/her full baptismal name and stands and remains standing after his/her name is announced. After the coordinator, pastor, or other person has announced all of the individual names, he/she can, in words similar to these, say:

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"Bishop , the parish community of N. wishes to present to you its men and women who have prepared for and are now ready to celebrate the fullness of Christian Initiation in the Sacrament of Confirmation." Option #2. While it is preferable to announce the individual names, if the class is large, the coordinator/pastor can sufficiently point them out in words similar to these: " Bishop , the parish community of N. wishes to present to you its men and women who have prepared and are ready to celebrate the fullness of Christian Initiation in the Sacrament of Confirmation. Each candidate has been well prepared and is accompanied by a sponsor. It is my privilege to present them to you at this time."

All candidates then stand together. In either of the above cases, the candidates then sit down for the homily.

F. Homily

The Bishop gives a homily. In the course of this homily, he may ask a few of the candidates to respond to questions. To facilitate this, the candidates and their sponsors should be seated together near the front of the church. Please be sure that the candidates are prepared for this possibility.

G. Profession of Faith

After the homily, the candidates stand and the Bishop asks them to renew their baptismal promises with five questions to which they answer "I do". (The baptismal promises should be printed in the program.) After the renewal of Baptism, the Bishop gives his assent to the candidates' profession of faith and proclaims the faith of the Church with these words:

“This is our faith. This is the faith of the Church. We are proud to profess it in Christ Jesus our Lord.”

The assembly responds: "Amen!"

H. Imposition of Hands--Invocation of the Holy Spirit

The Bishop addresses the assembly, asking them to pray for the candidates. The Bishop may invite other priests present to join him in extending hands over the group. The Bishop alone says the prayer. The assembly responds: "Amen!"

I. Anointing

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The anointing action should be visible to the entire assembly, who are seated. In order to insure this, we recommend the following procedure, realizing that each parish will have to deal with the issue of visibility in its own way.

The candidates and their individual sponsors should exit from their places via the side opposite to the center aisle and enter the sanctuary at points to the side and approach the Bishop from the side.

Both the Bishop and the candidates stand. The candidate is presented to the Bishop by the sponsor. The Bishop should be informed of the candidate's confirmation name by the sponsor announcing it. Sponsors will say the candidate's Confirmation name loud enough for the Bishop to hear it and place his/her right hand on the shoulder of the candidate before the anointing takes place.

1. The Bishop confirms the candidate through the anointing with Chrism in the

sign of the Cross on the forehead which is done through the laying of the hand and the words "N. , be sealed with the gift of the Holy Spirit." The candidate answers, "Amen!" Since the "Amen" represents the candidate's acceptance of the sign of the Sacrament, it is important they say "Amen" loudly and clearly. The coordinator should practice this with the candidates before hand.

2. The Bishop will then extend the peace greeting. To the greeting, "Peace be

with you," the candidate responds, "and also with you." It is Bishop Boland's custom to shake hands with the newly confirmed and with the sponsor.

3. The oil on the forehead is not wiped off, as it is a visible and more significant

sign of the sacrament. 4. After the Sign of Peace, the confirmed person and the sponsor return to their

place and can be seated. In terms of liturgical theology, the entire community should be involved in individual, silent prayer (or song) for each of the confirmandi during the laying on of hands and the anointing. If only a few people are being confirmed, this time ought to be one of sacred silence during the sacrament. However, one also needs to be sensitive to the pastoral dynamics. If a large number of people are to be confirmed, then a long period of silence may be ill advised if the particular worshiping community involved would not handle an extended period of silence well. Appropriate instrumental selections or appropriate choral or congregational music would be good ways to sustain the prayer of the assembly at this time. Taped background music is not considered an appropriate or acceptable component of ritual action, and should not be used when there are music ministers present.

5. After the last person has been confirmed, the servers approach the Bishop with a pitcher of water, basin, slices of lemon, and a towel.

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6. (Optional) Some form of acceptance and pledge of support for the newly-

confirmed on behalf of the assembly could be appropriate at this time. We suggest that the parish council president or another person express that in words similar to these:

"We, the members of N. community, rejoice in the

wonders God has worked in your lives. We pledge our friendship and support, as through prayer and mutual example, we grow together in the fullness of His Spirit."

(We would suggest that this statement be followed by the affirmative applause of

the assembly.) J. Prayer of The Faithful

The general intercessions follow in the usual form of introduction, petitions, and a concluding prayer by the Bishop. Sample general intercessions are found in the Rite. However, one or several of the newly-confirmed could compose and read the intercessions. (It is also quite appropriate and encouraged that the intercessions be sung if those with appropriate gifts and talents are present.) The intercessions should come in the following order: prayers for the church, the world, the parish, the confirmandi, and particular intentions or needs. Avoid wordy or over-particular petitions, and limit the number to no more than six.

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Liturgy of The Eucharist K. Preparation of The Gifts

A simple presentation of the gifts is recommended. The actual plates of unleavened bread and a carafe of wine are to be brought forward in procession. Gifts for the poor may also be brought forward in procession. Anything that is not an actual gift should not be included in this rite.

L. Eucharistic Prayer

Concelebrants pray the Eucharistic prayer in a quiet voice, so that only the Bishop's voice is audible. The concelebrant to the left of the Bishop assists with the book. The deacon raises the cup at the doxology.

M. Communion

Because this celebration is about full initiation into the life of a Christian, Communion should be offered under both forms to all present. Bishop Boland will distribute the Eucharist. A sufficient number of ministers of the Eucharist ought to be involved so that the distribution of communion under both species does not exceed a reasonable time within the context of the ceremony (ten minutes). Normally, we would recommend two cup ministers for every one bread minister.

N. Blessing

The Bishop, with miter and crosier, imparts the solemn blessing from the Mass of Confirmation. All respond "Amen" to both his prayer and blessing.

O. Concluding Rite

As soon as the closing hymn is announced, the cross bearer and servers ready themselves for the recessional. The ministers leave in the order as given for the processional. (Incense need not be used in the recessional).

Once the liturgy has been planned, the confirmation planning sheets

should be sent to the Office of Worship at least two weeks prior to the celebration

and before the booklet is printed.

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PRACTICAL NORMS IN AND FOR THE CELEBRATION The celebration of a sacrament is an important worship event in the life of the Catholic community. Therefore, the program of preparation of candidates for this sacrament and plans for the celebration ought to be a coordinated effort of the total parish family as well as including all parishes who are participating. 1. Parish Involvement The role of the parish community is important. This concept needs to be

reinforced in the weeks preceding Confirmation with bulletin announcements and any other practical means. In the weeks preceding, and throughout the catechesis, petitions and prayers need to be offered on behalf of the confirmandi so that all are aware of, and praying for them. Homilies on the sacraments of initiation need to impress the parish with their role in Confirmation. And finally, the whole parish should be actively invited to the liturgy of this rite of Christian initiation. (In some situations, the location of the celebration may limit the number of people from each parish. Invitations should be extended in an appropriate fashion, not to exceed accommodations.)

