SACRAMENT OF CONFIRMATIONConfirmation is the Perfection of Baptism:Although, Confirmation is usually received as a teenager, several years after making First Communion, the Catholic Church considers it the second of the threeSacraments of Initiation(Baptismbeing the first andCommunionthe third). Confirmation is regarded as the perfection of Baptism, because, as the introduction to the Rite of Confirmation states:by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed.The Form of the Sacrament of Confirmation:Many people think of the laying on of hands, which signifies the descent of the Holy Spirit, as the central act in the Sacrament of Confirmation. The essential element, however, is the anointing of the confirmand (the person being confirmed) with chrism (an aromatic oil that has been consecrated by abishop), accompanied by the words "Be sealed with the Gift of the Holy Spirit" (or, in the Eastern Catholic Churches, "The seal of the gift of the Holy Spirit"). This seal is a consecration, representing the safeguarding by the Holy Spirit of the graces conferred on the Christian at Baptism.The Minister of the Sacrament of Confirmation:As the Catechism of the Catholic Church points out, "Theoriginal ministerof Confirmation is the bishop." Each bishop is a successor to the apostles, upon whom the Holy Spirit descended atPentecostthe first Confirmation. The Acts of the Apostles mentions the apostles imparting the Holy Spirit to believers by the laying on of hands (see, for example, Acts 8:15-17 and 19:6).The Church has always stressed this connection of confirmation, through the bishop, to the ministry of the apostles, but She has developed two different ways of doing so.Confirmation in the East:In the Eastern Catholic (and Eastern Orthodox) Churches, the three sacraments of initiation are administered at the same time to infants. Children are baptized, confirmed (or "chrismated"), and receive Communion (in the form of the Sacred Blood, the consecrated wine), all in the same ceremony, and always in that order.Since the timely reception of Baptism is very important, and it would be very hard for a bishop to administer every baptism, the bishop's presence, in the Eastern Churches, is signified by the use of chrism consecrated by the bishop. The priest, however, performs the confirmation.Confirmation in the West:The Church in the West came up with a different solutionthe separation in time of the Sacrament of Confirmation from the Sacrament of Baptism. This allowed infants to be baptized soon after birth, while the bishop could confirm many Christians at the same time, even years after baptism. Eventually, the current custom of performing Confirmation several years after First Communion developed, but the Church continues to the stress the original order of the sacraments, andPope Benedict XVI, in his apostolic exhortationSacramentum Caritatis, has suggested that the original order should be restored.Eligibility for Confirmation:Even in the West, priests can be authorized by their bishops to perform confirmations, and adult converts are routinely baptized and confirmed by priests. All those who have been baptized are eligible to be confirmed, and, while the Western Church suggests receiving the sacrament after reaching the "age of reason" (around seven years old), it can be received at any time. (A child in danger of death should receive Confirmation.)A confirmand must be in a state of grace. If the sacrament is not received immediately after Baptism, the confirmand should participate in the Sacrament of Confession before Confirmation.The Effects of the Sacrament of Confirmation:The Sacrament of Confirmation confers special graces of the Holy Spirit upon the person being confirmed, just as such graces were granted to the Apostles on Pentecost. Like Baptism, therefore, it can only be performed once, and Confirmation increases and deepens all of the graces granted at Baptism.The Catechism of the Catholic Church lists five effects of Confirmation: it roots us more deeply in the divine filiation [as sons of God] which makes us cry, "Abba! Father!";

it unites us more firmly to Christ;

it increases thegifts of the Holy Spiritin us;

it renders our bond with the Church more perfect;

