THE
SACRAMENT OF CONFIRMATION
Importance
Of Instruction On 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 the fruit of divine
grace which they should derive from its participation.
Lest,
therefore, this divine blessing may seem, through their fault, and to the most
serious injury, to have been conferred on them in vain, the faithful are to be
instructed both on Whitsunday, on which day it is principally administered, and
also on such other days as pastors shall deem convenient. 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.
To
begin with the name, it should be taught that this Sacrament is called by the
Church Confirmation because, if there is no obstacle to the efficacy of the
Sacrament, a baptized person, when anointed with the sacred chrism by the
Bishop, with the accompanying solemn 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, becomes stronger with the strength of the new power, and thus begins
to be a perfect soldier of Christ.
That
in Confirmation is contained the true and proper nature of a Sacrament has always
been acknowledged by the Catholic Church, as Pope Melchiades and many other
very holy and very ancient Pontiffs expressly declare. 1 The truth of this doctrine St. Clement
could not conform in stronger terms than when he says: All should hasten without delay to be
born again unto God, and afterwards to be signed by the Bishop, that is, to
receive the sevenfold grace of the Holy Ghost; for, as has been handed down to
us from St. Peter, and as the other Apostles taught in obedience to the command
of our Lord, he who culpably and voluntarily, and not from necessity, neglects
to receive this Sacrament, cannot possibly be a perfect Christian. 2 This same
faith has been confirmed, as may be seen in their decrees, by Popes Urban, 3 Fabian 4 and Eusebius,
5 who,
filled with the same spirit, shed their blood for the name of Christ.
The
unanimous authority of the Fathers must be added. Among them Denis the Areopagite, 6 Bishop of Athens, when teaching how to
consecrate and make use of this holy ointment, says: The priest clothe the person baptized with a garment
emblematic of purity, in order to conduct him to the Bishop; and the Bishop,
signing him with the sacred and truly divine ointment, makes him partaker of
the most holy communion. Of such
importance does Eusebius of Caesarea 7 also deem this Sacrament as not to hesitate
to say that the heretic Novatus could not deserve to receive the Holy Ghost,
because, having been baptized in a state of severe illness, he was not anointed
with the sign of chrism. But on this
subject we have the most distinct testimonies from St. Ambrose in his book On
the Initiated, 8 and from St. Augustine in his books Against the Epistles of
Petilian 9 the Donatists.
Both
of them were so persuaded that no doubt could exist as to the reality of this
Sacrament that they even taught and confirmed the doctrine by passages of
Scripture, the one testifying that to the Sacrament of Confirmation apply these
words of the Apostle: Grieve not
the Holy Spirit of God, whereby you are sealed; 10 the other, these words of the
Psalmist: Like the precious
ointment on the head, that ran down upon the beard, the beard of Aaron, 11 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. 12
Although
said by Melchiades to have a most intimate connection with Baptism,
Confirmation is still not to be regarded as the same, but as a very different
Sacrament; for the variety of the grace which each of the Sacraments confers,
and of the sensible sign employed to signify that grace, evidently render them
distinct and different Sacraments.
Since,
then, by the grace of Baptism we are begotten unto newness of life, whereas by
that of Confirmation we grow to full maturity, having put away the things of a
child, 13
we can sufficiently understand that the same difference that exists in
the natural life between birth and growth exists also between baptism, which regenerates,
and Confirmation, by virtue of which growth and perfect spiritual strength are
imparted to the faithful.
Besides,
as there should be a new and distinct kind of Sacrament when the soul has to
encounter any new difficulty, it may easily be perceived that as we require the
grace of Baptism to form the mind unto faith, so is it also of utmost advantage
that the souls of the faithful be strengthened by a different grace, to the end
that they be deterred by no danger, or fear of pains, torturers or death, from
the confession of the true faith. This,
then, being accomplished by the sacred chrism of confirmation, it is hence
clearly inferred, that the nature of this Sacrament is different from Baptism.