2. Sponsors It is expected that each confirmand have one sponsor, or a pair of sponsors who

fulfill the requirements set out in Canon Law and the diocesan guidelines. Whether the sponsor(s) are male or female is in itself of no consequence, however, there cannot be two of the same gender. The practice of having one parish sponsor for the whole group of confirmandi is to be discouraged. It is desirable that the godparents at baptism, if available, also be the sponsors at Confirmation. This expresses more clearly the link between Baptism and Confirmation and also makes the function and responsibility of the sponsor more effective. However, the option of choosing a special sponsor for Confirmation is not excluded.

Pastors/coordinators will see that the sponsors, chosen by the candidates or their

families, are spiritually fit to take on this responsibility and have exhibited the following qualities: (a) sufficient maturity to fulfill their function; (b) membership in the Catholic Church and their own reception of Christian initiation through Baptism, Confirmation, and Eucharist; (c) freedom from any impediment of law to their fulfilling the office of sponsor.

Parents are precluded by canon 893 (874) from serving as sponsors. Sponsors should be present and involved, as circumstances permit, throughout

the entire Confirmation preparation process. 3. Ministers

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All ministers in adult liturgy ought to be people of faith who participate fully and

regularly in the sacramental life of the Church. It is important that anyone who ministers in a liturgical role should be properly trained to exercise their role. Those being confirmed and family members of Confirmation candidates should be encouraged to serve in liturgical ministry.

In addition to the Bishop, priests, and deacons, those whose ministry is integral

to an effective and beautiful celebration are lectors, cantors and songleaders, choir, instrumental musicians, servers, ministers of hospitality, Special Ministers of Holy Communion, sacristan, and those who clean and decorate the worship space. It is helpful to have 3 or 4 servers and a Master of Ceremonies. The a Master of Ceremonies may be a deacon, priest, or layperson. The responsibilities of a Master of Ceremonies are included on a separate sheet. If no one is able or willing to serve as a Master of Ceremonies, the parish may invite Steve Obarski (Office of Worship) to be the a Master of Ceremonies.

4. Commentaries Generally there should be no commentaries inserted into the Confirmation liturgy.

An exception can be the short explanation or outline of the celebration given prior to the entrance procession.

5. Booklets and Copyrights The participants ought to have something that will aid their participation. The

simplest form would be a booklet that contains references to music in the parish's service book in the pews. It is neither necessary nor desirable to reprint the texts of readings or presider's prayers except in the case of multilingual liturgies.

Whenever a parish publishes its own participation aid for the liturgy, permission

must be obtained from copyright holders for all music (words and/or music). Many publishers provide reprint blocks on purchased music to be reprinted for an assembly. Often this block may be reprinted gratis.

6. Rehearsal Before the day of the ceremony, we recommend that the entire ceremony be

rehearsed. This should be supervised by the Confirmation Coordinator(s) and should include those to be confirmed, their sponsors, servers, lectors, and Special Ministers of Holy Communion. Such a practice will usually put everyone at ease and allow for a meaningful and reverent liturgy.

During this rehearsal, all the candidates and their sponsors should have the

opportunity to practice their responses and movements individually and as a group

7. Logistical Concerns

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Those to be confirmed are to be seated with their individual sponsors throughout

the entire ceremony. They are to be seated as a group near the front of the church. The planning committee must decide if all are to be seated in the church prior to the beginning of the ceremony, or if the candidates and sponsors are to take part in the entrance procession.

Special care must be taken that ushers, in performing their role, do not block the

view of the ceremony for anyone in the church. It is recommended that the use of flash photography and videotaping be

restricted to minimize distracting movement or light. Each parish should decide beforehand on these restrictions and make them, and the reasons for them, clear to those in attendance. Group pictures should be arranged in advance.

Bishop Boland is happy to administer the sacrament to each confirmand

personally, even in the case of large numbers. However, he is also willing to delegate others to assist him if such is deemed necessary.

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Preparation of the Worship Space There are four primary places of focus in a worship space for this celebration: Altar Ambo Presider's Chair Assembly seating. In the sanctuary, the ALTAR should be simple. Nothing but its fabric covering should be put on the altar until the preparation of the gifts, and then only the bread and wine and sacramentary (and if necessary, a microphone). The altar symbolizes Christ and should not be used as a book stand or as a place to put the chrism, etc. The CHRISM (carried in procession) should be placed on a pedestal. It should not be put in front of either the ambo or the altar, but should be prominent and visible to the faithful. In addition, this area needs at least two candles, a cross, and a credence table. On the credence table should be the usual requisites for Mass. In addition to these, there should be a pitcher with warm water, sliced lemon, a basin, and several hand towels. A second small table or stand would be helpful for the miter, and for the books used in the celebration. A chair for the assisting deacon should be near the Bishop's chair; concelebrating priests should be seated in a visible, but separate area; servers and the Master of Ceremonies should be placed so that their movement is not a distraction. Banners Processional banners and other fabric art may be prepared and used to add to the festivity of the celebration, and to include others in its preparation. Banners should conform to the norms of Environment and Art in Catholic Worship. Banners should be placed in such a way that they do not obstruct the people's view of the altar, ambo, chair, or Chrism. (See Environment and Art in Catholic Worship, #100).

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MUSICAL GUIDELINES The musical aspect of celebrating the sacrament of Confirmation is one of the main areas where one can express both the uniqueness of a particular liturgy or parish and also express the unity of the universal church. Virtually every worshiping community has the resources to make beautiful music of their prayer. Remember to be musically hospitable. A substantial part of the music chosen should be known to most of the assembly so that they feel welcome and comfortable. A variety of musical styles and instrumentation will add greatly to the festivity and the sense of "musical inclusion." If a parish choir or a combined choir from parishes involved is available, it should be encouraged to participate in the celebration. The choir should function in more than just a supportive role. The most appropriate times for them to sing alone are: 1. Before the Opening Procession as a choral prelude. 2. During the Anointing (if the number of confirmandi warrants music at this time)

and during the Preparation of Altar and Gifts. Instrumental music would also be appropriate at either of these times. Music during ritual action accompanies the action; it should end when the ritual action is completed.

3. A choral recessional or postlude. Music for Confirmation should always fit into and be governed by the following general guidelines: 1. Our selection of sung music should reflect the initiatory and paschal character of

the sacrament, and the primacy of service music known by the assembly. Songs that are drawn from the liturgy of Baptism, Eucharist, Easter, and Pentecost give us the best repertoire. (Exception: During the season of Lent.)

2. Good celebration and good music go hand in hand. Keeping that in mind,

choose music that the assembly and musicians are able to handle; music that is not beneath their ability and dignity. Musical, liturgical, and pastoral decisions must be effectively coordinated for the community to experience and become a part of a sacred celebration.

3. Those who plan the music should know well the publications by the Bishop's

Committee on the Liturgy: Music in Catholic Worship (BCL), and Liturgical Music Today (BCL).

What follows is an outline of the Rite of Confirmation with general guidelines to be used in planning the music:

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1. Prelude and Congregational Rehearsal prior to the liturgy. This sets the tone of musical festivity and welcome.

2. Procession.....The assembly should be engaged in this opening music. 3. Gathering Rites.....There are several options here; choose carefully. Where

appropriate, the Penitential Rite or a sprinkling rite may be used and the Gloria omitted. When the Gloria is used, it should be sung, and that may be done by either assembly or choir, but preferably both.

4. Responsorial Psalm.....This, as a rule, should be sung. The assembly should

always be involved in this response. An antiphonal setting works best. 5. Gospel Acclamation.....This acclamation should always be sung by the assembly.