PART TWOTHE CELEBRATION OF THE CHRISTIAN MYSTERYSECTION TWOTHE SEVEN SACRAMENTS OF THE CHURCHCHAPTER ONETHE SACRAMENTS OF CHRISTIAN INITIATIONARTICLE 2THE SACRAMENT OF CONFIRMATION1285Baptism, the Eucharist, and the sacrament of Confirmation together constitute the "sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace.89For "by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed."90I. CONFIRMATION IN THE ECONOMY OF SALVATION1286In the Old Testament the prophets announced that the Spirit of the Lord would rest on the hoped-for Messiah for his saving mission.91The descent of the Holy Spirit on Jesus at his baptism by John was the sign that this was he who was to come, the Messiah, the Son of God.92He was conceived of the Holy Spirit; his whole life and his whole mission are carried out in total communion with the Holy Spirit whom the Father gives him "without measure."931287This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated tothe whole messianic people.94On several occasions Christ promised this outpouring of the Spirit,95a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost.96Filled with the Holy Spirit the apostles began to proclaim "the mighty works of God," and Peter declared this outpouring of the Spirit to be the sign of the messianic age.97Those who believed in the apostolic preaching and were baptized received the gift of the Holy Spirit in their turn.981288"From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of hands the gift of the Spirit that completes the grace of Baptism. For this reason in theLetter to the Hebrewsthe doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The imposition of hands is rightly recognized by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church."991289Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights the name "Christian," which means "anointed" and derives from that of Christ himself whom God "anointed with the Holy Spirit."100This rite of anointing has continued ever since, in both East and West. For this reason the Eastern Churches call this sacramentChrismation, anointing with chrism, ormyronwhich means "chrism." In the West, the termConfirmationsuggests that this sacrament both confirms and strengthens baptismal grace.Two traditions: East and West1290In the first centuries Confirmation generally comprised one single celebration with Baptism, forming with it a "double sacrament," according to the expression of St. Cyprian. Among other reasons, the multiplication of infant baptisms all through the year, the increase of rural parishes, and the growth of dioceses often prevented the bishop from being present at all baptismal celebrations. In the West the desire to reserve the completion of Baptism to the bishop caused the temporal separation of the two sacraments. The East has kept them united, so that Confirmation is conferred by the priest who baptizes. But he can do so only with the "myron" consecrated by a bishop.1011291A custom of the Roman Church facilitated the development of the Western practice: a double anointing with sacred chrism after Baptism. The first anointing of the neophyte on coming out of the baptismal bath was performed by the priest; it was completed by a second anointing on the forehead of the newly baptized by the bishop.102The first anointing with sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation.1292The practice of the Eastern Churches gives greater emphasis to the unity of Christian initiation. That of the Latin Church more clearly expresses the communion of the new Christian with the bishop as guarantor and servant of the unity, catholicity and apostolicity of his Church, and hence the connection with the apostolic origins of Christ's Church.II. THE SIGNS AND THE RITE OF CONFIRMATION1293In treating the rite of Confirmation, it is fitting to consider the sign ofanointingand what it signifies and imprints: a spiritualseal.Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy;103it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds;104and it makes radiant with beauty, health, and strength.1294Anointing with oil has all these meanings in the sacramental life. The pre-baptismal anointing with the oil of catechumens signifies cleansing and strengthening; the anointing of the sick expresses healing and comfort. The post-baptismal anointing with sacred chrism in Confirmation and ordination is the sign of consecration. By Confirmation Christians, that is, those who are anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off "the aroma of Christ."1051295By this anointing the confirmand receives the "mark," thesealof the Holy Spirit. A seal is a symbol of a person, a sign of personal authority, or ownership of an object.106Hence soldiers were marked with their leader's seal and slaves with their master's. A seal authenticates a juridical act or document and occasionally makes it secret.1071296Christ himself declared that he was marked with his Father's seal.108Christians are also marked with a seal: "It is God who establishes us with you in Christ and has commissioned us; he has put his seal on us and given us his Spirit in our hearts as a guarantee."109This seal of the Holy Spirit marks our total belonging to Christ, our enrollment in his service for ever, as well as the promise of divine protection in the great eschatological trial.110The celebration of Confirmation1297The consecration of the sacred chrismis an important action that precedes the celebration of Confirmation, but is in a certain way a part of it. It is the bishop who, in the course of the Chrism Mass of Holy Thursday, consecrates the sacred chrism for his whole diocese. In some Eastern Churches this consecration is even reserved to the patriarch:The liturgy of Antioch expresses the epiclesis for the consecration of the sacred chrism (myron) in this way: "[Father ... send your Holy Spirit] on us and on this oil which is before us and consecrate it, so that it may be for all who are anointed and marked with it holy myron, priestly myron, royal myron, anointing with gladness, clothing with light, a cloak of salvation, a spiritual gift, the sanctification of souls and bodies, imperishable happiness, the indelible seal, a buckler of faith, and a fearsome helmet against all the works of the adversary."1298When Confirmation is celebrated separately from Baptism, as is the case in the Roman Rite, the Liturgy of Confirmation begins with the renewal of baptismal promises and the profession of faith by the confirmands. This clearly shows that Confirmation follows Baptism.111When adults are baptized, they immediately receive Confirmation and participate in the Eucharist.1121299In the Roman Rite the bishop extends his hands over the whole group of the confirmands. Since the time of the apostles this gesture has signified the gift of the Spirit. The bishop invokes the outpouring of the Spirit in these words:All-powerful God, Father of our Lord Jesus Christ,by water and the Holy Spirityou freed your sons and daughters from sinand gave them new life.Send your Holy Spirit upon themto be their helper and guide.Give them the spirit of wisdom and understanding,the spirit of right judgment and courage,the spirit of knowledge and reverence.Fill them with the spirit of wonder and awe in your presence.We ask this through Christ our Lord.1131300Theessential riteof the sacrament follows. In the Latin rite, "the sacrament of Confirmation is conferred through the anointing with chrism on the forehead, which is done by the laying on of the hand, and through the words:'Accipe signaculum doni Spiritus Sancti'[Be sealed with the Gift of the Holy Spirit.]."114In the Eastern Churches of Byzantine rite, after a prayer of epiclesis, the more significant parts of the body are anointed with myron: forehead, eyes, nose, ears, lips, chest, back, hands, and feet. Each anointing is accompanied by the formulaSfragiV dwreaV PneumatoV Agiou(Signaculum doni Spiritus Sancti): "the seal of the gift of the Holy Spirit."1151301The sign of peace that concludes the rite of the sacrament signifies and demonstrates ecclesial communion with the bishop and with all the faithful.116III. THE EFFECTS OF CONFIRMATION1302It is evident from its celebration that the effect of the sacrament of Confirmation is the special outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.1303From this fact, Confirmation brings an increase and deepening of baptismal grace:- it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!";117- it unites us more firmly to Christ;- it increases the gifts of the Holy Spirit in us;- it renders our bond with the Church more perfect;118- it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross:119Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God's presence. Guard what you have received. God the Father has marked you with his sign; Christ the Lord has confirmed you and has placed his pledge, the Spirit, in your hearts.1201304Like Baptism which it completes, Confirmation is given only once, for it too imprints on the soul anindelible spiritual mark, the "character," which is the sign that Jesus Christ has marked a Christian with the seal of his Spirit by clothing him with power from on high so that he may be his witness.1211305This "character" perfects the common priesthood of the faithful, received in Baptism, and "the confirmed person receives the power to profess faith in Christ publicly and as it were officially (quasiExofficio)."122IV. WHO CAN RECEIVE THIS SACRAMENT?1306Every baptized person not yet confirmed can and should receive the sacrament of Confirmation.123Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the faithful are obliged to receive this sacrament at the appropriate time,"124for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.1307For centuries, Latin custom has indicated "the age of discretion" as the reference point for receiving Confirmation. But in danger of death children should be confirmed even if they have not yet attained the age of discretion.1251308Although Confirmation is sometimes called the "sacrament of Christian maturity," we must not confuse adult faith with the adult age of natural growth, nor forget that the baptismal grace is a grace of free, unmerited election and does not need "ratification" to become effective. St. Thomas reminds us of this:Age of body does not determine age of soul. Even in childhood man can attain spiritual maturity: as the book of Wisdom says: "For old age is not honored for length of time, or measured by number of years. "Many children, through the strength of the Holy Spirit they have received, have bravely fought for Christ even to the shedding of their blood.1261309Preparationfor Confirmation should aim at leading the Christian toward a more intimate union with Christ and a more lively familiarity with the Holy Spirit - his actions, his gifts, and his biddings - in order to be more capable of assuming the apostolic responsibilities of Christian life. To this end catechesis for Confirmation should strive to awaken a sense of belonging to the Church of Jesus Christ, the universal Church as well as the parish community. The latter bears special responsibility for the preparation of confirmands.1271310To receive Confirmation one must be in a state of grace. One should receive the sacrament of Penance in order to be cleansed for the gift of the Holy Spirit. More intense prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and readiness to act.1281311Candidates for Confirmation, as for Baptism, fittingly seek the spiritual help of asponsor. To emphasize the unity of the two sacraments, it is appropriate that this be one of the baptismal godparents.129V. THE MINISTER OF CONFIRMATION1312Theoriginal ministerof Confirmation is the bishop.130In the East, ordinarily the priest who baptizes also immediately confers Confirmation in one and the same celebration. But he does so with sacred chrism consecrated by the patriarch or the bishop, thus expressing the apostolic unity of the Church whose bonds are strengthened by the sacrament of Confirmation. In the Latin Church, the same discipline applies to the Baptism of adults or to the reception into full communion with the Church of a person baptized in another Christian community that does not have valid Confirmation.1311313In the Latin Rite, the ordinary minister of Confirmation is the bishop.132If the need arises, the bishop may grant the faculty of administering Confirmation to priests,133although it is fitting that he confer it himself, mindful that the celebration of Confirmation has been temporally separated from Baptism for this reason. Bishops are the successors of the apostles. They have received the fullness of the sacrament of Holy Orders. The administration of this sacrament by them demonstrates clearly that its effect is to unite those who receive it more closely to the Church, to her apostolic origins, and to her mission of bearing witness to Christ.1314If a Christian is in danger of death, any priest can give him Confirmation.134Indeed the Church desires that none of her children, even the youngest, should depart this world without having been perfected by the Holy Spirit with the gift of Christ's fullness.IN BRIEF1315"Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit; for it had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands on them and they received the Holy Spirit" (Acts8:14-17).1316Confirmation perfects Baptismal grace; it is the sacrament which gives the Holy Spirit in order to root us more deeply in the divine filiation, incorporate us more firmly into Christ, strengthen our bond with the Church, associate us more closely with her mission, and help us bear witness to the Christian faith in words accompanied by deeds.1317Confirmation, like Baptism, imprints a spiritual mark or indelible character on the Christian's soul; for this reason one can receive this sacrament only once in one's life.1318In the East this sacrament is administered immediately after Baptism and is followed by participation in the Eucharist; this tradition highlights the unity of the three sacraments of Christian initiation. In the Latin Church this sacrament is administered when the age of reason has been reached, and its celebration is ordinarily reserved to the bishop, thus signifying that this sacrament strengthens the ecclesial bond.1319A candidate for Confirmation who has attained the age of reason must profess the faith, be in the state of grace, have the intention of receiving the sacrament, and be prepared to assume the role of disciple and witness to Christ, both within the ecclesial community and in temporal affairs.1320The essential rite of Confirmation is anointing the forehead of the baptized with sacred chrism (in the East other sense-organs as well), together with the laying on of the minister's hand and the words:"Accipe signaculum doni Spiritus Sancti"(Be sealed with the Gift of the Holy Spirit.) in the Roman rite, or:Signaculum doni Spiritus Sancti[the seal of the gift of the Holy Spirit] in the Byzantine rite.1321When Confirmation is celebrated separately from Baptism, its connection with Baptism is expressed, among other ways, by the renewal of baptismal promises. The celebration of Confirmation during the Eucharist helps underline the unity of the sacraments of Christian initiation.

it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross.Because Confirmation perfects our baptism, we are obliged to receive it "in due time." Any Catholic who did not receive Confirmation at baptism or as part of his religious education during grade school or high school should contact a priest and arrange to receive the Sacrament of Confirmation.When the Paraclete cometh, whom I will send you from the Father, the spirit of truth, who proceedeth from the Father, he shall give testimony of me. -- JOHN xv. 26.

INTRODUCTION. The promise of our Lord in today's Gospel to send the Holy Ghost was verified in the case of the Apostles on Pentecost Sunday, when they received the grace of strength to bear testimony to Christ and His teachings. A similar grace is conferred on each of the faithful through the Sacrament of Confirmation.

I.Confirmation is a Sacrament, 1. The phrase to confirm means to strengthen. 2. The unanimous testimony of the Fathers and tradition affirm that Confirmation is a Sacrament. 3. Confirmation has all the requisites of a Sacrament: (a) it was instituted by Christ, as we know from tradition; (b) it is an outward sign and confers grace, as we shall see below. 4. Confirmation differs from Baptism: (a) it confers a different grace; (b) it has a different sign; (c) it serves a different need of the soul. Through Baptism we are made the children of God, through Confirmation we become the soldiers of God.

II.The outward sign of Confirmation, 1. The matter of Confirmation is chrism, a mixture of olive oil and balm blessed by the Bishop. This matter most appropriately signifies the effects of the Sacrament,--the oil expresses the plenitude of divine grace which is poured out, the balsam signifies the sweet odor of virtue and preservation from the corruption of sin. 2. The form of this Sacrament is the words pronounced by the Bishop, -- "I sign thee with the sign of the cross," etc. These words indicate the cause of the Sacrament, namely, the divine power, and the two effects of the Sacrament, which are spiritual strength and an indelible character. 3. The matter and form of this Sacrament are administered by the Bishop as the ordinary minister in conformity with the teaching of Scripture and tradition.

