3. A Christian rite admitting a baptized person to full membership in a church.
4. A ceremony in Judaism that marks the completion of a young person's religious training.
A sacrament in which the Holy Ghost is given to those already baptized in order to make them strong and perfect Christians and soldiers of Jesus Christ.
It has been variously designated: bebaiosis or confirmatio, a making fast or sure; teleiosis or consummatio, a perfecting or completing, as expressing its relation to baptism. With reference to its effect it is the "Sacrament of the Holy Ghost", the "Sacrament of the Seal" (signaculum, sigillum, sphragis). From the external rite it is known as the "imposition of hands" (epithesis cheiron), or as "anointing with chrism" (unctio, chrismatio, chrisma, myron). The names at present in use are, for the Western Church, confirmatio, and for the Greek, to myron.
I. PRESENT PRACTICE AND DOCTRINE
Rite
In the Western Church the sacrament is usually administered by the bishop. At the beginning of the ceremony there is a general imposition of hands, the bishop meantime praying that the Holy Ghost may come down upon those who have already been regenerated: "send forth upon them thy sevenfold Spirit the Holy Paraclete." He then anoints the forehead of each with chrism saying: "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." Finally. he gives each a slight blow on the cheek saying: "peace be with thee". A prayer is added that the Holy Spirit may dwell in the hearts of those who have been confirmed, and the rite closes with the bishop's blessing.
The Eastern Church omits the imposition of hands and the prayer at the beginning, and accompanies the anointing with the words: "the sign [or seal] of the gift of the Holy Ghost." These several actions symbolize the nature and purpose of the sacrament: the anointing signifies the strength given for the spiritual conflict; the balsam contained in the chrism, the fragrance of virtue and the good odor of Christ; the sign of the cross on the forehead, the courage to confess Christ, before all men; the imposition of hands and the blow on the cheek, enrollment in the service of Christ which brings true peace to the soul. (Cf. St. Thomas, III:72:4).
Minister
The bishop alone is the ordinary minister of confirmation. This is expressly declared by the Council of Trent (Sess. VII, De Conf., C. iii). A bishop confirms validly even those who are not his own subjects; but to confirm licitly in another diocese he must secure the permission of the bishop of that diocese. Simple priests may be the extraordinary ministers of the sacrament under certain conditions. In such cases, however, the priest cannot wear pontifical vestments, and he is obliged to use chrism blessed by a Catholic bishop. In the Greek Church, confirmation is given by simple priests without special delegation, and their ministration is accepted by the Western Church as valid. They must, however, use chrism blessed by a patriarch.
Matter and Form
There has been much discussion among theologians as to what constitutes the essential matter of this sacrament. Some, e.g. Aureolus and Petavius, held that it consists in the imposition of hands. Others, with St. Thomas, Bellarmine, and Maldonatus, maintain that it is the anointing with chrism. According to a third opinion (Morinus, Tapper) either anointing or imposition of hands suffices. Finally, the most generally accepted view is that the anointing and the imposition of hands conjointly are the matter. The "imposition", however, is not that with which the rite begins but the laying on of hands which takes place in the act of anointing. As Peter the Lombard declares: Pontifex per impositionem manus confirmandos ungit in fronte (IV Sent., dist. xxxiii, n. 1; cf. De Augustinis, "De re sacramentaria", 2d ed,, Rome, 1889, I). The chrism employed must be a mixture of olive oil and balsam consecrated by a bishop. (For the manner of this consecration and for other details, historical and liturgical, see CHRISM.) The difference regarding the form of the sacrament, i.e. the words essential for confirmation, has been indicated above in the description of the rite. The validity of both the Latin and the Greek form is unquestionable. Additional details are given below in the historical outline.
Recipient
Confirmation can be conferred only on those who have already been baptized and have not yet been confirmed. As St. Thomas says:
Confirmation is to baptism what growth is to generation. Now it is clear that a man cannot advance to a perfect age unless he has first been born; in like manner, unless he has first been baptized he cannot receive the Sacrament of Confirmation (ST III:72:6).
They should also be in the state of grace; for the Holy Ghost is not given for the purpose of taking away sin but of conferring additional grace. This condition, however, refers only to lawful reception; the sacrament is validly received even by those in mortal sin. In the early ages of the Church, confirmation was part of the rite of initiation, and consequently was administered immediately after baptism. When, however, baptism came to be conferred by simple priests, the two ceremonies were separated in the Western Church. Further, when infant baptism became customary, confirmation was not administered until the child had attained the use of reason. This is the present practice, though there is considerable latitude as to the precise age. The Catechism of the Council of Trent says that the sacrament can be administered to all persons after baptism, but that this is not expedient before the use of reason; and adds that it is most fitting that the sacrament be deferred until the child is seven years old, "for Confirmation has not been instituted as necessary for salvation, but that by virtue thereof we might be found well armed and prepared when called upon to fight for the faith of Christ, and for this kind of conflict no one will consider children, who are still without the use of reason, to be qualified." (Pt. II, ch. iii, 18.) Such, in fact, is the general usage in the Western Church. Under certain circumstances, however, as, for instance, danger of death, or when the opportunity of receiving the sacrament is but rarely offered, even younger children may be confirmed. In the Greek Church and in Spain, infants are now, as in earlier times, confirmed immediately after baptism. Leo XIII, writing 22 June, 1897, to the Bishop of Marseilles, commends most heartily the practice of confirming children before their first communion as being more in accord with the ancient usage of the Church.