If not sung, it should be omitted completely. If there is a Gospel procession or incensing at this point, it is appropriate that the acclamation be extended to accompany this action.

6. Renewal of Baptismal Promises.....Immediately following the renewal, a sung

acclamation may be used. If used, the acclamation is specified in the Rite and another song should not be substituted. If sung, it should involve the whole assembly.

7. Anointing.....During the anointing, music (either sung or instrumental). 8. General Intercessions.....On special occasions, these can be sung very

effectively. The assembly should always be involved in the response if they are sung.

9. Preparation of Altar and Gifts.....Instrumental, choral, or congregational music. 10. Holy, Holy, Holy; Memorial Acclamation; Great Amen.....These should be sung

by everyone present. 11. Our Father.....Everyone should pray this together. If it is sung, the doxology

should also be sung. When this is to be sung, Bishop Boland does not intone the call to prayer. He will, however, wait for the musicians and assembly to begin.

12. Breaking of the Bread (Lamb of God).....This litany-song may be done by the

assembly or choir, or both. The assembly should make the response. Many appropriate settings have been written that can be adjusted in length so that this song can accompany the breaking of the bread. However, it should be an appropriate length, not to take too long.

13. Communion.....There are many choral, instrumental, assembly, and responsorial

options here. According to Music in Catholic Worship, the assembly should sing during the communion procession. A period of silence should be considered after communion.

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14. Closing Song.....Festive music here may be choral, may involve the assembly, or

may even be instrumental. A combination of these options could be effective in prolonging the beauty of the celebration, and providing a final burst of energy to send forth the assembly to be Christ present in the world.

MUSIC FOR CONFIRMATION In order to give some good examples of songs that are available for use in the Rite of Confirmation, we have put together some suggestions. These suggestions should be viewed as an aid, NOT as a list of songs that should be used. We want to help those who might not be aware of some of these possibilities, and yet we do not want to limit anyone's vision. A good resource would also be all liturgical indexes to the various hymnals available. These suggestions will be updated from time to time and sent to all of the clergy and pastoral musicians in each of the parishes of the diocese. (Sources listed at end of suggestions). 1. Gathering Rite

Gather Us In - Marty Haugen - GIA What is this Place - GIA Praise to the Lord - ICEL For the Beauty of the Earth - ICEL The Church's One Foundation - ICEL Love Divine, All Love's Excelling - ICEL Festival Canticle: Worthy is Christ (This is the Feast of Victory for our God) - Richard Hillert - Concordia, and included in many hymnals and music issues Gather Your People - Bob Hurd - OCP All Creatures of Our God and King

2. Sprinkling Rite

Mass of Creation - Marty Haugen - GIA You Will Draw Water - R. Kreutz - OCP Cleanse Us, Lord - Joncas - WLP Flow River, Flow - Hurd - OCP

3. Gloria

Gloria - Peter Jones - OCP Gloria of the Bells - A. Peloquin - GIA Gloria: Mass of Creation - Marty Haugen Gloria - R. Kreutz - OCP

4. Responsorial

The Lord Is My Shepherd - J. Gelineau - GIA Proclaim His Marvelous Deeds - R. Kreutz - OCP Lord, Send Out Your Spirit - R. Kreutz - OCP Lord, Send Out Your Spirit - A. Peloquin - GIA

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Lord, Send Out Your Spirit - Haugen - GIA - Psalms for the Church Year and Gather Hymnal

5. Alleluia

Chant Alleluias #306, 307, 308, 310, 311, 312, 313, 314, 315 - All from ICEL Alleluia - Noel Goemanne - WLP Celtic Alleluia - O'Carroll/Walker - OCP

6. Anointing

Veni Sancte Spiritus - Taize - GIA Veni Creator Spiritus - Chant

7. General Intercessions

General Intercessions from "Litany" book - James Hansen - OCP Oyenos Mi Dios - Hurd - OCP Settings in various hymnals

8. Liturgy of the Eucharist

A Community Mass - R. Proulx - GIA A Festival Eucharist - R. Proulx - GIA Mass of Creation - M. Haugen - GIA Modality Mass - R. De Bruyn - OCP Mass: Sing Praise and Thanksgiving - Joncas - WLP

9. Communion

Now in this Banquet - Marty Haugen - GIA We Have Been Told - Haas - GIA Spirit Blowing Through Creation - Marty Haugen - GIA Behold the Lamb - M. Willett - OCP In the Breaking of the Bread - B. Hurd - OCP Jesus, Lord - R. De Bruyn - OCP Eat This Bread - Taize - GIA Without Seeing You - Haas - GIA

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10. Closing Now Thank We All Our God - ICEL O God Our Help in Ages Past - ICEL All People That On Earth Do Dwell - ICEL Holy God We Praise Thy Name We Are Called - Haas - GIA (also in hymnals and music issues) World Peace Prayer - Haugen - GIA (also in hymnals and music issues) Glory and Praise to Our God - NALR

Sources

ICEL = National Commission of English in the Liturgy Resource Collection of Hymns and Service Music for the Liturgy Published by GIA (See GIA below) GIA = GIA Publications 7404 South Mason Avenue Chicago, IL 60638 OCP/ NALR = Oregon Catholic Press P.O. Box 14809 Portland, OR 97214-0809 WLP = World Library Publications Schiller Park, IL

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CONFIRMATION PLANNING SHEET Parish Person Responsible for completing this form Phone Number(s) The planning sheet is made available to assist parishes and the Bishop's Office in providing a celebration that reflects the importance of the Sacrament. Upon completion of the planning sheet, copies should be sent to the Office of Worship. PLANNING SHEETS MUST BE SUBMITTED AT LEAST TWO WEEKS IN ADVANCE OF THE CELEBRATION. Questions concerning the celebration should be referred to Steve Obarski in the Office of Worship. Time & Place 1. Day, date and time of Confirmation 2. Location of Confirmation 3. Vesture for Bishop and Concelebrants Where will the Bishop and clergy vest? 4. Anointing: Chrism stand. Water, basin, lemon, towel on credence table or other inconspicuous but convenient place. Person responsible? 5. Service booklet or folder with copyright proprieties observed. Person responsible? The People 1. Names of Concelebrants:

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2. Name of Deacon(s): 3. Ministers of Hospitality: 4. Lectors: Should be regular, commissioned parish lectors, or well-prepared Confirmandi or family members. 5. Servers: Three or more adults or young people to assist the Bishop: 5a. Master of Ceremonies Name: 6. Cantor/Song leader(s): 7. Instrumentalists: 8. Choir

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The Order of the Mass Prelude Music:

Gathering Rites 1. Music for procession: 2. Kyrie: Sung Recited Omitted because of Sprinkling Rite 3. If Sprinkling Rite is used, the music will be: 4. If the Gloria is used, the music will be: 5. Opening Prayer Alternate Opening Prayer