III.The inward grace of Confirmation, 1. Confirmation perfects the grace of Baptism. Baptism gives spiritual birth; Confirmation confers spiritual growth and maturity, and strengthens the soul against external assaults, as we see in the case of the Apostles after the day of Pentecost. This strengthening of the soul is symbolized by the slight blow on the cheek given by the Bishop. 2. Confirmation imprints on the soul the indelible character of a soldier of Jesus Christ, and hence this Sacrament cannot be repeated.

EXHORTATION, 1. On account of the dignity and utility of the Sacrament of Confirmation the faithful should be anxious to receive it, and to receive it with great piety and devotion. 2. Although this Sacrament is not absolutely necessary for salvation, no one may neglect it, if there be an opportunity of receiving it. Pastors are obliged to see that those under their care are confirmed (Code, can. 787).

Catechism of the Council of Trent, Part IIThe Sacrament of ConfirmationUrgent Necessity of Explaining the Sacrament of Confirmation in these days

If ever there was a time that demanded the assiduity of the pastor in explaining the Sacrament of Confirmation it is doubtless the present, when there are found in the Church of God many by whom it is altogether omitted, while very few study to derive from it the fruit of divine grace which its worthy reception imparts. That this divine blessing, therefore, may not seem through their fault and to the serious injury of their immortal souls to have been conferred in vain, the faithful are to be instructed on Whitsunday, and on such other days as the pastor shall deem convenient, regarding the nature, efficacy, and dignity of this Sacrament, so as to make them sensible that not only is it not to be neglected, but that it is to be approached with the greatest reverence and devotion.

WHY CALLED CONFIRMATION

To begin, therefore, with its name, the pastor will inform the faithful that this Sacrament is called Confirmation because if no obstacle is opposed to its efficacy, the person who receives it -- when anointed with the sacred chrism by the hand of the Bishop, who accompanies the unction with these words: "I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost" -- is confirmed in strength by receiving new virtue, and becomes a perfect soldier of Christ (Conc. Aur. c. 3, and Flor.).

CONFIRMATION A SACRAMENT

That Confirmation has all the conditions of a true Sacrament has been at all times the doctrine of the Catholic Church, as Pope Melchiades (Epist. ad Episcop. Hispan. c. 2, ep. 4, near the end) and many other very holy and ancient pontiffs expressly declare. The truth of this doctrine St. Cement could not have confirmed in stronger terms than when he said: "All should hasten without delay to be born again to God, and then to be sealed by the Bishop, that is, to receive the sevenfold gift of the Holy Ghost. For, as we have learned from St. Peter and as the other Apostles taught in obedience to the command of our Lord, he who contumeliously and not from necessity, but voluntarily, neglects to receive this Sacrament, cannot possibly become a perfect Christian (The decrees of these Popes are found in de consecrat. dist. 5.)." This same doctrine has been confirmed, as may be seen in their decrees, by Popes Urban, Fabian, and Eusebius, pontiffs who, animated with the same spirit, shed their blood for the name of Christ. It is also fortified by the unanimous testimony of the Fathers, among whom Denis the Areopagite, Bishop of Athens, teaching how to consecrate and make use of the holy ointment, says: "The priest clothes the person baptized with a garment emblematic of his purity, in order to conduct him to the Bishop; and the Bishop signing him with the holy and divine ointment, makes him partaker of the most holy communion (S. Dionysius de Eccles. Hierar. c. 2)." Of such importance does Eusebius of Caesarea deem this Sacrament that he hesitates not to say that the heretic Novatus could not receive the Holy Ghost, because, having received Baptism, he was not, when visited by severe illness, sealed with the sign of chrism (Lib. 6, histor. cap. 43). On this subject we might adduce testimonies the most conclusive from St. Ambrose in his book on the Initiated (Lib. de iis qui myst. initiantur. c. 7, lib. 2, c. 104), and from St. Augustine in his works against the epistles of the Donatist Petilian. So convinced were they that no doubt could exist as to the reality of this Sacrament that they not only taught the doctrine, but confirmed its truth by many passages of Scripture, the one applying to it these words of the Apostle: "Grieve not the Holy Spirit of God: whereby you are sealed unto the day of redemption (Eph. iv. 2)"; the other, these words of the Psalmist: "like the precious ointment on the head, that ran down upon the beard . . . of Aaron (Ps. cxxxii. 2)," and also these words of the same Apostle: "The charity of God is poured forth in our hearts by the Holy Ghost, who is given to us (Rom. v. 5)."

Confirmation, although said by Melchiades to have a most intimate connection with Baptism (epist. ad Episc. Hisp. towards the middle), is yet an entirely different Sacrament. The diversity of the grace which each Sacrament confers, and the diversity of the external sign employed to signify that grace, obviously constitute them different Sacraments. As by the grace of Baptism we are begotten to newness of life, and by that of Confirmation grow to full maturity, having "put away the things of a child (I Cor. xiii. II)," we can sufficiently comprehend that the same difference which exists in the natural order between birth and growth exists also in the supernatural between Baptism, which regenerates, and Confirmation, which imparts full growth and perfect spiritual strength. Again, if the new difficulties which the soul has to encounter demand the aid of a new and distinct Sacrament, it is obvious that as we have occasion for the grace of baptism to stamp upon the soul the impress of the true faith, so it is of the utmost advantage that a new grace fortify us with such intrepidity of soul that no danger, no dread of pains, tortures, death, should have power to deter us from the profession of the true faith. Hence, Pope Melchiades marks the difference between them with minute accuracy in these terms: "In Baptism," says he, "the Christian is enlisted into the service, in Confirmation he is equipped for battle; at the baptismal font the Holy Ghost imparts the plenitude of innocence, in confirmation the perfection of grace; in Baptism we are regenerated to life, after Baptism we are fortified for the combat; in Baptism we are cleansed, in Confirmation we are strengthened; regeneration saves by its own efficacy those who receive Baptism in peace, Confirmation arms and prepares for the conflict (Loco citato)." These are truths not only recorded by other Councils, but specially defined by the Council of Trent, and we are therefore no longer at liberty not only to dissent from but even to entertain the least doubt regarding them (Laod. can. 48, Meld. c. 6; Florence, Constance, Trent, sess. 7).

INSTITUTED BY CHRIST

But to impress the faithful with a deeper sense of the sanctity of this Sacrament the pastor will make known to them by whom it was instituted,--the importance of which knowledge with regard to all the Sacraments we have already pointed out. He will accordingly inform them that not only was it instituted by our Lord Jesus Christ, but as St. Fabian, Bishop of Rome, testifies, the chrism and the words used in its administration were also appointed by him, -- a fact of easy proof to those who believe confirmation to be a Sacrament, for all the sacred mysteries are beyond the power of man and could have been instituted by God alone (Epist. 2, in the beginning).

ITS MATTER IS CHRISM

We now come to treat of the component parts of this Sacrament, and, first, of its matter. The matter of Confirmation is chrism, a word borrowed from the Greek language, and which, although used by profane writers to designate any sort of ointment, is appropriated by ecclesiastical usage to signify ointment composed of oil and balsam, and solemnly consecrated by episcopal benediction. A mixture of oil and balsam, therefore, constitutes the matter of confirmation; and this mixture of different elements at once expresses the manifold graces of the Holy Ghost and the excellence of this Sacrament. That such is its matter the Church and her councils have uniformly taught; and the same doctrine has been handed down to us by St. Denis, and by many other Fathers of authority too great to be questioned, particularly by Pope Fabian (Epist. 3, ad Episc. Orient), who testifies that the Apostles received the composition of chrism from our Lord and transmitted it to us (See Aug. in Ps. 44).

PROPRIETY OF CHRISM AS ITS MATTER

To declare the effects of Confirmation no sacramental matter could have been more appropriate than chrism. Oil, by its nature unctuous and fluid, expresses the plenitude of divine grace which flows from Christ the head, through the Holy Ghost, and is poured out, "like the precious ointment on the head, that ran down upon the beard ... of Aaron, ... to the skirt of his garment (Ps. cxxxii. 2, 3)"; for God anointed Him with the oil of gladness above His fellows (John i. 16.), and "of his fulness we all have received (Pope St. Fabian, as above)." Balsam, too, the odor of which is most grateful, signifies that the faithful, made perfect by the grace of Confirmation, diffuse around them, by reason of their many virtues, such a sweet odor that they may truly say with the Apostle, "We are the good odor of Christ unto God (2 Cor. ii. 15)." Balsam has also the quality of preserving incorrupt whatever it embalms-- a quality well adapted to express the virtue of this Sacrament. Prepared by the heavenly grace infused in Confirmation, the souls of the faithful may be easily preserved from the corruption of sin.