Effects
Confirmation imparts an increase of sanctifying grace which makes the recipient a "perfect Christian"; a special sacramental grace consisting in the seven gifts of the Holy Ghost and notably in the strength and courage to confess boldly the name of Christ; an indelible character by reason of which the sacrament cannot be received again by the same person. A further consequence is the spiritual relationship which the person confirming and the sponsor contract with the recipient and with the recipient's parents. This relationship constitutes a diriment impediment (see IMPEDIMENTS) to marriage. It does not arise between the minister of the sacrament and the sponsor nor between the sponsors themselves.
Necessity
Regarding the obligation of receiving the sacrament, it is admitted that confirmation is not necessary as an indispensable means of salvation (necessitate medii).
On the other hand, its reception is obligatory (necessitate prcepti) "for all those who are able to understand and fulfill the Commandments of God and of the Church. This is especially true of those who suffer persecution on account of their religion or are exposed to grievous temptations against faith or are in danger of death. The more serious the danger so much greater is the need of protecting oneself". (Conc. Plen. Balt. II, n. 250.) As to the gravity of the obligation, opinions differ, some theologians holding that an unconfirmed person would commit mortal sin if he refused the sacrament, others that the sin would be at most venial unless the refusal implied contempt for the sacrament. Apart, however, from such controversies the importance of confirmation as a means of grace is so obvious that no earnest Christian will neglect it, and in particular that Christian parents will not fail to see that their children are confirmed.
Sponsors
The Church prescribes under pain of grievous sin that a sponsor, or godparent, shall stand for the person confirmed. The sponsor should be at least fourteen years of age, of the same sex as the candidate, should have already received the Sacrament of Confirmation, and be well instructed in the Catholic Faith. From this office are excluded the father and mother of the candidate, members of a religious order (unless the candidate be a religious), public sinners, and those who are under public ban of interdict or excommunication. Except in case of necessity the baptismal godparent cannot serve as sponsor for the same person in confirmation. Where the opposite practice obtains, it should, according to a decree of the Sacred Congregation of the Council, 16 Feb., 1884, be gradually done away with. The Second Plenary Council of Baltimore (1866) declared that each candidate should have a sponsor, or that at least two godfathers should stand for the boys and two godmothers for the girls (n. 253). See also prescriptions of the First Council of Westminster. Formerly it was customary for the sponsor to place his or her right foot upon the foot of the candidate during the administration of the sacrament; the present usage is that the sponsor's right hand should be placed upon the right shoulder of the candidate. The Holy Office decreed, 16 June, 1884, that no sponsor could stand for more than two candidates except in case of necessity. The custom of giving a new name to the candidate is not obligatory; but it has the sanction of several synodal decrees during the fifteenth and sixteenth centuries. The Fifth Council of Milan, under St. Charles Borromeo, insisted that a candidate whose name was "vile, ridiculous, or quite unbecoming for a Christian" should receive another at Confirmation" (cf. Martne).
It is clear from the diversity of practice at the present day, that there is much uncertainty as to the doctrine concerning confirmation. It is certain that the sacrament is validly and lawfully administered in the Church; but this does not solve the theological questions regarding its institution, matter, form, and minister. At the time of the Council of Trent the difficulty was felt to be so great that the assembled Fathers contented themselves with only a few canons on the subject. They defined that confirmation was not "a vain ceremony but a true and proper sacrament"; and that it was not "in olden days nothing but a sort of catechism in which those who were entering upon youth gave an account of their faith in the face of the Church" (can. i). They did not define anything specific about the institution by Christ; though in treating of the sacraments in general they had already defined that "all the sacraments of the New Law were instituted by Christ our Lord" (Sess. VII, can. i). Nothing whatever was said about the form of words to be used; and regarding the matter they merely condemned any one who should maintain "that they who ascribe any virtue to the sacred chrism of confirmation offer an outrage to the Holy Ghost" (can. ii). The third and last canon defined that the "ordinary" minister of the sacrament is a bishop only, and not any simple priest. This guarded language, so different from the definite canons on some of the other sacraments, shows that the council had no intention of deciding the questions at issue among theologians regarding the time and manner of the institution by Christ (direct or indirect institution), the matter (imposition of hands or anointing, or both), the form ("I sign thee", etc., or "the seal", etc.), and the minister (bishop or priest). Elsewhere (Sess. VII, can. ix) the council defined that in confirmation a character is imprinted in the soul, that is, a certain spiritual and indelible sign on account of which the sacrament cannot be repeated; and again (Sess. XXIII) the council declared that "bishops are superior to priests; they administer the Sacrament of Confirmation; they ordain the ministers of the Church; and they can perform many other things over which functions others of an inferior rank have no power". Concerning the administration of the sacrament from the earliest times of the Church, the decree of the Inquisition (Lamentabili sane, 3 July, 1907) condemns the proposition (44): "There is no proof that the rite of the Sacrament of Confirmation was employed by the Apostles; the formal distinction, therefore, between the two sacraments, Baptism and Confirmation, does not belong to the history of Christianity". The institution of the sacrament has also been the subject of much discussion as will appear from the following account.