Liturgy of the Word 1.The First Reading (select one): Ezek. 36:24-28 Is. 42:1-3 Joel 2:23; 3:1-3 Is. 11:1-4 Is. 61:1-3, 6, 8-9 of the Sunday or Feast 2.Responsorial Psalm (select one, should be sung): Ps. 104:1, 24, 27-28, 30-31, 33-34 Ps. 22:23-24, 26-27, 28, 31-32 Ps. 23:1-3, 3-4, 5-6 Ps. 96:1-2, 2-3, 9-10, 11-12 Ps. 117:1, 2 Ps. 145:2-3, 4-5, 8-9, 10-11, 15-16, 21 Seasonal, or of the Sunday or Feast 3.The Second Reading (select one): Acts 8:1, 4, 14-17 Acts 19:1-6

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Acts 2:1-6, 14, 22-23, 32-33 Rom. 8:14-17 1 Cor. 12:4-13 Eph.1:3,4,13-19 Acts 1:3-8 Acts 10:1, 33-34, 37-44 Rom. 5:1-2, 58 Rom. 8:26-27 Gal. 5:16-17, 22-23, 24-25 Eph. 4:1-6 of the Sunday or Feast 4.The Gospel Acclamation (select one, should be sung): John 14:16 John 16:33; 14:26 John 15:26, 27 Rev. 1:5, 6 Come, Holy Spirit, fill the hearts of your faithful; and kindle in them the fire of your love. Seasonal, or of the Sunday or Feast 5.The Gospel (select one): John 14:23-26 Matthew 16:24-27 Mark 1:9-11 Luke 8:4-10, 11-15 John 7:37-39 John 15:18-21,26-27 Matthew 5:1-12 Matthew 25:14-30 Luke 4:16-22 Luke 10:21-24 John 14:15-17 John 16:5-7, 12-13 of the Sunday or Feast Homily As Bishop Boland composes his homily, is there any information about the youth preparing for Confirmation that should be highlighted? There may have been some individuals who worked exceptionally hard or had to overcome a great deal to be Confirmed. Please include this information below.

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Rite of Confirmation 1. Presentation of the Candidates:

Option #1 Option #2

2. Renewal of Baptismal Promises: 3. Anointing: Music (if used): 4. Assembly's Gesture of Acceptance:

Will the assembly be invited to show a gesture of acceptance and pledge support, with applause, after the anointing? YES NO Who will present the youth for acceptance?

5. The General Intercessions: We plan to use the prayers found in the Rite. We plan to compose our own, using the model found in the Rite.

They will be read sung by

The Liturgy of the Eucharist 1. Preparation of the Altar: Bread & Wine will be presented by MUSIC: Where are the gifts received? at the altar in front of the altar

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other 2. The musical setting for the acclamations of the Eucharistic prayer (HOLY HOLY, MEMORIAL ACCLAMATION, AMEN): 3. Eucharistic Prayer Text: 4. Our Father & Doxology: Sung? Recited? 5. Lamb of God Musical Setting: 6. Communion Songs:

Dismissal 1. The final music will be: 2. The Confirmed will recess remain in place 3. Postlude: If, as part of your planning process, you would like assistance and/or input from the Office of Worship, please contact Steve Obarski at least three weeks before the date of Confirmation. In the event that any changes occur in the outline prior to the celebration, the Office of Worship should be notified as soon as possible. Contact: Stephen F. Obarski Office of Worship P.O. Box 419037 Kansas City, Missouri 64141-6037 (816) 756-1858, ext. 257

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Responsibilities of the Master of Ceremonies at Confirmation

Before Mass Check to see that the ritual books are set to the correct pages. Check the credence table to be sure that all that is needed is in place. Make provisions for lighting charcoal if incense will be used. Put Bishop's small Chrism vessel on the stand where the parish chrism is to go after

the procession. Orient the servers to some of the differences between this ceremony and regular

Mass. Practice holding the book, miter, and crosier. Explain about the additional handwashings. Clarify with the other ministers any of these differences as well. Introduce yourself and the servers to the Bishop. Assist the Bishop by assembling his crosier. Help organize the procession if needed - see that the ministers are in place when

they are supposed to be. You need not enter in procession.

Gathering Rites Before he reverences the altar with a kiss, Bishop Boland will hand you his miter and

crosier. Receive them from him behind the altar table, and set them aside. Bishop usually improvises the greeting and penitential rite - he does not need a book

for them. He does, however, need a book for the Blessing of Water and Sprinkling. If that is done, send a server with the book. Be sure that he has the book for the Opening prayer - send a second server with his

miter. Bishop will take it when he sits for the readings.

Liturgy of the Word If incense is used for the Gospel, you may send servers to the Bishop to put incense

in the thurible at the chair before he blesses the minister who will proclaim the Gospel,

or the server could meet the minister who will proclaim the Gospel near the ambo, and the minister will put incense in the thurible. approach the Bishop (or send a server) with the crosier. He will remove his miter

and take the crosier for the Gospel. After the Gospel, receive the crosier from the Bishop, and set it and the miter aside.

See that the Bishop has his confirmation binder with his homily notes.

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If the candidates are to remain in place for the Profession of Faith, then the Bishop

will probably proceed directly to that from his homily, and hold his own book. The Ceremonial calls for the Bishop to wear the miter and hold the crosier for the

Profession of Faith. Bring them to him, and be ready to receive them from him before the imposition of hands. Send a server to hold the book for the imposition of hands and prayer. After the prayer, bring servers with miter, crosier, and the Bishop's vessel of Chrism.

You may need to cue the confirmand to begin. After the anointing, receive the crosier from the Bishop, and send servers with

pitcher, bowl, sliced lemon, and towel to the Bishop at the chair, where he will wash his hands. The Bishop will remove the miter after he dries his hands. After that, send a server with the book so he can begin the General Intercessions. The Bishop receives the miter after the General Intercessions.

Liturgy of the Eucharist You may need to show the Bishop where it is customary to stand to receive the gifts. Receive the miter from him when he goes to the altar. After the Prayer over the Gifts, receive the zuchetto (skullcap) from him. Cue the

concelebrants to come stand behind the altar, if needed. You may need to show the Bishop where to stand for the distribution of Communion. After Communion, send servers to the chair with pitcher, bowl, and towel so that he

may wash his hands. After this, the Bishop receives the zuchetto. When the Bishop stands for the Prayer after Communion, send a server with the

book. After this prayer, the Bishop receives the miter. Have the crosier nearby, since the Bishop holds it while he blesses the people.

Dismissal According to the custom of the place, all may wait for a verse or two of the last

hymn, or all may begin to move sooner. You are the one who decides this, and cues the Bishop and others to move. You need not leave in the procession.

After the Mass, put the Bishop's chrism vessel and his book near his bags. You

may want to assist him by disassembling his crosier and repacking it.

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Preparing the Liturgy for

THE RITE OF CONFIRMATION

Outside of Mass The Office of Worship provides this document as means to assist the planners of Confirmation celebration. Bishop Boland is assuming the celebration to follow the form outlined in this document. If there are any variations, they must be discussed in advance with the Office of Worship.

COMMENTARY AND GUIDELINES

Before the Ceremony [5 - 8 minutes]

A representative of the parish(es) may greet the assembly in the name of the parish(es). They may wish to speak about the rite, about the restrictions on photography and videotaping, and may invite the members of the assembly to greet one another by name. For example: "Welcome to this celebration of the Sacrament of Confirmation. We gather as members of , ( , , and ) parish(es), and as friends and relatives of the candidates for confirmation. Because we also gather as sisters and brothers in Christ and sharers in the Gifts of the Spirit, let us stand and greet one another by name." Since not all in attendance may be familiar with musical responses chosen for the celebration, it would be hospitable to follow the greeting with a brief musical rehearsal led by the song leader/cantor. This rehearsal should end before the time of the Ceremony.