CHRISM, WHY CONSECRATED, AND BY BISHOPS ONLY

The chrism is consecrated with solemn ceremonies by the Bishop. That this its solemn consecration is in accordance with the instructions of our Lord, when at His last supper He Committed to His Apostles the manner of making chrism, we learn from Pope Fabian, a man eminently distinguished by his sanctity and by the glory of martyrdom (Pope St. Fabian, as above). Indeed, reason alone demonstrates the propriety of this consecration; for in most of the other Sacraments Christ so instituted the matter as to impart to it holiness. It was not only His will that water should constitute the matter of the Sacrament of Baptism when He said, "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God (John iii. 5)," but He also, at His own baptism, imparted to it the power of sanctifying. "The water of Baptism," says St. Chrysostom, "had it not been sanctified by contact with the body of our Lord, could not cleanse the sins of believers (Hom. 4, oper. imperf.; also de consec. dist. 4, c. Nunquid)." As therefore our Lord did not consecrate by using the matter of Confirmation, it becomes necessary to consecrate it by holy and devout prayer, which is the exclusive prerogative of Bishops, who are constituted the ordinary ministers of this Sacrament.

FORM OF THE SACRAMENT OF CONFIRMATION

The other component part of this Sacrament, that is to say, its form, comes next to be explained. The faithful are to be admonished that when receiving Confirmation they are, on hearing the words pronounced by the Bishop, earnestly to excite themselves to sentiments of piety, faith, and devotion, that on their part no obstacle may be opposed to the heavenly grace of the Sacrament. The form of Confirmation consists of these words:

"I SIGN THEE WITH THE SIGN OF THE CROSS, AND I CONFIRM THEE WITH THE CHRISM OF SALVATION, IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY GHOST."

Were we to acknowledge the incompetency of reason to establish the truth and strict propriety of this form, the authority of the Catholic Church, by which it has been at all times taught and recognized, would alone be sufficient to dispel all doubt on the subject; judging of it, however, by the standard of reason, we arrive at the same conclusion. The form of the Sacrament should embrace whatever is necessary to explain its nature and substance. With regard to the nature and substance of Confirmation there are three things that demand particular attention: the divine power, which, as a primary cause, operates in the Sacrament; the spiritual strength which it imparts to the faithful unto salvation; and lastly, the sign impressed on him who is to engage in the warfare of Christ. The words "in the name of the Father, and of the Son, and of the Holy Ghost," with which the form closes, sufficiently declare the first; the second is comprised in the words, "I confirm thee with the chrism of salvation;" and the words, " I sign thee with the sign of the cross," with which the form opens, convey the third.

THE BISHOP IS ITS ORDINARY MINISTER

To whom principally is intrusted the administration of this Sacrament is a matter to which the pastor will also call the attention of the faithful. There are many, according to the Prophet, who run and yet are not sent; and hence the necessity of informing the faithful who are its true and legitimate ministers, in order that they may really receive the Sacrament and grace of Confirmation (C. of Trent, sess. 23, cl. 4, can. 7). That Bishops alone are the ordinary ministers of this Sacrament is the doctrine of Scripture. We read in the Acts of the Apostles that when Samaria had received the Gospel, Peter and John were sent to them and prayed for them, that they might receive the Holy Ghost; "for he was not as yet come upon any of them; but they were only baptized in the name of the Lord Jesus (Acts viii. 14, 16)." Here we find that he who administered Baptism, having only attained the degree of deacon, had no power to administer Confirmation; its administration was reserved to a more elevated order of the ministry, that is, to the Apostles alone. Whenever the sacred Scriptures speak of this Sacrament they convey to us the same truth. We have also the clearest testimony of the Fathers, and, as may be seen, in the decrees of Popes Urban, Eusebius, Damasus, Innocent, and Leo. In confirmation of the same doctrine, we may also add that St. Augustine loudly complains of the corrupt practice which prevailed in the churches of Egypt and Alexandria in his day, a practice according to which priests presumed to administer the Sacrament of Confirmation (That the Bishop is the ordinary minister of Confirmation is taught by Pope Urban).

PROPRIETY OF RESTRICTING CONFIRMATION TO BISHOPS

To illustrate the propriety of restricting the exercise of this function to the episcopal office the following comparison may be found not inappropriate. As in the construction of an edifice, the artisans, who are inferior agents, prepare and dispose mortar, lime, timber, and the other materials, while the completion of the work belongs to the architect, so in like manner should Confirmation, which is as it were the completion of the spiritual edifice, be administered by no other than episcopal hands.

A SPONSOR REQUIRED, AND WHY

In Confirmation, as in Baptism, a sponsor is required. If the gladiator who presents himself as a combatant has need of the skill and address of a master to direct him by what thrusts and passes he may, without endangering his own safety, overcome his antagonist, how much more necessary to the faithful is a guide and instructor when, sheathed as it were in the panoply of this Sacrament, they engage in the spiritual conflict, in which eternal salvation is to reward the success of the victor! Sponsors therefore are, with great propriety, required in the administration of this Sacrament also; and the same affinity which, as we have already shown, is contracted in Baptism, impeding the lawful marriage of the parties, is also contracted in Confirmation (C. of Trent. sess. 24, c. 2, de reform. matrim).

EFFECTS OF CONFIRMATION

The pastor will teach that in common with the other sacraments, Confirmation imparts new grace, unless some obstacle be opposed by the receiver. We have already shown that it is the property of these sacred and mystic signs at once to indicate and produce grace; and as we cannot imagine grace and sin to coexist in the soul, it follows, as a necessary consequence, that it also remits sin.

Besides these properties, common alike to this and the other sacraments, it is the peculiar characteristic of Confirmation to perfect the grace of Baptism. Those who are initiated into the Christian religion share, as it were, the tenderness and infirmity of new-born infants; but they afterwards gather strength from the Sacrament of chrism to combat the assaults of the world, the flesh, and the devil, and are confirmed in faith to confess and glorify the name of our Lord Jesus Christ. From this last mentioned circumstance it arose, no doubt, that the Sacrament was distinguished by the name of Confirmation.

AN ERROR REFUTED

This its name is not, as some with equal ignorance and impiety have imagined, derived from a former custom that baptized persons, when grown to maturity, should present themselves before the Bishop to confirm their adherence to the faith of Christ which they had embraced in Baptism. According to such an opinion Confirmation would not seem to differ from catechetical instruction. Of such a practice no proof can be adduced, no vestige traced; and this sacrament is called Confirmation because by virtue of it God confirms in us what was commenced in Baptism, and conducts to the perfection of solid Christian virtue (C. of Trent 7, can. I, de confir).

Not only does this Sacrament confirm, it also increases, divine grace in the soul. "The Holy Ghost," says Melchiades, "who descends with salutary influence on the waters of Baptism, imparts the plenitude of grace to innocence; in Confirmation the same Holy Ghost gives an increase of divine grace, and not only an increase, but an increase after a wonderful manner (De cons. dist. 5, c. Spiritus. Euseb. Emus. hom. in die Pent). This extraordinary efficacy of Confirmation the Scriptures beautifully express by a metaphor. "Stay you in the city," says our Lord, speaking of this Sacrament, "till you be clothed with power from on high (Luke xxiv. 49)."

ITS EFFICACY ILLUSTRATED

To show the divine efficacy of this Sacrament (and this, no doubt, will have great influence on the minds of the faithful) the pastor has need only to explain the effects which it produced on the Apostles themselves. Before, and even at the very time of the passion, so weak and listless were they that no sooner was our Lord apprehended than they all fled (Matt. xxvi. 56); and Peter, who was destined to be the rock and foundation of the Church, and who had displayed an unshaken constancy and an intrepid spirit to be dismayed by the appearance of no danger (Matt. xxvi. 70, 72, 74), was so terrified at the voice of one weak woman as to deny once, and again, and a third time, that he was a disciple of Jesus Christ (John xx. 19), Even after the resurrection they remained, through fear of the Jews, shut up in a house, the doors being closed (John xx. 19). But how extraordinary the change! On the day of Pentecost, filled with the grace of the Holy Ghost, they fearlessly, and in defiance of all danger, proclaim the Gospel, not only through Judea, but throughout the world (Acts ii. I); they deem it the greatest happiness to be thought worthy to suffer contumely, chains, tortures, and crucifixion itself, for the name of Christ (Acts v. 41).

Confirmation has also the effect of impressing a character, and hence, as we said before with regard to Baptism, and as will be more fully explained in its proper place with regard to Orders, it is on no account to be administered a second time. If these things are frequently and accurately explained, it is almost impossible that the faithful, knowing the utility and dignity of this Sacrament, should not use every exertion to receive it with piety and devotion (On the non-repetition of Confirmation, see de consecratione, dist. 5, c. dictum. est, et cap. de hom. St. Thom. p.3 q. 72, art. 5).

ANOINTING OF THE FOREHEAD

The rites and ceremonies used in the administration of this Sacrament now remain to be glanced at. The advantages of this explanation the pastor will at once see by reverting to what we have already said on this subject in its proper place. The forehead of the person to be confirmed is anointed with sacred chrism; for in this Sacrament the Holy Spirit pours Himself into the souls of the faithful, and imparts to them increased strength and courage to enable them in the spiritual contest to fight manfully, and to resist successfully their most implacable foes. They are therefore told that henceforward they are not to be deterred by fear or shame -- feelings of which the countenance is the principal index -- from the open confession of the name of Christ (St. Thom. 3, p. q. 71, art. 9). Besides, the mark by which the Christian is distinguished from all others, as the soldier is distinguished by his peculiar military badges, should be impressed on the forehead, the most dignified and conspicuous part of the human form.