Hence
Pope Melchiades accurately evolves the difference between them, writing as
follows: In Baptism man is enlisted into the service, in Confirmation he is
equipped for battle; at the baptismal font the Holy Ghost imparts fullness to
accomplish innocence, but in Confirmation he minister's perfection to grace; in
Baptism we are regenerated unto life, after Baptism we are fortified for the
combat; in Baptism we are cleansed, after Baptism we are strengthened;
regeneration of itself saves those who receive Baptism in time of peace,
Confirmation arms and makes ready for conflicts. 14
These
are truths not only already recorded by other Councils, but specially defined
by the holy Council of Trent; so that we are therefore no longer at liberty not
only to think otherwise, but even to entertain the least doubt concerning
them. {a}
It
was shown above how necessary it is to teach concerning all the Sacraments in
common from whom they had their origin.
Wherefore the same is also to be taught as regards Confirmation, in order
that the faithful may be impressed with a deeper sense of the sanctity of this
Sacrament. Accordingly, pastors must
explain that not only was it instituted by Christ the Lord, but that by Him
were also ordained, as Popes St. Fabian 15
testifies, the right of chrism and the words which the Catholic Church uses in
its administration. This is a fact easy
to prove to those who acknowledge Confirmation to be a Sacrament, because all
the sacred mysteries exceed the powers of human nature and could be instituted
by no other than God alone. {b}
The
Matter
We
now come to treat of the component parts of the Sacrament, and first of its
matter. This is called chrism, a
word borrowed from the Greek language, and which, although used by profane
writers to designate any sort of ointment, is appropriated by common usage
among ecclesiastical writers to signify that ointment only which is composed of
oil and balsam with the solemn concentration of the Bishop. A mixture of two material things, therefore,
furnishes the matter of Confirmation; and this mixture of different things not
only declares the manifold grace of the Holy Ghost given to those who are
confirmed but also sufficiently shows the excellence of the Sacrament itself.
The
Remote Matter Of Confirmation Is Chrism
That
such is the matter of this Sacrament the holy Church and her Councils have
always taught; and the same doctrine has been handed down to us by St. Denis 16 and by many
other Fathers of the gravest authority particularly by Pope Fabian 17 who
testifies that the Apostles received the composition of chrism from our Lord
and transmitted it to us.
The
Appropriateness Of Chrism
Nor
indeed could any other matter than that of chrism seem more appropriate to
declare the effects of this Sacrament.
Oil, by its nature rich, unctuous and fluid, expresses the fullness of
grace, which, through the Holy Ghost, overflows and is poured into others from
Christ the head, like the ointment that ran down upon the beard of Aaron, to
the skirt of his garment; 18 for God anointed him with the oil of
gladness, above his fellows, 19 and of his fullness we all have received.
20
Balsam,
the odor of which is most pleasant, can signify nought save that the faithful,
when made perfect by the grace of Confirmation, diffuse around them such a
sweet odor of all virtues, that they may say with the Apostle: We are unto God the good odour of Christ.
21 Balsam
has also the power of preserving from corruption whatever it is used to
anoint. This property seems admirably
suited to express the virtue of the Sacrament, since it is quite evident that
the souls of the faithful, prepared by the heavenly grace of Confirmation, are
easily protected from the contagion of sins.
Chrism To Be
Consecrated By The Bishop
The
chrism is consecrated by the Bishop with solemn ceremonies; for that our Saviour gave this instruction
at His last supper, when He committed to His Apostles the manner of making
chrism, we learn from Fabian, 22 a pontiff eminently distinguished by his
sanctity and by the glory of martyrdom.
The
necessity of this concentration may, however, be shown from reason also. In most of the other Sacraments Christ so
instituted their matter as to impart holiness also to it. For not only did He designate water as the
element of Baptism, saying: Except
a man be born again of water and the Holy Ghost, he cannot enter the kingdom of
God; 23
but He also, at His own baptism, imparted to it the power of sanctifying
thereafter. Hence these words of St.