Introductory Rites A. Procession

The ministers and servers process in the following order: _ Cross bearer and two acolytes _ Confirmandi and sponsors (if in procession, weather and logistics permitting) _ Lector carrying the lectionary _ Deacon carrying the chrism (The parishes may use their own supply of

Chrism for the procession.) _ Vested clergy (alb and stole) _ Bishop

If banners or other symbolic objects are carried in procession, they may be interspersed among the candidates or process behind the cross and candles. If any explanation of the banners or objects is needed (ideally, it should not be) the explanation should be part of the greeting or part

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of the service booklet. A person, or a few people (if a large procession), should assist in guiding seating and the placement of banners and objects.

B. Greeting

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C. Opening Prayer from Sacramentary or Bishop=s Ritual Book

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D. Readings and Responses

Under normal circumstances, the reading and responsorial psalms that are found in the Official Rite of Confirmation are the readings that are to be used. From the Old Testament five selections are given; from the New Testament, twelve; six responsorial psalms and six Alleluia verses are provided, and twelve different selections from the four Gospels. Good liturgical practice calls for a period of silence to follow each reading and the singing of the

psalm. Custom of the parish may be followed in this regard; a silence of 20 to 40 seconds is considered reasonable.

E. Presentation of The Candidates

One of the following procedures may be used: Option # 1. If the class is considered small enough, each candidate is called by his/her full baptismal name and stands and remains standing after his/her name is announced. After the coordinator, pastor, or other person has announced all of the individual names, he/she can, in words similar to these, say: "Bishop , the parish community of N. wishes to present to you its men and women who have prepared for and are now ready to celebrate the fullness of Christian Initiation in the Sacrament of Confirmation." Option #2. While it is preferable to announce the individual names, if the class is large, the coordinator/pastor can sufficiently point them out in words similar to these: " Bishop , the parish community of N. wishes to present to you its men and women who have prepared and are ready to celebrate the fullness of Christian Initiation in the Sacrament of Confirmation. Each candidate has been well prepared and is accompanied by a sponsor. It is my privilege to present them to you at this time."

All candidates then stand together. In either of the above cases, the candidates then sit down for the homily.

F. Homily

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The Bishop gives a homily. In the course of this homily, he may ask a few of the candidates to respond to questions. To facilitate this, the candidates and their sponsors should be seated together near the front of the church. Please be sure that the candidates are prepared for this possibility.

G. Profession of Faith

After the homily, the candidates stand and the Bishop asks them to renew their baptismal promises with five questions to which they answer "I do". (The baptismal promises should be printed in the program.) After the renewal of Baptism, the Bishop gives his assent to the candidates' profession of faith and proclaims the faith of the Church with these words:

AThis is our faith. This is the faith of the Church. We are proud to profess it in Christ Jesus our Lord.@

The assembly responds: "Amen!"

H. Imposition of Hands--Invocation of the Holy Spirit

The Bishop addresses the assembly, asking them to pray for the candidates. The Bishop may invite other priests present to join him in extending hands over the group. The Bishop alone says the prayer. The assembly responds: "Amen!"

I. Anointing

The anointing action should be visible to the entire assembly, who are seated. In order to insure this, we recommend the following procedure, realizing that each parish will have to deal with the issue of visibility in its own way.

The candidates and their individual sponsors should exit from their places via the side opposite to the center aisle and enter the sanctuary at points to the side and approach the Bishop from the side.

Both the Bishop and the candidates stand. The candidate is presented to the Bishop by the sponsor. The Bishop should be informed of the candidate's confirmation name by the sponsor announcing it. Sponsors will say the candidate's Confirmation name loud enough for the Bishop to hear it and place his/her right hand on the shoulder of the candidate before the anointing takes place.

1. The Bishop confirms the candidate through the anointing with Chrism in the

sign of the Cross on the forehead which is done through the laying of the hand and the words "N. , be sealed with the gift of the Holy Spirit." The candidate answers, "Amen!" Since the "Amen" represents the candidate's acceptance of the sign of the Sacrament, it is important they say "Amen" loudly and clearly. The coordinator should practice this with the candidates before hand.

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2. The Bishop will then extend the peace greeting. To the greeting, "Peace be with you," the candidate responds, "and also with you." It is Bishop Boland's custom to shake hands with the newly confirmed and with the sponsor.

3. The oil on the forehead is not wiped off, as it is a visible and more significant

sign of the sacrament. 4. After the Sign of Peace, the confirmed person and the sponsor return to their place and can

be seated. In terms of liturgical theology, the entire community should be involved in individual, silent prayer (or song) for each of the confirmandi during the laying on of hands and the anointing. If only a few people are being confirmed, this time ought to be one of sacred silence during the sacrament. However, one also needs to be sensitive to the pastoral dynamics. If a large number of people are to be confirmed, then a long period of silence may be ill advised if the particular worshiping community involved would not handle an extended period of silence well. Appropriate instrumental selections or appropriate choral or congregational music would be good ways to sustain the prayer of the assembly at this time. Taped background music is not considered an appropriate or acceptable component of ritual action, and should not be used when there are music ministers present.

5. After the last person has been confirmed, the servers approach the Bishop with a pitcher of water, basin, slices of lemon, and a towel.

6. (Optional) Some form of acceptance and pledge of support for the newly-

confirmed on behalf of the assembly could be appropriate at this time. We suggest that the parish council president or another person express that in words similar to these:

"We, the members of N. community, rejoice in the wonders God has worked in your lives. We pledge our friendship and support, as through prayer and mutual example, we grow together in the fullness of His Spirit."

(We would suggest that this statement be followed by the affirmative applause of

the assembly.) J. Prayer of The Faithful

The general intercessions follow in the usual form of introduction, petitions, and a concluding prayer by the Bishop. Sample general intercessions are found in the Rite. However, one or several of the newly-confirmed could compose and read the intercessions. (It is also quite appropriate and encouraged that the intercessions be sung if those with appropriate gifts and talents are present.)

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The intercessions should come in the following order: prayers for the church, the world, the parish, the confirmandi, and particular intentions or needs. Avoid wordy or over-particular petitions, and limit the number to no more than six.

K. Lord=s Prayer L. Blessing and Dismissal

The Bishop, with miter and crosier, imparts the solemn blessing from his Ritual book.. All respond "Amen" to both his prayer and blessing.

A Deacon, if present, may dismiss in the usual way.

O. Concluding Rite

As soon as the closing hymn is announced, the cross bearer and servers ready themselves for the recessional. The ministers leave in the order as given for the processional.

Once the liturgy has been planned, the confirmation planning sheets

should be sent to the Office of Worship at least two weeks prior to the celebration

and before the booklet is printed.

