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THE SACRAMENT OF CONFIRMATION
Importance
of Instruction on Confirmation
Name of this Sacrament
Confirmation is a Sacrament
Confirmation is Distinct from Baptism
Institution of Confirmation
Component Parts of Confirmation
The Matter
The Remote Matter
of Confirmation is Chrism
The Appropriateness
of Chrism
Chrism
to be Consecrated by the Bishop
The Form
of Confirmation
Minister of Confirmation
Sponsors at Confirmation
The Subject of Confirmation
All Should
Be Confirmed
The Proper Age
For Confirmation
Dispositions
For Receiving Confirmation
The Effects of Confirmation
The Grace
of Strength
Increase
in Grace
Character
of Soldier of Christ
Ceremonies
of Confirmation
The Anointing
of the Forehead
The Sign
of the Cross
Time When Confirmation Should
Be Conferred
The Slap
on the Cheek
The Pax
Admonition
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 it the fruit of divine grace which
they should derive from its participation.
Lest, therefore, this divine blessing may seem,
through their fault, and to their 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.
Name of this Sacrament
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 a new
power, and thus begins to be a perfect soldier of Christ.
Confirmation is a Sacrament
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. The truth of this doctrine St.
Clement could not confirm 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. This
same faith has been confirmed, as may be seen in their decrees, by Popes
Urban, Fabian and Eusebius, 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, Bishop of Athens, when teaching
how to consecrate and make use of this holy ointment, says: The priests
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 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, and from St. Augustine in his
books Against the Epistles of Petilian the Donatist.
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; the other,
these words of the Psalmist: Like the precious ointment on the head,
that ran down upon the beard, the beard of Aaron, 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.
Confirmation is Distinct from Baptism
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, 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 the 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, tortures 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 ministers 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.
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.
Institution of Confirmation
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 Pope St. Fabian testifies, the rite 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.
Component Parts of Confirmation
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 consecration 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 and by many other Fathers of the
gravest authority, particularly by Pope Fabian, 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; for God anointed him with
the oil of gladness, above his fellows, and of his fullness we all have
received.
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.
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 Savior gave this instruction at His
last supper, when He committed to His Apostles the manner of making
chrism, we learn from Fabian, a pontiff eminently distinguished by his
sanctity and by the glory of martyrdom.
The necessity of this consecration 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; 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. 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 consecration can appertain to none save the
Bishop, who has been appointed the ordinary minister of this Sacrament.
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 a 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 were 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.
Minister of Confirmation
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, 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 show 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. 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 ministers, 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, Eusebius,
Damasus, Innocent and Leo, as is evident from their decrees. St.
Augustine, also, seriously complains of the corrupt practice of the
Egyptians and Alexandrians, whose priests dared to administer the
Sacrament of Confirmation.
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 and 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.
Sponsors at Confirmation
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 someone 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.
The Subject of Confirmation
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. 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 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
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.
The Effects of Confirmation
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 new-born 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 persons 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.
Increase in Grace
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;
and not only an increase, but an increase after a wonderful manner. This
the Scriptures beautifully express by a metaphor taken 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.
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 were
they before, and even at the very time of the Passion, that no sooner
was our Lord apprehended, than they instantly fled; 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; and after the Resurrection
they all remained shut up at home for fear of the Jews. But, on the day
of Pentecost, so great was the power of the Holy Ghost with which they
were all filled 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.
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.
Ceremonies
of Confirmation
It remains now briefly to glance at the rites 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.
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 mark 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
were 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.
Admonition
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.
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