CONFIRMATION:
GOT THE HOLY SPIRIT?
If
youre Catholic like I am, you probably received the one-time sacrament of Confirmation
back in grade school. You probably took on an extra middle name. Hopefully, you
chose a devout saint for your new name, and not the name of a popular, pretty
girl in the class like someone, err, I
know, did.
If
you were confirmed, the Holy Spirit was poured out on you as the bishop laid
hands on you and anointed your forehead with chrism. This indelible mark, like
the mark we receive at Baptism, remains on our souls forever, and will be
clearly visible even in heaven or in hell.
I
wish I had appreciated what was going on. The same bishop who laid hands on us
had the laying on of hands by another bishop, who received it through another
bishop, who, if you keep going back, received the Holy Spirit straight from an
apostle, on whose heads the tongues of fire of the Holy Spirit landed as they
were huddled 50 days after the Resurrection, on the day we call Pentecost.
How
neat is the Catholic Church?!
With
these new special graces, we are now more deeply bonded with the Church and her
mission. We are more rooted more deeply in our divine sonship. We now have the
strength we need to carry out our Christian mission in word and in deed if we
so choose.
The Church teaches that after Confirmation, we are equipped to defend our faith fearlessly. And this must be true because back in fifth grade, before I ever was confirmed, I would have been much too chicken to make a web site like this, worried that people would make fun of me. But now, well, now I always look forward to people making fun of me. J
-claire
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The
gift of the Holy Spirit actually includes seven gifts :the spirit of [I]
wisdom and [2] understanding, the spirit of [3] right judgment and [4] courage,
the spirit of [5] knowledge and [6] reverence.
the spirit of [7] wonder and awe in His
presence.
The
Holy Spirit, who we first received in Baptism, now empowers us more greatly and
more fully.
The
Bible considers the laying on of hands, which we call confirmation, to be a
basic or elementary teaching of Christ.
"Therefore let us leave the elementary teachings of
Christ and go on to maturity, not laying again the foundation of repentance
from acts that lead to death, and of faith in God, instruction about baptisms,
the laying on of hands, the resurrection of the dead, and eternal
judgment" (Heb. 6:12).
Biblical
References for Confirmation include: Acts 8:14-17; Heb 6:1-2; Matt 10:32-33;
Acts 19:1; Acts 2:1-4
Early
Christian writings show that the Early Church and the Early Church Fathers also
considered the laying of the hands or disposition of the hands as a sacrament
separate from Baptism. Often in the early Church, Baptism and Confirmation,
although separate, were received simultaneously. Similarly, adults who are
baptized today, immediately receive Confirmation and the Eucharist. In the
first four centuries, confirmation was referred to as unction, chrism or
sealing.
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" - Acts 8: 14-17
WHY DO WE NEED A PHYSICAL SACRAMENT?
Now,
Protestants, specifically ones of denominations that have rejected the
sacrament of Confirmation since the16th century, have asked me: Why
would God choose to exert his powers through physical means? Why would He need
to do that?
Well,
the truth is that he doesnt need to do that. But for some reason, he chose to.
I guess the physical is important. In fact, Jesus was always transmitting his
power through physical means. Take the Wedding at Cana. He could have just said,
Abra ca dabra and wine would appear from thin air. But instead, he told
people to fill those jugs with physical water, which he turned into wine. And
what about the blind man in John 9:6
. Jesus could have said Voila to cure
the blindness, but instead he took physical mud, rubbed it in the mans eyes,
to restore his vision. Then there was the deaf man. How did Jesus cure him? He
physically put his fingers into his ears, and he spat and
touched his tongue. Then looking up to
heaven, he sighed and said to him, "Ephphatha," that is, "Be
opened." (Mark 7:31-34) Jesus was
always exerting his powers through physical means.
Besides,
Jesus could have chosen to send the Holy Spirit to the apostles and his mother
in some invisible fashion, but instead chose to send those fiery flames down to
rest on their heads.
Also, Jesus took on a physical body, died and
rose physically. Our physical bodies will rise as His did. We will have them
forever. Our physical bodies are temples of the Holy Spirit.
In
summation: In Confirmation, we truly receive an indelible spiritual mark. The
sacrament completes the grace we received in Baptism.