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PRACTICAL NORMS IN AND FOR THE CELEBRATION The celebration of a sacrament is an important worship event in the life of the Catholic community. Therefore, the program of preparation of candidates for this sacrament and plans for the celebration ought to be a coordinated effort of the total parish family as well as including all parishes who are participating. 1. Parish Involvement

The role of the parish community is important. This concept needs to be reinforced in the weeks preceding Confirmation with bulletin announcements and any other practical means. In the weeks preceding, and throughout the catechesis, petitions and prayers need to be offered on behalf of the confirmandi so that all are aware of, and praying for them. Homilies on the sacraments of initiation need to impress the parish with their role in Confirmation. And finally, the whole parish should be actively invited to the liturgy of this rite of Christian initiation. (In some situations, the location of the celebration may limit the number of people from each parish. Invitations should be extended in an appropriate fashion, not to exceed accommodations.)

2. Sponsors

It is expected that each confirmand have one sponsor, or a pair of sponsors who fulfill the requirements set out in Canon Law and the diocesan guidelines. Whether the sponsor(s) are male or female is in itself of no consequence, however, there cannot be two of the same gender. The practice of having one parish sponsor for the whole group of confirmandi is to be discouraged. It is desirable that the godparents at baptism, if available, also be the sponsors at Confirmation. This expresses more clearly the link between Baptism and Confirmation and also makes the function and responsibility of the sponsor more effective. However, the option of choosing a special sponsor for Confirmation is not excluded.

Pastors/coordinators will see that the sponsors, chosen by the candidates or their families, are spiritually fit to take on this responsibility and have exhibited the following qualities: (a) sufficient maturity to fulfill their function; (b) membership in the Catholic Church and their own reception of Christian initiation through Baptism, Confirmation, and Eucharist; (c) freedom from any impediment of law to their fulfilling the office of sponsor.

Parents are precluded by canon 893 (874) from serving as sponsors.

Sponsors should be present and involved, as circumstances permit, throughout the entire Confirmation preparation process.

3. Ministers

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All ministers in adult liturgy ought to be people of faith who participate fully and regularly in the sacramental life of the Church. It is important that anyone who ministers in a liturgical role should be properly trained to exercise their role. Those being confirmed and family members of Confirmation candidates should be encouraged to serve in liturgical ministry.

In addition to the Bishop, priests, and deacons, those whose ministry is integral to an effective and beautiful celebration are lectors, cantors and songleaders, choir, instrumental musicians, servers, ministers of hospitality, Special Ministers of Holy Communion (if needed), sacristan, and those who clean and decorate the worship space. It is helpful to have 3 or 4 servers and a Master of Ceremonies. The Master of Ceremonies may be a deacon, priest, or layperson. The responsibilities of a Master of Ceremonies are included on a separate sheet. If no one is able or willing to serve as a Master of Ceremonies, the parish may invite Steve Obarski (Office of Worship) to be the a Master of Ceremonies.

4. Commentaries

Generally there should be no commentaries inserted into the Confirmation liturgy. An exception can be the short explanation or outline of the celebration given prior to the entrance procession.

5. Booklets and Copyrights

The participants ought to have something that will aid their participation. The simplest form would be a booklet that contains references to music in the parish's service book in the pews. It is neither necessary nor desirable to reprint the texts of readings or presider's prayers except in the case of multilingual liturgies.

Whenever a parish publishes its own participation aid for the liturgy, permission must be obtained from copyright holders for all music (words and/or music). Many publishers provide reprint blocks on purchased music to be reprinted for an assembly. Often this block may be reprinted gratis.

6. Rehearsal

Before the day of the ceremony, we recommend that the entire ceremony be rehearsed. This should be supervised by the Confirmation Coordinator(s) and should include those to be confirmed, their sponsors, servers, lectors, and Special Ministers of Holy Communion. Such a practice will usually put everyone at ease and allow for a meaningful and reverent liturgy.

During this rehearsal, all the candidates and their sponsors should have the opportunity to practice their responses and movements individually and as a group

7. Logistical Concerns

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Those to be confirmed are to be seated with their individual sponsors throughout the entire ceremony. They are to be seated as a group near the front of the church. The planning committee must decide if all are to be seated in the church prior to the beginning of the ceremony, or if the candidates and sponsors are to take part in the entrance procession.

Special care must be taken that ushers, in performing their role, do not block the view of the ceremony for anyone in the church.

It is recommended that the use of flash photography and videotaping be restricted to minimize distracting movement or light. Each parish should decide beforehand on these restrictions and make them, and the reasons for them, clear to those in attendance. Group pictures should be arranged in advance.

Bishop Boland is happy to administer the sacrament to each confirmand personally, even in the case of large numbers. However, he is also willing to delegate others to assist him if such is deemed necessary.

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Preparation of the Worship Space There are four primary places of focus in a worship space for this celebration:

Altar Ambo

Presider's Chair Assembly seating. In the sanctuary, the ALTAR should be simple. Nothing but its fabric covering should be put on the altar until the preparation of the gifts, and then only the bread and wine and sacramentary (and if necessary, a microphone). The altar symbolizes Christ and should not be used as a book stand or as a place to put the chrism, etc. The CHRISM (carried in procession) should be placed on a pedestal. It should not be put in front of either the ambo or the altar, but should be prominent and visible to the faithful. In addition, this area needs at least two candles, a cross, and a credence table. On the CREDENCE TABLE should be the usual requisites for Mass. In addition to these, there should be a pitcher with warm water, sliced lemon, a basin, and several hand towels. A second small table or stand would be helpful for the miter, and for the books used in the celebration. A chair for the assisting deacon should be near the Bishop's chair; concelebrating priests should be seated in a visible, but separate area; servers and the Master of Ceremonies should be placed so that their movement is not a distraction. Banners Processional banners and other fabric art may be prepared and used to add to the festivity of the celebration, and to include others in its preparation. Banners should conform to the norms of Environment and Art in Catholic Worship. Banners should be placed in such a way that they do not obstruct the people's view of the altar, ambo, chair, or Chrism. (See Environment and Art in Catholic Worship, #100).

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MUSICAL GUIDELINES The musical aspect of celebrating the sacrament of Confirmation is one of the main areas where one can express both the uniqueness of a particular liturgy or parish and also express the unity of the universal church. Virtually every worshiping community has the resources to make beautiful music of their prayer. Remember to be musically hospitable. A substantial part of the music chosen should be known to most of the assembly so that they feel welcome and comfortable. A variety of musical styles and instrumentation will add greatly to the festivity and the sense of "musical inclusion." If a parish choir or a combined choir from parishes involved is available, it should be encouraged to participate in the celebration. The choir should function in more than just a supportive role. The most appropriate times for them to sing alone are: 1. Before the Opening Procession as a choral prelude. 2. During the Anointing (if the number of confirmandi warrants music at this time)

and during the Preparation of Altar and Gifts. Instrumental music would also be appropriate at either of these times. Music during ritual action accompanies the action; it should end when the ritual action is completed.

3. A choral recessional or postlude. Music for Confirmation should always fit into and be governed by the following general guidelines: 1. Our selection of sung music should reflect the initiatory and paschal character of

the sacrament, and the primacy of service music known by the assembly. Songs that are drawn from the liturgy of Baptism, Eucharist, Easter, and Pentecost give us the best repertoire. (Exception: During the season of Lent.)

2. Good celebration and good music go hand in hand. Keeping that in mind,

choose music that the assembly and musicians are able to handle; music that is not beneath their ability and dignity. Musical, liturgical, and pastoral decisions must be effectively coordinated for the community to experience and become a part of a sacred celebration.