II. HISTORY
The Sacrament of Confirmation is a striking instance of the development of doctrine and ritual in the Church. We can, indeed, detect much more than the mere germs of it in Holy Scripture; but we must not expect to find there an exact description of the ceremony as at present performed, or a complete solution of the various theological questions which have since arisen. It is only from the Fathers and the Schoolmen that we can gather information on these heads.
(1) Confirmation in the Bible
We read in the Acts of the Apostles (viii, 14-17) that after the Samaritan converts had been baptized by Philip the deacon, the Apostles "sent unto them Peter and John, who, when they were come, prayed for them, that they might receive the Holy Ghost; for he was not yet come upon any of them, but they were only baptized in the name of the Lord Jesus; then they laid their hands upon them, and they received the Holy Ghost". Again (xix, 1-6): St. Paul "came to Ephesus, and found certain disciples; and he said to them: Have you received the Holy Ghost since ye believed? But they said to him: We have not so much as heard whether there be a Holy Ghost. And he said: In what then were you baptized? Who said: In John's baptism. Then Paul said: John baptized the people with the baptism of penance . . . Having heard these things, they were baptized in the name of the Lord Jesus. And when Paul had imposed his hands on them, the Holy Ghost came upon them, and they spoke with tongues and prophesied". From these two passages we learn that in the earliest ages of the Church there was a rite, distinct from baptism, in which the Holy Ghost was conferred by the imposition of hands (dia tes epitheseos ton cheiron ton Apostolon), and that the power to perform this ceremony was not implied in the power to baptize. No distinct mention is made as to the origin of this rite; but Christ promised the gift of the Holy Ghost and conferred it. Again, no express mention is made of anointing with chrism; but we note that the idea of unction is commonly associated with the giving of the Holy Ghost. Christ (Luke, iv, 18) applies to Himself the words of Isaias (lxi, 1): "The Spirit of the Lord is upon me, wherefore he hath anointed me to preach the gospel". St. Peter (Acts, x, 38) speaks of "Jesus of Nazareth: how God anointed him with the Holy Ghost". St. John tells the faithful: "You have the unction (chrisma) from the Holy One, and know all things"; and again: "Let the unction [chrisma], which you have received from him, abide in you" (I Ep., ii, 20, 27). A striking passage, which was made much use of by the Fathers and the Schoolmen, is that of St. Paul: "He that confirmeth [ho de bebaion] us with you in Christ, and hath anointed us, is God, who also hath sealed [sphragisamenos] us, and given us the pledge [arrabona] of the Spirit in our hearts" (II Cor., i, 20, 21). No mention is made of any particular words accompanying the imposition of hands on either of the occasions on which the ceremony is described; but as the act of imposing hands was performed for various purposes, some prayer indicating the special purpose may have been used: "Peter and John . . . prayed for them, that they might receive the Holy Ghost". Further, such expressions as "signing" and "sealing" may be taken as referring to the character impressed by the sacrament: "You were signed [esphragisthete] with the holy Spirit of promise"; "Grieve not the holy Spirit of God, whereby you are sealed [esphragisthete] unto the day of redemption" (Eph., i, 13; iv, 30). See also the passage from II Cor. quoted above. Again, in the Epistle to the Hebrews (vi, 1-4) the writer reproaches those whom he addresses for falling back into their primitive imperfect knowledge of Christian truth; "whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God" (Heb., v, 12). He exhorts them: "leaving the word of the beginning of Christ, let us go on to things more perfect, not laying again the foundation . . . of the doctrine of baptisms, and imposition of hands", and speaks of them as those who have been "once illuminated, have tasted also the heavenly gift, and were made partakers of the Holy Ghost". It is clear that reference is made here to the ceremony of Christian initiation: baptism and the imposition of hands whereby the Holy Ghost was conferred, just as in Acts, ii, 38. The ceremony is considered to be so well known to the faithful that no further description is necessary. This account of the practice and teaching of the Apostles proves that the ceremony was no mere examination of those already baptized, no mere profession of faith or renewal of baptismal vows. Nor was it something specially conferred upon the Samaritans and Ephesians. What was done to them was an instance of what was generally bestowed. Nor was it a mere bestowal of charismata; the Holy Ghost sometimes produced extraordinary effects (speaking with divers tongues, etc.), but these were not necessarily the result of His being given. The practice and teaching of the Church at the present day preserve the primitive type: the imposition of hands, the gift of the Holy Ghost, the privileges of the episcopate. What further elements were handed down by tradition will be seen presently.
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