Chrysostom: The water of Baptism, had it not been sanctified by contact with
the body of our Lord, could not purge away the sins of believers. {c} As then,
our Lord did not consecrate this matter of Confirmation by actually using and
handling it, it is necessary that it be consecrated by holy and religious
prayers; and this concentration can appertain to none save the Bishop, who has
been appointed the ordinary minister of the Sacrament. {d}
The Form of
Confirmation
The
other component part of Confirmation, that is, its form and the words used at
the sacred unction, must also be explained.
The faithful are to be admonished that in receiving this Sacrament they
are, in particular on hearing the words pronounced, to excite their minds to
piety, faith and religion, that no obstacle may be placed to heavenly grace.
The
form of Confirmation, then, is comprised in 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. If we call upon reason regarding this truth,
we may also easily prove the same thing; for the form of a Sacrament should comprise
all those things that explain the nature and substance of the Sacrament
itself. But in Confirmation these three
things are chiefly to be noted: the divine power which, as the principal cause,
operates in the Sacrament; the strength of mind and soul which is imparted by
the sacred unction to the faithful unto salvation; and finally, the sign
impressed on him who is to enter upon the warfare of Christ. Now of these the first is sufficiently
declared by the concluding words of the form:
In the name of the Father, and of the Son, and of the Holy Ghost; the second, by the words immediately
preceding them: I confirm thee with
the chrism of salvation; and the third, by the words with which the form
opens: I sign thee with the sign of the cross.
But
where we even unable to prove by reason that this is the true and perfect form
of this Sacrament, the authority of the Catholic Church, under whose guidance
we have always been thus taught, suffers us not to entertain the least doubt on
the subject. {e}
Pastors
should also teach to whom especially has been committed the administration of
this Sacrament; for as, according to the Prophet, there are many who run
without being sent, 24 it is necessary to teach who are its true
and legitimate ministers, in order that the faithful may be enabled to receive
the Sacrament and grace of Confirmation.
Now
the Holy Scriptures shown that the Bishop alone is the ordinary minister of
this Sacrament, because we read in the acts of the Apostles that when Samaria
had received the Word of God, Peter and John were sent to them, who 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. 25 Here we may see that he
who had baptized having been only a deacon, had no power to confirm; but that
its administration was reserved to a more perfect order of minister's, that is
to the Apostles. The same may be
observed whenever the Sacred Scriptures make mention of this Sacrament.
Nor are there wanting in proof of this matter
the clearest testimonies of the holy Fathers and of Popes Urban, 26 Eusebius, 27 Damasus, 28 Innocent, 29 and Leo, 30 as is evident from their decrees. St. Augustine, also, seriously complains of the
corrupt practice of the Egyptians and the Alexandrians, whose priests dared to
administer the Sacrament of Confirmation. 31
The
thorough propriety of reserving this function to Bishops the pastor may
illustrate by the following
comparison. As in the
construction of buildings the artisans, who are inferior agents, prepare an
dispose cement, lime, timbers and the other material, while to the architect
belongs the completion of the work; so in like manner this Sacrament, which is,
at it were, the completion of the spiritual edifice, should be performed by no
other than the chief priest. {f}
A
sponsor is also required, as we have already shown to be the case in
Baptism. For if they who enter the
fencing lists have need for some one whose skill and counsel may teach them the
thrusts and passes by which to overcome their adversaries, while remaining safe
themselves; how much more will the faithful require a leader and monitor, when,
sheathed, as it were, in the stoutest armor by this Sacrament of Confirmation,
they engage in the spiritual conflict, in which eternal salvation is the
proposed reward. With good reason,
therefore, are sponsors employed in the administration of this Sacrament also;
and the same spiritual affinity is contracted in Confirmation, which as we have
already shown, is contracted by sponsors in Baptism, so as to impede the lawful
marriage of the parties. {g}
It
often happens that, in receiving this Sacrament, the faithful are guilty of
either precipitate haste or a gross neglect and delay; concerning those who
have become so impious as to have the hardihood to contemn and despise it, we
have nothing to say. Pastors,
therefore, should also explain who may receive Confirmation, and what should be
their age and dispositions.
