CONFIRMATION:
GOT THE HOLY SPIRIT?
If
you are a cradle Catholic, you probably received the one-time sacrament of
Confirmation back in grade school. You probably took on an extra middle name –
the name of a devout saint who now intercedes for you before the Throne of God.
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.
How
wondrous it is to know that 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.
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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. 6:1–2).
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,
a few from Protestant churches which have rejected 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 doesn’t 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 man’s 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 constantly 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,
it is notable that 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 of the Catholic Church: 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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