WHY ADMINISTERED AT PENTECOST

The festival of Pentecost was also chosen for its solemn administration because the Apostles were then strengthened and confirmed by the power of the Holy Ghost (Acts ii. 2, 4); and also to remind the faithful, by the recollection of that supernatural event, of the number and magnitude of the mysteries contained in that sacred unction.

THE GENTLE SLAP ON THE CHEEK

The person, when confirmed, receives a gentle slap on the cheek from the hand of the Bishop, to remind him that as a courageous champion he should be prepared to brave with unconquered resolution all adversities for the name of Christ.

THE KISS OF PEACE

Finally, he receives the kiss of peace, to give him to understand that he has been blessed with the fulness of divine grace, and with that peace "which surpasseth all understanding (Phil. iv. 7)." These things will be found to contain a summary of the exposition to be given by the pastor on the Sacrament of Confirmation; but let them be delivered not so much in the cold language of formal instruction as in the burning accents of fervent piety, so as to penetrate into the minds and inflame the hearts of the faithful.SACRAMENT OF CONFIRMATION (WHAT IS IT ALL ABOUT?)

Tom Sullivan

PREFACEThe following study of the Sacrament of Confirmation is the result of much research into the Church's continued teaching on the Sacrament over the past 2000 years, as well as my experience as a Confirmation Coordinator for the past 3 years at St. Cyprian Parish in the Diocese of Los Angeles. It is in no way an exhaustive explanation nor is it a complex theological thesis. It is simply a summary of the many hundreds of hours of research and study in my own journey to discover the meaning of the Sacrament of Confirmation. It is written in laymen terms for the understanding of lay people.I think it is true to say, that the Sacrament of Confirmation is probably the least understood and most under-rated sacrament of them all. And for this reason, I will begin this study by first looking at the Biblical framework of the family of God, then with this as background, review the Church's teaching on the meaning of Confirmation, the strict obligation that comes with Confirmation, and the indescribable gift that God bestows on the one confirmed.From there I will attempt to deal with current misconceptions about the Sacrament of Confirmation; what it IS and, what it IS NOT; the current confusion over the age of confirmation; and finally, some practical suggestions for the restructuring of many of the religious education programs in our country.INTRODUCTIONThe magnitude of this sacrament can be grasped somewhat when one looks at what the Sacred Congregation for Divine Worship stated in its 1971 "Rite of Confirmation":"One of the highest responsibilities of the people of God is to prepare the baptized for Confirmation"(DOL2512).What is it about the Sacrament of Confirmation that puts such a high degree of responsibility on the people of God to prepare the baptized for this sacrament? This question and others will be answered as we go on.The Sacrament of Confirmation has been known by many different names over the centuries:A. Mystical Chrism. (St. Cyril of Jerusalem, 350 A.D.)B. Sanctification by Chrism. (Pope St. Leo the Great, 440-461)C. Laying on of the Hand. (Innocent III, 1198-1216)D. The Anointing of the Forehead with Chrism.(Innocent IV, 1243-1254)E. The Holy Chrism of Confirmation. (Council of Trent, 1545-1563)F. Rite of Confirmation. (Vatican Council II, 1962-1965)G. Rite of Chrismation. (Eastern Rite Churches)H. Sacrament of Christian Maturity. (Modern Times)But regardless of by what name the sacrament has been called, the official teaching of the Church has never changed in terms of what the sacrament confers upon the baptized. Now, there are many aspects to Confirmation, all of which result from this sacrament. But the primary aspect from which all the others originate is the fact that Confirmation makes us "Soldiers of Christ" and "strictly obligates us to spread and defend the faith by both word and deed"(See attached quotes for historical proof of statement.).In order to better understand what Confirmation really is, we must first understand who, and what, the family of God is. And this understanding cannot be in 20th century (modern day), social structural terms. We must understand the family of God in the terms that God chose to use when He identified Himself as our Father and we became His children. So to begin this, we must refer to the written Word of God, Sacred Scripture, and see just how God fathered His chosen family, Israel, and learn from the example they set for us.Old Testament BackgroundIf we were out in space looking down on the world of the Old and New Testaments, we would have a bird's eye view of how God structured His family. One of the first things we would notice is that God's chosen nation, Israel, has a king (or ruler). (Deut 17:14-17/1Sam 8:1-9) Israel did not have a president or any other official elected by the people, as do we in this country. A king assumes the throne he inherits from his father. This is known as dynastic succession. Initially, God established His kingdom under the kingship of David; and, we refer to it now as the Davidic Dynasty. The next thing we notice is that Israel is not only a nation but a kingdom, a kingdom of priests, prophets and kings. A kingdom is different from our society because it is a monarchical form of government, meaning that the solemn rule of authority rests in one person: A king or a queen.The next point that must be made is that every king who reigned over Israel, beginning with King Solomon, had his mother seated next to him on the throne (1Kings 2:19 - 2Kings 15-13). She was known as the Queen Mother, and was considered the mother to all of Israel, to all those in the kingdom as long as her son was on the throne. A kingdom is also hierarchical in structure with various offices established, and men were appointed by the king to fill these offices. They were not voted in by the people as we do in this country (2Sam 8:15/1Kings 4/Isaiah 22:19-22).Another aspect of a kingdom is that it has warriors, or soldiers that defend and spread the kingdom (1Sam 17/2Sam 8/2Sam 18). A kingdom is helpless without soldiers to protect the king, the queen mother, and the members of that kingdom from being attacked. The soldiers of a kingdom play a crucial role in the survival of the kingdom. In our country, we only read about these soldiers in our history books and know them as "knights in shining armor." We recall some of these knights: Sir Lancelot, Sir Galahad, Joan of Arc, and many others. The term "knight" also has another meaning as well as that of soldier, and that is "one who is devoted to the service of a lady as her attendant or champion" (Websters Collegiate Dictionary).Now you might be wondering how all of this has anything to do with Confirmation. Well, we will have to look at all the facts first. Then we will tie them all together.The concept of a kingdom and knighthood may be a bit difficult for us 20th century Americans to identify with and really understand because, as Americans, we are not accustomed to this kind of rule. As a matter of fact, over two hundred years ago this country rebelled against a king, King George of England, and the American Revolution in 1776 resulted. We established a government known as a Republic, which has an elected president as its leader. The president's son does not inherit the presidency.Given all this as a historical backdrop, let's move ahead now and try to understand our role and obligation in the Family of God as sons and daughters of the supreme King, the King of Kings, the Creator of Heaven and Earth, and most importantly, sons and daughters of Our Father who is in Heaven.New Testament BackgroundWe've looked at the Old Testament and have seen the background to understanding what a kingdom is. Now let's turn to the New Testament and see how Jesus uses this knowledge of how God's family is set up and how He applies it to Himself, and to you and me.JESUS AS KING, THE CATHOLIC CHURCH AS THE NEW ISRAEL, THE KINGDOM AND FAMILY OF GODIn the New Testament, we read how Jesus was ultimately crucified for claiming to be a king. When Jesus was being questioned by Pilate, He made it clear that He was a king and that He had a kingdom. But He also clearly stated that His kingdom was not of this world (John 18:33-38). So Jesus is a king, and He has a kingdom. But remember what we said earlier, that a king received his throne from his father. So, if Jesus received His throne from His father, then His father must also have been a king. Look at 1Samuel 8:4-7. You will notice that God was the King over Israel, and when the people of Israel rebelled against Him, He allowed them to have an earthly king to govern them. This is made clear when God tells Samuel, "It is not you they reject, they are rejecting me as their king." But it would be God who appoints the king, only He keeps the people of Israel as His own (1Sam 9:16-17). So Jesus being the Son of God, the King of Israel, truly was the heir to the throne and was definitely a king. He reinforces His kingship when He states that "all things have been handed over to Me by my Father" (Matt 11:27).1st. Summary Conclusion:Jesus is a true King over the Kingdom of God, His Father.Now the second thing we must look at in our attempt to understand the idea of the Kingdom of God is the term "kingdom." We saw in the Old Testament that the nation of Israel was God's kingdom. But in the New Testament, Jesus said that His kingdom is not of this world (John 18:33-38). Jesus' kingdom is of heaven and He came to establish His kingdom here on earth and expand God's kingdom to all the nations of the earth, not just the nation of Israel (Rev 7:9). Jesus began His public ministry by proclaiming that "the Kingdom of Heaven is at hand" (Matt 4:17). Later, we see that the people entered this kingdom by means of baptism with "water and the spirit" (John 3:3-6). Notice also what St. Basil the Great said in this regard. Basil the Great, 329-379 A.D. Treatise on the Holy Spirit"Through the Spirit, we became citizens of heaven, we are admitted to the company of the angels, we enter into eternal happiness, and abide in God."So now we have another brick in the building of our understand of the family of God and how the Sacrament of Confirmation fits into this picture.2nd Summary Conclusion:The Kingdom of Heaven established by Jesus is a kingdom composed of those who believe and are baptized with water and Spirit... i.e. Baptism and Confirmation.Let us now direct our attention to the queen mother seated at the right hand of the King of Israel. We have already determined that Jesus is a King. So we must now focus on His mother, Mary, and see if she is in fact the queen mother over the Kingdom of Heaven, like the queen mother over the Kingdom of Israel. In John's Gospel, we see that when Jesus is on the