3. Those who plan the music should know well the publications by the Bishop's

Committee on the Liturgy: Music in Catholic Worship (BCL), and Liturgical Music Today (BCL).

What follows is an outline of the Rite of Confirmation with general guidelines to be used in planning the music:

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1. Prelude and Congregational Rehearsal prior to the liturgy. This sets the tone of musical festivity and welcome.

2. Procession.....The assembly should be engaged in this opening music. 3. Gathering Rites.....There are several options here; choose carefully. Where

appropriate, the Penitential Rite or a sprinkling rite may be used and the Gloria omitted. When the Gloria is used, it should be sung, and that may be done by either assembly or choir, but preferably both.

4. Responsorial Psalm.....This, as a rule, should be sung. The assembly should

always be involved in this response. An antiphonal setting works best. 5. Gospel Acclamation.....This acclamation should always be sung by the assembly.

If not sung, it should be omitted completely. If there is a Gospel procession or incensing at this point, it is appropriate that the acclamation be extended to accompany this action.

6. Renewal of Baptismal Promises.....Immediately following the renewal, a sung

acclamation may be used. If used, the acclamation is specified in the Rite and another song should not be substituted. If sung, it should involve the whole assembly.

7. Anointing.....During the anointing, music (either sung or instrumental). 8. General Intercessions.....On special occasions, these can be sung very

effectively. The assembly should always be involved in the response if they are sung.

9. Preparation of Altar and Gifts.....Instrumental, choral, or congregational music. 10. Holy, Holy, Holy; Memorial Acclamation; Great Amen.....These should be sung

by everyone present. 11. Our Father.....Everyone should pray this together. If it is sung, the doxology

should also be sung. When this is to be sung, Bishop Boland does not intone the call to prayer. He will, however, wait for the musicians and assembly to begin.

12. Breaking of the Bread (Lamb of God).....This litany-song may be done by the

assembly or choir, or both. The assembly should make the response. Many appropriate settings have been written that can be adjusted in length so that this song can accompany the breaking of the bread. However, it should be an appropriate length, not to take too long.

13. Communion.....There are many choral, instrumental, assembly, and responsorial

options here. According to Music in Catholic Worship, the assembly should sing during the communion procession. A period of silence should be considered after communion.

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14. Closing Song.....Festive music here may be choral, may involve the assembly, or

may even be instrumental. A combination of these options could be effective in prolonging the beauty of the celebration, and providing a final burst of energy to send forth the assembly to be Christ present in the world.

MUSIC FOR CONFIRMATION In order to give some good examples of songs that are available for use in the Rite of Confirmation, we have put together some suggestions. These suggestions should be viewed as an aid, NOT as a list of songs that should be used. We want to help those who might not be aware of some of these possibilities, and yet we do not want to limit anyone's vision. A good resource would also be all liturgical indexes to the various hymnals available. These suggestions will be updated from time to time and sent to all of the clergy and pastoral musicians in each of the parishes of the diocese. (Sources listed at end of suggestions). 1. Gathering Rite

Gather Us In - Marty Haugen - GIA What is this Place - GIA Praise to the Lord - ICEL For the Beauty of the Earth - ICEL The Church's One Foundation - ICEL Love Divine, All Love's Excelling - ICEL Festival Canticle: Worthy is Christ (This is the Feast of Victory for our God) - Richard Hillert - Concordia, and included in many hymnals and music issues Gather Your People - Bob Hurd - OCP All Creatures of Our God and King

2. Sprinkling Rite

Mass of Creation - Marty Haugen - GIA You Will Draw Water - R. Kreutz - OCP Cleanse Us, Lord - Joncas - WLP Flow River, Flow - Hurd - OCP

3. Gloria

Gloria - Peter Jones - OCP Gloria of the Bells - A. Peloquin - GIA Gloria: Mass of Creation - Marty Haugen Gloria - R. Kreutz - OCP

4. Responsorial

The Lord Is My Shepherd - J. Gelineau - GIA Proclaim His Marvelous Deeds - R. Kreutz - OCP Lord, Send Out Your Spirit - R. Kreutz - OCP Lord, Send Out Your Spirit - A. Peloquin - GIA

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Lord, Send Out Your Spirit - Haugen - GIA - Psalms for the Church Year and Gather Hymnal

5. Alleluia

Chant Alleluias #306, 307, 308, 310, 311, 312, 313, 314, 315 - All from ICEL Alleluia - Noel Goemanne - WLP Celtic Alleluia - O'Carroll/Walker - OCP

6. Anointing

Veni Sancte Spiritus - Taize - GIA Veni Creator Spiritus - Chant

7. General Intercessions

General Intercessions from "Litany" book - James Hansen - OCP Oyenos Mi Dios - Hurd - OCP Settings in various hymnals

8. Liturgy of the Eucharist

A Community Mass - R. Proulx - GIA A Festival Eucharist - R. Proulx - GIA Mass of Creation - M. Haugen - GIA Modality Mass - R. De Bruyn - OCP Mass: Sing Praise and Thanksgiving - Joncas - WLP

9. Communion

Now in this Banquet - Marty Haugen - GIA We Have Been Told - Haas - GIA Spirit Blowing Through Creation - Marty Haugen - GIA Behold the Lamb - M. Willett - OCP In the Breaking of the Bread - B. Hurd - OCP Jesus, Lord - R. De Bruyn - OCP Eat This Bread - Taize - GIA Without Seeing You - Haas B GIA

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10. Closing Now Thank We All Our God - ICEL O God Our Help in Ages Past - ICEL All People That On Earth Do Dwell - ICEL Holy God We Praise Thy Name We Are Called - Haas - GIA (also in hymnals and music issues) World Peace Prayer - Haugen - GIA (also in hymnals and music issues) Glory and Praise to Our God - NALR

Sources

ICEL = National Commission of English in the Liturgy Resource Collection of Hymns and Service Music for the Liturgy Published by GIA (See GIA below)

GIA = GIA Publications

7404 South Mason Avenue Chicago, IL 60638

OCP/ NALR = Oregon Catholic Press

P.O. Box 14809 Portland, OR 97214-0809

WLP = World Library Publications

Schiller Park, IL

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CONFIRMATION PLANNING SHEET Parish Person Responsible for completing this form Phone Number(s) The planning sheet is made available to assist parishes and the Bishop's Office in providing a celebration that reflects the importance of the Sacrament. Upon completion of the planning sheet, copies should be sent to the Office of Worship. PLANNING SHEETS MUST BE SUBMITTED AT LEAST TWO WEEKS IN ADVANCE OF THE CELEBRATION. Questions concerning the celebration should be referred to Steve Obarski in the Office of Worship. Time & Place 1. Day, date and time of Confirmation 2. Location of Confirmation 3. Vesture for Bishop and Concelebrants

Where will the Bishop and clergy vest? 4. Anointing: Chrism stand. Water, basin, lemon, towel on credence table or other inconspicuous but convenient place. Person responsible? 5. Service booklet or folder with copyright proprieties observed. Person responsible?

The People

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1. Names of Concelebrants: (if Mass) 2. Name of Deacon(s): (for either Mass or Celebration outside of Mass) 3. Ministers of Hospitality: 4. Lectors: Should be regular, commissioned parish lectors, or well-prepared Confirmandi or family members. 5. Servers: Three or more adults or young people to assist the Bishop: 5a. Master of Ceremonies Name: 6. Cantor/Song leader(s): 7. Instrumentalists: 8. Choir

The Order of the Mass Prelude Music:

Gathering Rites 1. Music for procession: 1. Music for procession: Elements in the box are omitted if not Mass.