All
Should Be Confirmed
First,
it is necessary to teach that this Sacrament is not so necessary as to be
utterly essential to salvation.
Although not essential, however, it ought to be omitted by no one, but
rather on the contrary, in a matter so full of holiness through which the
divine gifts are so liberally bestowed, the greater care should be taken to
avoid all neglect. What God has
proposed in common unto all for their sanctification, all should likewise most
earnestly desire.
St.
Luke, indeed, describing this admirable effusion of the Holy Spirit, says: And
suddenly there came a sound from heaven, as of a mighty wind coming, and it
filled the whole house, where they were sitting; and a little after: And
they were all filled with the Holy Ghost. 32 From these words we may understand that,
as that house was a type and figure of the Church, the Sacrament of
Confirmation, which took its beginning from that day, appertains to all the
faithful.
This
may also be easily inferred from the nature of the Sacrament itself. For they ought to be confirmed with the
sacred chrism who have need of spiritual increase, and who are to be led to the
perfection of the Christian religion. But this is, without exception, suited to
all; because as nature intends that all her children should grow up and attain
full maturity, although she does not always realize her wishes; so the Catholic
Church, the common mother of all, earnestly desires that, in those whom she has
regenerated by Baptism, the perfection of Christian manhood be completed. Now as this is accomplished through the
Sacrament of mystic Unction, it is clear that Confirmation belongs alike to all
the faithful.
The
Proper Age For Confirmation
Here
it is to be observed, that, after Baptism the Sacrament of Confirmation may
indeed be administered to all; but that, until children shall have attained the
use of reason, its administration is inexpedient. If it does not seem well to defer (Confirmation) to the age of
twelve, it is most proper to postpone this Sacrament at least to that of seven
years.
Confirmation
has not been instituted as necessary to salvation, but that by virtue of thereof
we may be found very well armed and prepared when called upon to fight for the
faith of Christ; and for this conflict no one assuredly will consider children
who as yet lack of the use of reason to be qualified.
Dispositions
For Receiving Confirmation
From
this, therefore, it follows that persons of mature age who are to be confirmed,
must, if they desire to obtain the grace and gifts of this Sacrament, not only
bring with them faith and piety, but also grieve from their hearts for the
serious sins which they have committed.
The
pastor should take care that they have previous recourse to confession of their
sins; should exhort them to fasting and other works of piety; and admonish them
of the propriety of reviving that laudable practice of the ancient Church, of
receiving this Sacrament fasting. It is
to be presumed that to this the faithful may be easily persuaded, if they but
understand the gifts and admirable effects of this Sacrament. {h}
Pastors,
therefore, should teach that, in common with the other Sacraments,
Confirmation, unless some obstacle be present on the part of the receiver,
imparts new grace. For we have shown
that these sacred and mystical signs are of such a character as to indicate and
produce grace.
The
Grace Of Strength
But
besides these things, which are common to this and the other (
Sacraments,) it is peculiar to
Confirmation first to perfect the grace of Baptism. For those who have been made Christians by Baptism, still have in
some sort the tenderness and softness, as it were, of newborn infants, and
afterwards become, by means of the Sacrament of chrism, stronger to resist all
the assaults of the world, the flesh and the devil, while their minds are fully
confirmed in faith to confess and glorify the name of our Lord Jesus
Christ. Hence, also, originated the
very name Confirmation, as no one will doubt.
For the word Confirmation is not derived, as some not less ignorantly
than impiously have pretended, from the circumstance that person's baptized in
infancy, when arrived at mature years, were of old brought to the Bishop, in
order to confirm their faith in Christ, which they had embraced in Baptism, so
that Confirmation would seem not to differ from catechetical instruction. Of such a practice no reliable testimony can
be adduced. On the contrary, the name
has been derived from the fact that by virtue of this Sacrament God confirms in
us the work He commenced in Baptism, leading us to the perfection of solid
Christian virtue.