cross, His mother and the disciple whom Jesus loved were there with Him. Jesus then said to His mother, "Woman, behold your son," and to the disciple He said, "behold your mother" (John 19:25-27). We have to ask a question here. Who was the disciple that Jesus loved and gave His mother to? The answer is that, Jesus loves all His disciples. The ones who followed Him then, and the ones who would follow Him in the future. So these words of Jesus have a symbolic meaning as well as a literal one. Jesus is giving His mother to all those who follow Him, to all those who are part of His Kingdom where He reigns as king and His mother as Queen Mother. We can see this better if we look again at the Book of Revelation and John's vision on the Lord's Day. John sees a woman clothed with the sun and the moon under her feet and on her head a crown of twelve stars (Rev 12:1). Notice this woman is wearing a crown like a queen. Then she gives birth to a son, a male child, destined to rule all the nations with an iron rod. Then her child was caught up to God and His throne (Rev 12:5). After this, John sees a war break out in heaven and the dragon is thrown to earth and pursues the woman but to no avail. Then, because the dragon could not get to the woman, he went off to wage war against the rest of her offspring.Now who is the woman? Who gave birth to a male child who would rule all nations and was taken up to God and His throne? The answer is Mary. But the real understanding of Mary as the queen mother over this kingdom, and we as her children, is at the end of Chapter 12. "Then the dragon became angry with the woman and went off to wage war against the rest of her offspring, those who keep God's commandments and bear witness to Jesus" (Rev 12:17). So Jesus' mother is, in fact, the Queen Mother over His kingdom.3rd Summary Conclusion:Jesus' mother, Mary, is Queen Mother over His Kingdom, and Mother to all those "who keep God's commandments and bear witness to Jesus" (Rev 12:17).Let's look now at the hierarchy of the kingdom. We have already determined that Jesus is the king of the kingdom. But as we saw in the Old Testament, there were other offices instituted by the king so that in his absence, someone in the kingdom or palace would have his authority. It is important that we look at Isaiah 22:15-22 before we go any further, because we will see this imagery when we look at the hierarchy that Jesus established in the Kingdom of God.In Isaiah, we see that there is a wicked steward, or master, of the palace named Shebna, who is a disgrace to his master's house. God is saying that He will throw Shebna out of his office and replace him with Eliakim, who is the servant of God. God also says that He will place the keys to the kingdom of David on the shoulders of Eliakim, so that when he opens, no one will shut, and when he shuts, no one will open. Keeping this Old Testament passage in mind, and looking at Matthew 16:17-19, we see Jesus instituting this identical office upon one of His disciples as He prepares to depart. When speaking to His disciples, Jesus asks, "Who do people say that I am?" After a series of answers, Peter speaks up and says that, Jesus, is the Messiah, the Son of the living God. Jesus then changes Peter's name from Simon to Peter, which means rock, and says, "Upon this rock I will build my Church and the netherworld shall not prevail against it. I will give to you the keys to the Kingdom of Heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven" (Matt 16:17-19). Here, Jesus instituted the office of Steward of the Kingdom with the keys of His Kingdom being placed in that office. This parallels the Old Testament passage from Isaiah perfectly.Then, after Jesus rose from the dead, He appeared to the disciples and said to them, "Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained" (John 20:20). So Jesus gave authority to the apostles as well as Peter, but it would be Peter alone who would hold the keys to the Kingdom of Heaven. This wasn't something the apostles missed. They understood what Jesus was doing. This is evident from the account of when the apostles saw the need to choose a replacement for Judas who betrayed Jesus and later hung himself. Peter stands up among the disciples and quotes from the Old Testament Book of Psalms, "Let his encampment become desolate, and may no one dwell in it. And may another take his office." They then proceed to draw lots to fill the office held by Judas as one of the apostles (Acts 1:15- 26).4th Summary Conclusion:Jesus instituted hierarchical offices and gave the keys to His Kingdom to Peter. The authority of King Jesus would rest on the office of Peter in the absence of the King. Jesus also instituted offices that the other apostles would hold as well. These offices would be those of the first Pope, entrusted to Peter, and the first body of bishops, entrusted to the remaining apostles. Jesus has now begun the establishment of His kingdom here on earth, and that Kingdom is the Catholic Church.Now we will look at the soldiers of the kingdom. Everything up to this point has been background information, laying the groundwork to understanding the Sacrament of Confirmation and just what it means for you and I to have received this awesome Sacrament.Every member of the Kingdom of God is called to be a Soldier of Christ. We saw in the Old Testament how the nation of Israel was also a kingdom, and the kingdom had warriors, or soldiers, who would defend the kingdom. They would not only defend the kingdomthey would also spread it. It is at this point that we must now look at the constant teaching of the Church of what the Sacrament of Confirmation is all about.The Sacrament of ConfirmationDoes the Church really believe that She is a kingdom as described above? And, is there a real need for soldiers who are to engage in battle by defending and spreading the Kingdom of God here on earth that She alone claims to be? To answer this, let us examine two quotes.Hugh of St. VictorOn the Sacraments of the Christian Faith1140 A.D.For the Incarnate Word is our king, Who came into this world to war with the devil; and all the saints who were before His coming are soldiers as it were, going before their king, and those who have come after and will come, even to the end of the world, are soldiers following their king. And the king Himself is in the midst of His army and proceeds protected and surrounded on all sides by His columns. And although in a multitude as vast as this, the kind of arms differ in the sacraments and observance of the peoples preceding and following, yet all are really serving the one king and following the one banner; all are pursuing the one enemy and are being crowned by the one victory.General Catechetical Directory 1974Since the life of Christians, which on earth is warfare, is liable to temptations and sins, the way of the Sacrament of Penance is open for them, so that they may obtain pardon from the merciful God and reconcile themselves with the Church". (General Catechetical Directory, 11 April 1971)By this, we see that Christians are called to warfare, but it is a spiritual warfare, a warfare in which we can be wounded by sin, and this sin could eventually lead to our spiritual death as well (Mortal sin.) We also see that the Sacrament of Penance is also the spiritual Red Cross and medic on the scene of the battle to heal our wounds and revitalize us when we are mortally wounded.The next question that a good soldier needs to ask is, "Who is the enemy that I will be going into battle against?" The answer to this question, which should already be obvious, will come from St. Cyril of Jerusalem.In 350 A.D., St. Cyril of Jerusalem gave a series of lectures during Easter week to the newly initiated members of the Church. He spoke on the liturgical ceremonies of the three sacraments which they had received during the Easter Vigil. When speaking on Confirmation, he stated:Just as Christ, after His baptism and the coming upon Him of the Holy Spirit went forth and defeated the adversary, so also with you. After holy Baptism and the Mystical Chrism, having put on the full suit of armor of the Holy Spirit, you are to withstand the power of the adversary, and defeat him, saying, 'I am able to do all things in Christ, Who strengthens me.'Here, St. Cyril tells us two things. The first, is the answer to our question. The enemy with whom we will do battle is none other than the one whom our king Himself defeated in the desertSatan. But before any soldier can go into battle, he must first be fully trained, fully armed, fully strengthened, and fully protected. On this point, St. Cyril tells us that it is through this Sacrament of Confirmation that we will put on the full suit of armor that is the Holy Spirit Himself. Hence you become a "knight in shining armor." And the armor that you will be clothed with shines with the glory of God Himself, and it will be our King who strengthens us in this sacrament.The Church can speak for Herself in the remaining part of this overview. But before She does, let us answer one question that was raised earlier. Recall that the term "knight" also has another meaning as well as that of "soldier", and that is, "One who is devoted to the service of a lady as her attendant or champion" (Websters Collegiate Dictionary).What does this have to do with Confirmation? Well, the lady we are talking about is the Church. The Bride of Christ that He will come and unite with Himself at the end of time. Turn to the Book of Revelation, chapter 21, verse 2, "I also saw the holy city, a new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. I heard a loud voice from the throne saying, behold, God's dwelling is with the human race. He will dwell with them and they will be His people and God Himself will always be with them [as their God]." The Book of Revelation goes on to say, "Come here, I will show you the bride, the wife of the Lamb. He took me in spirit to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God. It gleamed with the splendor of God" (Rev. 21:9-11).God is among us, His body, blood, soul, and divinity in the tabernacle of every Catholic Church in the world. The Catholic Church is the new Jerusalem that came down from heaven and She is the Bride of the Lamb, Jesus Christ. And we are all called to be Her "knight in shining armor," Her champion, and defend Her until the Lamb comes for His bride. What an awesome task is at hand. But our King has given us all that we need. Recall St. Cyril of Jerusalem on Confirmation: "I am able to do all things in Christ, who strengthens me." We can see this strengthening taking place when the Apostles received the Holy Spirit on Pentecost. They were all together in the upper room in fear of the Jews, and obeying Jesus' instructions to wait for the promise of the Father before they go to Jerusalem. At Pentecost, the Apostles received the Holy Spirit as promised and went out into the town and converted three thousand people that day. This is the example of the strength that is poured out on the one confirmed (John 20:19 & Acts 1- 2:47).Let us conclude this first section on the Biblical framework of the family of God, the meaning of Confirmation, the strict obligation that comes with Confirmation, and the indescribable gift that God bestows on the one confirmed, with a trip back through time and see what the constant teaching of the Church has been as viewed through the eyes of the Church Fathers, the Popes, the Saints and the Church Councils.Biblical Origins and Implicit ReferencesNow when the Apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit; for it had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. They then laid their hands on them and they received the Holy Spirit. (Acts 8:14-17 RSV)"And Paul said, John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is Jesus. On hearing this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Spirit came on them..."