Confirmation

In the early Church, initiation was celebrated in a single ceremony with several ritual actions that culminated in the sharing of the Eucharistic meal.  As with Baptism, parts of this ceremony later came to be defined as the Sacrament of Confirmation.  These were the parts of the ceremony that came after the Baptismal Washing and the clothing with a white garment.  

The newly-baptised were brought to the Bishop who prayed and layed hands on them before anointing them with consecrated oil.  A Kiss of Peace was also exchanged.  Each of these elements is retained in the Rite of Confirmation as we know it today.

The ‘Completion of the Mystery’

These post-baptismal rituals (the Sacrament of Confirmation) were understood to be the completion of and a sealing on what had taken place in the waters of Baptism. A 4th/5th century Bishop,  Theodore of Mopsuestia,  used the term ‘the completion of the mystery’ when explaining to catechumens what would happen at this part of the ceremony.

Two Traditions: East and West

Catechism of the Catholic Church, (art 1290), gives a neat summary of how the original ceremony of Christian Initiation became fractured and how two traditions developed:

‘In the first centuries Confirmation and Baptism, were celebrated together forming a double sacrament, according to the expression of St. Cyprian. Among other reasons, the multiplication of infant Baptisms all throughout 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 baptises.  But he can only do so with the Chrism consecrated by a bishop.’

We see this today, when Catholics from the Eastern Rites, for example, the Maronite Rite, celebrate Baptism and Confirmation in the one ceremony.

Varying Practices and Varying Theologies

Separated from Baptism and reserved to the Bishops, Confirmation in the Western Church began a long and varied history.  By the mid 16th century, not only had it lost its connection with Baptism and Eucharist, but it lacked any clear theology.  It had become linked with the Bishop’s visitation of the parish and was dealt with as a stage of formal education rather than a step in Christian Initiation.  

In this practice, Confirmation came to be understood as a sacrament of maturity, to be received by adolescents.  Hence, First Communion was generally not received until the teenage years.  This situation was of great concern for Pope Pius X, who felt that young children were disadvantaged, by being denied the graces received in Holy Communion.  

To redress this situation, in 1910, he brought the age for First Communion back to the age of discretion (about 7 years old).  However, no change was made concerning the age for Confirmation and it continued to be conferred on older children.  Hence, the original sequence of these sacraments was disturbed.

This is the practice with which the majority of us are most familiar.  However, with the insights of Vatican II, Confirmation is once again recognised as a Sacrament of Initiation, intimately linked with Baptism and with the Eucharist. It is important to note, however, that Confirmation, in whatever context it was celebrated, has always been associated with an outpouring of the Holy Spirit on those who received it.

In 1971, Pope Paul IV issued an Apostolic Constitution on the Sacrament of Confirmation.  That document makes clear the place that Confirmation has in the process of Christian Initiation:

"Through the Sacrament of Confirmation, those who have been born anew in Baptism receive the inexpressible Gift, the Holy Spirit himself, by which ‘they are endowed … with special strength …they are bound more intimately to the Church … and are more strictly obliged to spread and defend the faith …as true witnesses of Christ." 

Finally, Confirmation is so closely linked with the Holy Eucharist that the faithful, after being signed by Holy Baptism and Confirmation, are incorporated fully into the Body of Christ by participating in the Eucharist.

This document and others such as Catechism of the Catholic Church make it clear that the most appropriate sequence for the Sacraments of Initiation is Baptism, Confirmation and finally Eucharist.  In this way, initiation into the faith of the Church culminates in full participation in the Eucharistic sacrifice.

What Age for Confirmation?

Many people have questioned the appropriateness of children being confirmed at a younger age.  However, The Code of Canon Law tells us that,

‘The Sacrament of Confirmation is to be conferred on the faithful at about the age of discretion, unless the Episcopal Conference had decided on a different age, or there is a danger of death or, in the judgement of the minister, a grave reason suggests otherwise.’     (Can. 891)

Perhaps it is wise to remember that children grow in their understanding of the sacraments, just as they grow in their understanding of many things that take place in their lives.  We might also consider that if their understanding is sufficient for First Communion and all that the Sacrament of Eucharistic entails, then that same understanding is sufficient for Confirmation.

The Rite of Confirmation

There are two primary ritual actions that constitute the Rite of Confirmation – a Laying on of Hands and an Anointing with Chrism (consecrated oil).  These are both carried out by the minister of Confirmation.

Prior to this, however, the candidates:

* are called by name – a reminder that they were named in Baptism

* renew the promises made on their behalf at Baptism.

These two reminders of Baptism are omitted when Confirmation follows immediately after Baptism, as in the RCIA.

Laying on of Hands

This is the traditional ritual action by which the Holy Spirit is invoked.  In Confirmation, it is done either by extending the hands over the whole group of candidates, or by laying both hands on the head of each individual candidate.

The Laying on of Hands is accompanied by a prayer, verbally invoking the Holy Spirit and asking that the candidates "receive the spirit of wisdom and understanding, the spirit of right judgement and courage, the spirit of knowledge and reverence and the spirit of wonder and awe in God’s presence."

Anointing with Chrism

This is the essential rite of the Sacrament of Confirmation.  The minister lays his hand on the head of the candidate and anoints the forehead with Chrism whilst saying:  “Be sealed with the Gift of the Holy Spirit.”  The use of consecrated oil to signify a spiritual seal has a very long tradition in the Church.

The rite concludes with a Sign of Peace that signifies "ecclesial communion with the Bishop and with all the faithful" (CCC, 1301).

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This article was originally published in ‘Sacraments of Initiation’. ©  Diocese of Parramatta. 2002, 2007. Reprinted with permission.