The
Church tells us that the confirmed are more perfectly bound to the
Church, thereby meaning that they are, as true witnesses of Christ, more
strictly obliged to spread and defend the faith by word and deed
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The Catechism on Confirmation:
1285
Baptism, 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.[88] 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."[89]
1286 In the Old Testament the prophets
announced that the Spirit of the Lord would rest on the hoped-for Messiah for
his saving mission.[90] The 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.[91] He 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."[92]
1287 This fullness of the Spirit was
not to remain uniquely the Messiah's, but was to be communicated to the whole
messianic people.[93] On several occasions Christ promised this outpouring of
the Spirit,[94] a promise which he fulfilled first on Easter Sunday and then
more strikingly at Pentecost.[95] Filled 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.[96] Those who
believed in the apostolic preaching and were baptized received the gift of the
Holy Spirit in their turn.[97]
1288 "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 the Letter to the Hebrews the 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."[98]
1289 Very 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."[99] This
rite of anointing has continued ever since, in both East and West. For this
reason the Eastern Churches call this sacrament Chrismation, anointing with
chrism, or myron which means "chrism." In the West, Confirmation
suggests both the ratification of Baptism, thus completing Christian
initiation, and the strengthening of baptismal grace - both fruits of the Holy
Spirit.
1290 In 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.[100]
1291 A 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.[101] The 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.
1292 The 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.
1293 In treating the rite of
Confirmation, it is fitting to consider the sign of anointing and what it
signifies and imprints: a spiritual seal.
Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is
a sign of abundance and joy;[102] it 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;[103] and it makes radiant
with beauty, health, and strength.
1294 Anointing 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."[104]
1295 By this anointing the confirmand
receives the "mark," the seal of the Holy Spirit. A seal is a symbol
of a person, a sign of personal authority, or ownership of an oblect.[105]
Hence 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.[106]
1296 Christ himself declared that he
was marked with his Father's seal.[107] Christians 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."[108] This 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.[109]
1297 The consecration of the sacred
chrism is 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 Syriac 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."
1298 When 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.[110] When adults are baptized, they immediately receive Confirmation
and participate in the Eucharist.[111]
1299 In 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 Spirit
you freed your sons and daughters from sin and gave them new life. Send your
Holy Spirit upon them to 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.[112]
1300 The essential rite of 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.]."[113] In
the Eastern Churches, after a prayer of epiclesis the more significant parts of
the body are anointed with myron: forehead, eyes, nose, ears, lips, breast,
back, hands, and feet. Each anointing is accompanied by the formula: "The
seal of the gift that is the Holy Spirit."
1301 The sign of peace that concludes
the rite of the sacrament signifies and demonstrates ecclesial communion with
the bishop and with all the faithful.[114]
1302 It 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.
1303 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!";[115]
- 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;[116]
- 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:[117]
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.[118]
1304 Like Baptism which it completes,
Confirmation is given only once, for it too imprints on the soul an indelible
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.[119]
1305 This "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 (quasi ex officio)."[120]
1306 Every baptized person not yet
confirmed can and should receive the sacrament of Confirmation.[121] Since
Baptism, Confirmation, and Eucharist form a unity, it follows that "the
faithful are obliged to receive this sacrament at the appropriate
time,"[122] for without Confirmation and Eucharist, Baptism is certainly
valid and efficacious, but Christian initiation remains incomplete.
1307 The Latin tradition gives
"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.[123]
1308 Although 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.[124]
1309 Preparation for 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.[125]
1310 To 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.[126]
1311 Candidates for Confirmation, as
for Baptism, fittingly seek the spiritual help of a sponsor. To emphasize the
unity of the two sacraments, it is appropriate that this be one of the
baptismal godparents.[127]
1312 The original minister of
Confirmation is the bishop.[128] In 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.[129]
1313 In the Latin Rite, the ordinary
minister of Confirmation is the bishop.[130] Although the bishop may for grave
reasons concede to priests the faculty of administering Confirmation,[131] it
is appropriate from the very meaning of the sacrament that he should 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.
1314 If a Christian is in danger of
death, any priest should give him Confirmation.[132] Indeed 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.
1315 "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" (Acts 8:14-17).
1316 Confirmation 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.
1317 Confirmation, 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.
1318 In 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.
1319 A 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.
1320 The 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 "The seal of the gift that is the Holy Spirit" in the Byzantine
rite.
1321 When 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
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http://www.vatican.va/archive/ccc_css/archive/catechism/p2s2c1a2.htm#1285
(The Catechism on Confirmation)
http://www.geocities.com/Athens/Rhodes/3543/confrmtion.htm
(What is Confirmation)
http://www.catholic.com/library/confirmation.asp
(Confirmation: The Early Church)
http://www.newadvent.org/cathen/04215b.htm
(Catholic Encyclopedia on Confirmation)
http://www.catholicapologetics.org/ap060400.htm
(Confirmation Through History)
http://www.cin.org/users/jgallegos/confirm.htm
(Confirmation: Early Church Quotes)
http://www.catholicapologetics.org/ap060400.htm
(Confirmation: apologetics)
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