(Acts 19:4-6 RSV).But it is God who establishes us with you in Christ, and has commissioned us; He has put His seal upon us and given us His Spirit in our hearts as a guarantee" (2Cor 1:21 RSV).Tertullian197-212 A.D."The flesh is washed that the soul may be made stainless. The flesh is anointed that the soul may be consecrated. The flesh is sealed that the soul may be fortified. The flesh is overshadowed by the imposition of hands that the soul may be illuminated by the Spirit." Tertullian also tells how the devil imitates the rites of Christian initiation, sprinkles some and signs them as his soldiers on the forehead ("De resurr. canis" n.8Catholic Encyclopedia, 1908, pg. 218).St. Cyril of Jerusalem, 347-350 A.D.During his series of Easter week lectures to the newly initiated members of the Church in 350 A.D., St. Cyril of Jerusalem spoke on the liturgical ceremonies of the three sacraments which they had received during the Easter Vigil. When speaking on Confirmation, he stated:But beware of supposing that this is ordinary ointment. For just as the Bread of the Eucharist after the invocation of the Holy Spirit is simple bread no longer, but the Body of Christ, so also this holy ointment is no longer plain ointment, nor, so to speak, common, after the invocation. Rather, it is the gracious gift of Christ; and it is made fit for the imparting of His Godhead by the coming of the Holy Spirit. This ointment is symbolically applied to your forehead and to your other senses; and while your body is anointed with the visible ointment, your soul is sanctified by the holy and life-creating Spirit.Just as Christ, after His baptism and the coming upon Him of the Holy Spirit, went forth and defeated the adversary, so also with you. After Holy Baptism and the Mystical Chrism, having put on the full suit of armor of the Holy Spirit, you are to withstand the power of the adversary, and defeat him saying, 'I am able to do all things in Christ, who strengthens me.'St. Cyril of Jerusalem, 347-350 A.D. (continued)"Forget not the Holy Spirit," he says to the catechumens, "at the moment of your enlightenment; He is ready to mark your soul with His seal.... He will give you the heavenly and divine seal which makes the devil tremble; He will arm you for the fight; He will give you strength" ("Seventeenth catechesis on the Holy Spirit,"Catholic Encyclopedia, 1908).St. Ephream Syrus, Circa 373 A.D.St. Ephream Syrus speaks of "Chrism and Baptism; oil also for a most sweet unguent, wherewith they who already have been initiated by Baptism are sealed, and put on the armor of the Holy Spirit" ("Serm 27,"Catholic Encyclopedia, 1908, p. 218).Pope St. Leo the Great, 440-461 A.D."All those who are reborn in Christ, the sign of the cross makes kings; the Holy Spirit's anointing consecrates them priests" (Aeterna Dei Sapientia, Encyclical Letter of Pope John XXIII on St. Leo the Great).Hugh of St. VictorOn the Sacraments of the Christian Faith, 1140 A.D.For the Incarnate Word is our king, who came into this world to war with the devil; and all the saints who were before His coming are soldiers as it were, going before their king, and those who have come after and will come, even to the end of the world, are soldiers following their king. And the king himself is in the midst of His army and proceeds protected and surrounded on all sides by His columns. And although in a multitude as vast as this the kind of arms differ in the sacraments and observance of the peoples preceding the following, yet all are really serving the one king and following the one banner; all are pursuing the one enemy and are being crowned by the one victory.St. Thomas AquinasSumma Theologiae, 1225-1274 A.D.St. Thomas Aquinas explains that the confirmed give witness to the name of Christ and perform the acts of good Christians in the defense and spread of the faith, in virtue of the character's "special power" inasmuch as they are entrusted with a special function and mandate (Summ Theol., III, q.72,a.5,L'osservatore Romano, 15 Apr 92).St. Thomas AquinasSumma Contra Gentiles, 1258-1261 A.D.The perfection of spiritual strength consists properly on a man's daring to confess the faith of Christ in the presence of anyone at all, and in a man's being not withdrawn therefrom either by confusion or by terror, for strength drives out inordinate terror. Therefore, the sacrament by which spiritual strength is conferred on the one born again makes him in some sense a front-line fighter for the faith of Christ. And because fighters under a prince carry his insignia, they who receive the Sacrament of Confirmation are signed with the Sign of the Cross by which He fought and conquered. This sign they receive on the forehead as a sign that without a blush they publicly confess the faith of Christ.Catechism of the Council of TrentTheCatechism of the Council of Trentsays this about Confirmation:If ever there was a time demanding the diligence of pastors in explaining the Sacrament of Confirmation, in these days certainly it requires special attention, when there are found in the holy Church of God many by whom this sacrament is altogether omitted; while very few seek to obtain from it the fruit of divine grace which they should derive from its participation." It goes on to say, "Their instructions should so treat the nature, power, and dignity of this sacrament, that the faithful may understand not only that it is not to be neglected, but that it is to be received with the greatest piety and devotion." It goes on to say this about the name of the sacrament, "...this sacrament is called by the Church 'Confirmation' because, if there is no obstacle to the efficacy of the Sacrament, baptized persons, when anointed with the sacred chrism by the Bishop, with the accompanying solemn words..., becomes stronger with the strength of a new power, and thus begins to be a perfect soldier of Christ.Pope Pius XII"By the chrism of Confirmation, the faithful are given added strength to protect and defend the Church, their Mother, and the faith She has given them" (Mystici Corporis, 1943).Vatican IIThere are many aspects to Confirmation. The Second Vatican Council said that, "By the Sacrament of Confirmation, they [the baptized faithful] are more fully bound to the Church and the Holy Spirit endows them with special strength, so that they are more strictly obliged to spread and defend the faith, both by word and deed, as true witnesses of Christ" (Lumen gentiumn.11).The laity derive the duty and the right to the apostolate from their very union with Christ as head. Incorporated into the Mystical Body of Christ by baptism, and strengthened by the power of the Holy Spirit in Confirmation, they are assigned to the apostolate by the Lord Himself. They are consecrated to form a kingdom of priests and a holy people, so that by all their actions they may offer spiritual sacrifices and bear witness to Christ throughout the world. (Vatican II,Decree on the Apostolate of Lay People1965)Pope Paul VIThrough the Sacrament of Confirmation, those who have been born anew in baptism receive the ineffable (indescribable) gift, the Holy Spirit Himself, by which 'they are endowed with special strength' and by the character of this sacrament 'are bound more perfectly to the Church' and 'are more strictly obliged, as true witnesses of Christ, to spread and defend the faith by word and deed....'(Apostolic Constitution Divinae Consortium Naturae, 1971)In the Sacrament of Confirmation the Apostles and the Bishops, who are their successors, hand on to the baptized the special gift of the Holy Spirit, promised by Christ the Lord and poured out upon the Apostles at Pentecost. Thus the initiation in the Christian life is completed so that believers are strengthened by power from heaven, made true witnesses of Christ in word and deed, and bound more closely to the Church. (S.C.D.W.,Decree Peculiare Spiritus Sancti donum, 1971)Cannon LawCanon Law 879 states, "The Sacrament of Confirmation impresses a character and by it the baptized, continuing on the path of Christian initiation, are enriched by the gift of the Holy Spirit and bound more perfectly to the Church; it strengthens them and obliges them more firmly to be witnesses to Christ by word and deed and to spread and defend the faith."Pope John Paul IIPope John Paul II in his weekly catechesis said,The grace conferred by the Sacrament of Confirmation is more specifically a gift of strength. This gift corresponds to the need for greater zeal in facing the 'spiritual battle' of faith and charity in order to resist temptation and give the witness of Christian word and deed to the world with courage, fervor and perseverance. This zeal is conferred by the Holy Spirit. (L'osservatore Romano, 8 Apr 92.Summa Theol. III, q.72, a.5)The Holy Father went on to say, "Since the Middle Ages, theologywhich developed in a context of generous commitment to 'spiritual combat' for Christhas not hesitated to highlight the strength given by Confirmation to Christians who are called 'soldiers for God'."Catechism of the Catholic Church#1285Baptism, the Eucharist, and the sacrament of Confirmation together constitute the "sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace. For "by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed."Catechism of the Catholic Church#1302 - 1303It is evident from its celebration that the effect of the sacrament of Confirmation is the full outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.From this fact, Confirmation brings an increase and deepening of baptismal grace:it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!";it unites us more firmly to Christ;it increases the gifts of the Holy Spirit in us;it renders our bond with the Church more perfect;it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross:Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God's presence. Guard what you have received. God the Father has marked you with his sign; Christ the Lord has confirmed you and has placed his pledge, the Spirit, in your hearts.