5. Opening Prayer Alternate Opening Prayer

Liturgy of the Word

o 2 3 4

2.Kyrie: Sung Recited Omitted because of Sprinkling Rite 3. If Sprinkling Rite is used, the music will be:

1.The First Reading (select ne):

Ezek. 36:24-28 Is. 42:1-3 Joel 2:23; 3:1-3 Is. 11:1-4 Is. 61:1-3, 6, 8-9 of the Sunday or Feast

.Responsorial Psalm (select one, should be sung): Ps. 104:1, 24, 27-28, 30-31, 33-34 Ps. 22:23-24, 26-27, 28, 31-32 Ps. 23:1-3, 3-4, 5-6 Ps. 96:1-2, 2-3, 9-10, 11-12 Ps. 117:1, 2 Ps. 145:2-3, 4-5, 8-9, 10-11, 15-16, 21 Seasonal, or of the Sunday or Feast

.The Second Reading (select one): Acts 8:1, 4, 14-17 Acts 19:1-6 Acts 2:1-6, 14, 22-23, 32-33 Rom. 8:14-17 1 Cor. 12:4-13 Eph.1:3,4,13-19 Acts 1:3-8 Acts 10:1, 33-34, 37-44 Rom. 5:1-2, 58 Rom. 8:26-27 Gal. 5:16-17, 22-23, 24-25 Eph. 4:1-6 of the Sunday or Feast

.The Gospel Acclamation (select one, should be sung): John 14:16 John 16:33; 14:26 John 15:26, 27 Rev. 1:5, 6 Come, Holy Spirit, fill the hearts of your faithful; and kindle in them the fire of your

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love. Seasonal, or of the Sunday or Feast 5.The Gospel (select one): John 14:23-26 Matthew 16:24-27 Mark 1:9-11 Luke 8:4-10, 11-15 John 7:37-39 John 15:18-21,26-27 Matthew 5:1-12 Matthew 25:14-30 Luke 4:16-22 Luke 10:21-24 John 14:15-17 John 16:5-7, 12-13 of the Sunday or Feast

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Rite of Confirmation 1. Presentation of the Candidates:

Option #1 Option #2

Homily As Bishop Boland composes his homily, is there any information about the youth preparing for Confirmation that should be highlighted? There may have been some individuals who worked exceptionally hard or had to overcome a great deal to be Confirmed. Please include this information below. 2. Renewal of Baptismal Promises: 3. Anointing: Music (if used): 4. Assembly's Gesture of Acceptance:

Will the assembly be invited to show a gesture of acceptance and pledge support, with applause, after the anointing? YES NO Who will present the youth for acceptance?

5. The General Intercessions: We plan to use the prayers found in the Rite. We plan to compose our own, using the model found in the Rite.

They will be read sung by

The Liturgy of the Eucharist (Omit boxed items for Celebration outside of Mass)

4. Our Father & Doxology: Sung? Recited?

Dismissal 1. The final music will be:

2. The Confirmed will

IWts C

1. Preparation of the Altar: Bread & Wine will be presented by MUSIC: Where are the gifts received? at the altar i f f h l

5. Lamb of God Musical Setting:

f

h

3. Postlude:

, as part of your planning process, you would like assistance and/or input from the Office of orship, please contact Steve Obarski at least three weeks before the date of Confirmation. In e event that any changes occur in the outline prior to the celebration, the Office of Worship

hould be notified as soon as possible.

ontact: Stephen F. Obarski Office of Worship P.O. Box 419037 Kansas City, Missouri 64141-6037 (816) 756-1858, ext. 257

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Responsibilities of the Master of Ceremonies at Confirmation

Before Mass Check to see that the ritual books are set to the correct pages. Check the credence table to be sure that all that is needed is in place. Make provisions for lighting charcoal if incense will be used. Put Bishop's small Chrism vessel on the stand where the parish chrism is to go after the

procession. Orient the servers to some of the differences between this ceremony and regular Mass.

Practice holding the book, miter, and crosier. Explain about the additional handwashings. Clarify with the other ministers any of these differences as well. Introduce yourself and the servers to the Bishop. Assist the Bishop by assembling his crosier. Help organize the procession if needed - see that the ministers are in place when they are

supposed to be. You need not enter in procession.

Gathering Rites Before he reverences the altar with a kiss, Bishop Boland will hand you his miter and

crosier. Receive them from him behind the altar table, and set them aside. Bishop usually improvises the greeting and penitential rite - he does not need a book for

them. He does, however, need a book for the Blessing of Water and Sprinkling. If that is done, send a server with the book.

Be sure that he has the book for the Opening prayer - send a second server with his miter. Bishop will take it when he sits for the readings.

Liturgy of the Word If incense is used for the Gospel, you may send servers to the Bishop to put incense in the

thurible at the chair before he blesses the minister who will proclaim the Gospel, or the server could meet the minister who will proclaim the Gospel near the ambo, and the

minister will put incense in the thurible. approach the Bishop (or send a server) with the crosier. He will remove his miter and take

the crosier for the Gospel. After the Gospel, receive the crosier from the Bishop, and set it and the miter aside. See

that the Bishop has his confirmation binder with his homily notes.

Rite of Confirmation If the candidates are to remain in place for the Profession of Faith, then the Bishop will

probably proceed directly to that from his homily, and hold his own book. The Ceremonial calls for the Bishop to wear the miter and hold the crosier for the Profession

of Faith. Bring them to him, and be ready to receive them from him before the imposition of hands.

Send a server to hold the book for the imposition of hands and prayer. After the prayer, bring servers with miter, crosier, and the Bishop's vessel of Chrism. You

may need to cue the confirmand to begin.

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After the anointing, receive the crosier from the Bishop, and send servers with pitcher, bowl, sliced lemon, and towel to the Bishop at the chair, where he will wash his hands. The Bishop will remove the miter after he dries his hands.

After that, send a server with the book so he can begin the General Intercessions. The Bishop receives the miter after the General Intercessions.

Liturgy of the Eucharist You may need to show the Bishop where it is customary to stand to receive the gifts. Receive the miter from him when he goes to the altar. After the Prayer over the Gifts, receive the zuchetto (skullcap) from him. Cue the

concelebrants to come stand behind the altar, if needed. You may need to show the Bishop where to stand for the distribution of Communion. After Communion, send servers to the chair with pitcher, bowl, and towel so that he may

wash his hands. After this, the Bishop receives the zuchetto. When the Bishop stands for the Prayer after Communion, send a server with the book. After

this prayer, the Bishop receives the miter. Have the crosier nearby, since the Bishop holds it while he blesses the people.

Dismissal According to the custom of the place, all may wait for a verse or two of the last hymn, or all

may begin to move sooner. You are the one who decides this, and cues the Bishop and others to move. You need not leave in the procession.

After the Mass, put the Bishop's chrism vessel and his book near his bags. You may want

to assist him by disassembling his crosier and repacking it.

diocese of kansas city-st - office of youth ministry confirmation-policy.pdfdiocese of kansas...

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