But
not only does it confirm, it also increases ( divine grace,) as says Melchiades: The Holy Ghost, whose
salutary descent upon the waters of Baptism, imparts in the font fullness to
the accomplishment of innocence, in Confirmation gives an increase of grace;
33 and
not only an increase, but an increase after a wonderful manner. This the Scriptures beautifully express by a
metaphor taking from clothing: Stay you in the city, said our Lord and
Savior, speaking of this Sacrament, until you be clothed with power from on
high. 34
If
pastors wish to show the divine efficacy of this Sacrament and this, no doubt,
will have great influence in affecting the minds of the faithful - it will be
sufficient if they explain what occurred to the Apostles themselves. So weak and timid where they before, and
even at the very time of the Passion, that no sooner was our Lord apprehended,
than they instantly fled, 35 and Peter, who had been designated the rock
and foundation of the Church, and who had displayed unshaken constancy and
exalted magnanimity, terrified at the voice of one weak woman, denied, not once
nor twice only, but a third time, that he was a disciple of Jesus Christ; 36 and after the Resurrection they all remained shut
up at home for fear of the Jews. 37 But, on the day of Pentecost, so great was
the power of the Holy Ghost with which they were all filled 38 that,
while they boldly and freely disseminated the Gospel confided to them, not only
through Judea, but throughout the world, they thought no greater happiness
could await them than that of being accounted worthy to suffer
contumely, chains, torments and crucifixion, for the name of Christ. 39
Character Of Soldier
Of Christ
Confirmation
has also the effect of impressing a character.
Hence, as we before said of Baptism, and as will be more fully explained
in its proper place with regard to the Sacrament of Orders also, it can on no
account ever be repeated.
If,
then, these things be frequently and accurately explained by pastors, it will
be almost impossible that the faithful, having known the utility and dignity of
this Sacrament, should not use every exertion to receive it with purity and
devotion. {i}
It
remains now briefly to glance at the rights and ceremonies used by the Catholic
Church in the administration of this Sacrament; and pastors will understand the
great advantages of this explanation, if they revert to what we already said on
this subject under its proper head. {j}
The Anointing Of The
Forehead
The forehead, then, of the persons to be
confirmed is anointed with sacred chrism; for by this Sacrament the Holy Spirit
infuses Himself into the souls of the faithful, and increases in them strength
and fortitude to enable them, in the spiritual contest, to fight manfully and
to resist their most wicked foes.
Wherefore it is indicated that they are to be deterred by no fear or
shame, the signs of which appear chiefly on the forehead, from the open
confession of the name of Christ.
The Sign Of The Cross
Besides,
that marked by which the Christian is distinguished from all others, as the
soldier is by certain badges, should be impressed on the more conspicuous part
of the body.
Time When Confirmation
Should Be Conferred
It
has also been a matter of solemn religious observance in the Church of God that
this Sacrament should be administered principally at Pentecost, because on that
day especially where the Apostles strengthened and confirmed by the power of
the Holy Ghost. By the recollection of
this supernatural event the faithful should be admonished of the nature and
magnitude of the mysteries contained in the sacred unction.
The Slap On The Cheek
The
person when anointed and confirmed next receives a gentle slap on the cheek
from the hand of the Bishop to make him recollect that, as a valiant combatant,
he should be prepared to endure with unconquered spirit all adversities for the
name of Christ.
The Pax
Lastly,
the peace is given him, that he may understand that he has attained the
fullness of divine grace and that peace which passeth all understanding.
40 {k}
Let
this, then, serve as a summary of those things which pastors are to expound
touching the Sacrament of chrism. The
exposition, however, should not be given so much in empty words and cold
language, as in the burning accents of pious and glowing zeal, so as to seem to
imprint them on the souls and inmost thoughts of the faithful.