SACRAMENT OF CONFIRMATION (What is it all about?)Part IIIn the second part of this study on the Sacrament of confirmation, I want to address the misconceptions many people have about the Sacrament. What it IS, and what it IS NOT. Then I would like to move into the question of the appropriate age of Confirmation, and finally some practical suggestions for the restructuring of the religious education program as it pertains to the age of Confirmation.MISCONCEPTIONSAs I stated in the opening paragraphs of part I of this study, "The Sacrament of Confirmation is probably the least understood and most under-rated sacrament of them all." And it is precisely because of this lack of understanding that many people today have so many misconceptions about the Sacrament.As a Confirmation Coordinator and religious educator, I read and heard many references to the Sacrament of Confirmation as something other than what I discovered it really was. Terms like:1. The Sacrament of Christian Maturity2. The Sacrament of Adulthood in the Church3. The Sacrament of Choice,4. The Christian bar mitzvahBy the term "Sacrament of Christian Maturity" was meant that a person being confirmed has reached an age where they have now become a mature Christian in their faith and as a result of the successful completion of the Confirmation program, are now mature enough to receive the Sacrament of Confirmation and become full members of the Church.The similar term, "Sacrament of Adulthood in the Church" was meant that through Confirmation, you are now ready to assume positions in the Church like lector, usher, and other ministry positions. One National Catholic publication compared the Sacrament of Confirmation to a Jewish bar mitzvah, where the one confirmed passes into adulthood and Confirmation is the ceremony that celebrates that.And then the ever famous word, "Choice." By the term, "The Sacrament of Choice" was meant that the person being confirmed, makes an adult choice to be Catholic, and "confirms" that they choose the Catholic faith for themselves. This view I found most common among the students and parents of these students.But rarely, if ever, (except in Church teaching) did I ever hear the Sacrament called, "The Sacrament of Strengthening", which is exactly what it is by name. The word itself, "Confirmation" means "strengthening" as the Church has made so clear. The gifts that we received at Baptism are strengthened by the Holy Spirit. We are not the ones doing the confirming, God does the confirming (strengthening) in us.WHAT THE SACRAMENT IS, AND IS NOTThe previous list of misconceptions spells out for us what the Sacrament of Confirmation is not. It is not the Sacrament where we become mature Christians in our faith. Remember, we are speaking of Spiritual maturity; Physical maturity comes with the nourishment and growth of the body, spiritual maturity comes with the nourishment and growth of the spirit which is accomplished through the reception of the sacraments. As you may recall from part I of this study, St. Thomas Aquinas said,The perfection of spiritual strength consists properly on a man's daring to confess the faith of Christ in the presence of anyone at all, and in a man's being not withdrawn therefrom either by confusion or by terror, for strength drives out inordinate terror. Therefore, the sacrament by which spiritual strength is conferred on the one born again makes him in some sense a front-line fighter for the faith of Christ. (Summa contra gentiles, vol. 4)So Confirmation is not the authenticating of Christian maturity of an individual. Nor is it the celebration to acknowledge a person reaching the level of a spiritually mature Christian, and therefore deserves to receive the sacrament as some kind of recognition. Again let me state, we are not speaking about physical maturity when dealing with the sacrament of Confirmation, but what we are speaking about is the strength that is provided by the Holy Spirit through the Sacrament of Confirmation, to enable the process of spiritual maturity to begin and to grow on an ever continuing journey toward Christian maturity, until the day when one can "confess the faith of Christ in the presence of anyone at all, and in a man's being not withdrawn therefrom either by confusion or by terror..." To say that the spiritual maturity of a person is required before the strength of the sacrament is imparted, is putting the cart before the horse. And to say that a person must be mature enough to receive the sacrament is fostering and promoting continued misconceptions.The Sacrament of Confirmation is not "The Sacrament of Adulthood in the Church." If it were, the valid "Rite of Confirmation" in the Eastern Branch of the Catholic Church would be invalid, which it is not. In the Eastern branch of the Catholic Church, Confirmation takes place at the same time an infant is baptized, and receives Communion: all just perfectly valid and licit. The idea that Confirmation is like a Jewish Bar mitzvah is altogether missing the purpose and theology of the Sacrament. A Jewish Bar mitzvah is the ceremony celebrating a physical reality, the passing from childhood to adulthood (puberty if you will). The physical reality takes place first, then the celebration. The celebration does not make the young child now an adult. If it did, it would be an actual sacrament, (an outward sign, [instituted by Christ] that gives grace.)The problem again with this idea that Confirmation makes us adults in the Church is mixing a physical reality with a spiritual reality. I will deal with this more in just a moment.The final misconception for our discussion is that Confirmation is "The Sacrament of Choice" where one chooses to be Catholic and confirms their choice of Christian faiths in the Sacrament. As I stated earlier, we do not confirm anything in the sacrament of Confirmation: it is the Holy Spirit who confirms (strengthens) us. As for making the choice to be Catholic, that choice was made by the parents when the child was baptized. The parents made the decision for the child to be born into this world, the human family, without first discussing it with the child. They also made the decision to have the child baptized (reborn) into God's family. Parents have this God given authority to see to the proper rearing of their children. By the simple fact that God has entrusted parents with the souls of these children to lead them on the road to heaven and to present these children back to Him, clothed in their white robes that have been washed clean in the blood of the Lamb, is a responsibility that can not be taken lightly. Even if the society we live in does not recognize an objective truth and reality. That objective truth I am speaking of was summed up clearly by the Second Vatican Council:All men are called to belong to the new people of God. This people therefore, while still remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: he made human nature one in the beginning and has decreed that all His children who were scattered should be finally gathered together as one (cf. John 11:52). It was for this purpose that God sent His Son, whom He appointed heir of all things (cf. Heb. 1:2), that He might be teacher, king and priest of all, the head of the new and universal people of God's sons. This, too, is why God sent the Spirit of His Son, the Lord and Giver of Life. The Spirit is, for the Church and for each and every believer, the principle of their union and unity in the teaching of the apostles and fellowship, in the breaking of bread and prayer. (cf. Acts 2:42 Gk.) (Lumen Gentium13)The Catholic Church is the fullness of the family of God on earth, and Baptism is the means by which a person is regenerated or reborn as a child of God. For parents as well as religious educators to neglect giving this eternal gift of life to these children by listening to a school of thought that is found in the Protestant objection to infant Baptism that says, "They must be old enough to make a mature decision for themselves", is to completely negate the parental responsibility that God entrusted to them to form and teach these children who their Father really is and what He has intended for them. St. Paul says, quoting from Isaiah 64:3, "But as it is written: 'What eye has not seen, and ear has not heard, and what has not entered the human heart, what God has prepared for those who love him.'" (1 Cor. 2:9)Also, the Sacred Congregation of Divine Worship, in its "Rite of Confirmation" tells us,The initiation of children into the sacramental life is ordinarily the responsibility and concern of Christian parents. They are to form and gradually increase a spirit of faith in the children and, at times with the help of catechism classes, prepare them for the faithful reception of the Sacraments of Confirmation and Eucharist. The role of the parents is also expressed by their active participation in the celebration of the sacraments. ("Rite of Confirmation",DOL2513)So to say that the Sacrament of Confirmation is making a mature decision and choosing to be Catholic is again misplacing and clouding the true meaning of the sacrament.So what then IS Confirmation if it IS NOT any of the above? As you may recall from part I of this study, Pope Paul VI summed it up this way,Through the Sacrament of Confirmation, those who have been born anew in baptism receive the ineffable (indescribable) gift, the Holy Spirit Himself, by which 'they are endowed with special strength' and by the character of this sacrament 'are bound more perfectly to the Church' and 'are more strictly