Endnotes
- Confirmation
1.> Quoted in Gratian, p. 3. dist. v. c. 2;
and in Isidore, Epist. ad Episc. Hisp. ii.
2.> Quoted in Isidore, Ep. iv.
3.> Quoted in Gratian, dist. v. c. 1; and in
Isidore, Ep. ad Omnes Christ. n. 7.
4.> Quoted in Isidore, Ep. ii. ad Omnes
Orient. n. 1.
5.> Quoted in Gratian, dist. v. c. 4; and in
Isidore, Ep. iii. ad Episc. Tuscet Camp.
6.> De Eccl. Hier., c. ii. 7; c. iv.
7.> Hist. Eccl. vi. 43.
8.> Cap. vii.
9.> Lib. ii. cap. 104.
10.> Eph. iv. 30.
11.> Ps. cxxxii. 2.
12.> Rom. v. 5.
13.> 1 Cor. xiii. 11.
14.> L. c.
15.> Ep. ii. ad Episc. Orient.
16.> De Eccl. Hier. c. iv. p. 3.
17.> L. c.
18.> Ps. cxxxii. 2.
19.> Ps. xliv. 8.
20.> John i. 16.
21.> 2 Cor. ii. 15.
22.> L. c.
23.> John iii. 5.
24.> Jer. xxiii. 21.
25.> Acts viii. 14.
26.> L. c.
27.> L. c.
28.> Quoted in Isidore, Ep. v.
29.> Ep. xxv. (otherwise i) 3 ad Dec.; quoted in
Gratian, 3 p. dist. iv. c. 119.
30.> Quoted in Isidore, Ep. lxvi.
31.> Quaest. v. (in app.) and N. T. 101.
32.> Acts ii. 2, 4.
33.> L. c.; cf. Gratian, p. 3, dist. v. c. 2.
34.> Luke xxiv. 49.
35.> Matt. xxvi. 56.
36.> Matt. xxvi. 33, 35, 51, 69.
37.> John xx. 19.
38.> Acts ii. 4.
39.> Acts v. 41.
40.> Phillipp. iv. 7.
{a} On Confirmation as a distinct Sacrament see
Summa Theol. 3a. lxxii. 1.
{b} On the institution of Confirmation see
Summa Theol. 3a. lxxii. ad 1.
{c} The above words are from Chromatius and are
found in Gratian, p. 3. dist. iv. c. 10.
{d} On the matter of Confirmation see Summa
Theol. 3a. lxxii. 2, 3; St. Alphonsus,
Theol. Mor. vi. 161 ff.; Code of Canon Law, canons 780, 781.
{e} On the form of Confirmation see Summa
Theol. 3a. lxxii. 4.
{f} On the minister of Confirmation see Summa
Theol. 3a. lxxii. 17; St. Alphonsus, Theol. Mor. vi. 170-175; Code of Canon Law, canons 782-785.
{g} On the sponsor in Confirmation see Summa
Theol. 3a. lxxii. 70; St Alphonsus, Theol. Mor. vi. 185-187; Code of
Canon Law, canons 793-797 Under the law of the New Code spiritual relationship
arises from valid Confirmation between
the person confirmed and the sponsor (canon 797), but this relationship is not
an impediment to marriage.
{h} On the necessity and recipients of
Confirmation see Summa Theol. 3a. lxv. 4; lxxii. 1 ad 3; 8. St Alphonsus, Theol. Mor. vi. 176-183; Code
of Canon Law, canons 786-789.
{i} On the effects of Confirmation see Summa
Theol. 3a. lxxii. 5-7; St Alphonsus, Theol. Mor. vi. 169.
{j} On the utility of ceremonies see above,
pp. 152 and 192.
{k} On the ceremonies of Confirmation see Summa
Theol. 3a. lxxii. 12; St. Alphonsus, Theol. Mor. vi. 184-188; Code of Canon Law, canons 790-792;
798-800.