THE SACRAMENT OF CONFIRMATION

ETYMOLOGY
v French Word:
“confirmacion”
means strengthening or ratification.
“confirmare”
means verify” or assurance.

v Greek Word:
“confirmatio”
means is to establish or to be stable.
• The sharing of the divine nature which is
granted to men through the grace of
Christ has a certain likeness to the origin,
development, and nourishing of natural
life. The faithful are born anew by
Baptism, strengthened by the sacrament
of Confirmation, and finally are sustained
by the food of eternal life in the Eucharist.
By means of these sacraments of
Christian initiation, they thus receive in
increasing measure the treasures of
divine life and advance toward the
perfection of charity. (Paul VI, Divinae
Consortium Naturae)
 THEOLOGY
1. As a sacrament of initiation, Confirmation more perfectly binds the
baptized to the Church (ecclesial) and enriches them with a special
strength of the Holy Spirit (Pneumatological) to make them true
witnesses and disciples of Christ by word and deed (anthropological
and pastoral) (cf. CCC 1285).
2. The Sacrament of Confirmation “perpetuates the grace of Pentecost
in the Church” (Divinae consortium naturae) when the apostles,
filled with the Holy Spirit, began to proclaim the “mighty works of
God”. As the Paschal Mystery of the death and resurrection of Christ
culminated in the outpouring of the Holy Spirit on Pentecost,
Confirmation completes the Christian’s sharing in the Paschal
Mystery with the gift of the Holy Spirit conferred by the laying on of
hands. (Christological and Liturgical)
 HISTORICAL BACKGROUND
• In the Old Testament, prophets announced that
the Spirit of the Lord would rest on the hoped-for
Messiah for his saving mission.
• The New Testament shows how the Holy Spirit
assisted Christ in fulfilling his messianic mission. On
receiving the baptism of John, Jesus saw the Spirit
descending on him (see Mark I :10) and remaining
with him (see John 1 :32). He was impelled by the
Spirit to undertake his public ministry as the
Messiah, relying on the Spirit’s presence and
assistance. Teaching the people of Nazareth, he
shows by what he said that the words of Isaiah,
“The Spirit of the Lord is upon me,” referred to
himself (see Luke 4:17-21).
 HISTORICAL BACKGROUND
• He later promised his disciples that the Holy
Spirit would help them also to bear fearless
witness to their faith even before persecutors
(see Luke 12:12). The day before he suffered,
he assured his apostles that he would send
the Spirit of truth from his Father (see John
15:26) to stay with them “for ever” (John
14:16) and help them to be his witnesses (see
John 15:26). Finally, after his resurrection,
Christ promised the coming descent of the
Holy Spirit : “You will receive power when the
Holy Spirit comes down on you; then you are
to be my witnesses” (Acts 1:8; see Luke 24:49).
 HISTORICAL BACKGROUND
• On the day of the feast of Pentecost, the Holy
Spirit came down in an extraordinary way on
the Apostles as they were gathered together
with Mary the Mother of Jesus and the group
of disciples. They were so ‘filled with’ the Holy
Spirit (Acts 2:4) that by divine inspiration they
began to proclaim ‘the mighty works of God’.
Peter regarded the Spirit who had thus come
down upon the Apostles as the gift of the
messianic age (see Acts 2:17-18). Those who
believed the Apostles’ preaching were then
baptized and they too received ‘the gift of
the Holy Spirit’ (Acts 2:38). From that time on
the apostles, in fulfillment of Christ’s wish,
imparted the gift of the Spirit to the newly
baptized by the laying on of hands to
complete the grace of baptism.
 HISTORICAL BACKGROUND
• “"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).
 HISTORICAL BACKGROUND
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.

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.“ (CCC 1288)
 HISTORICAL BACKGROUND
VERY EARLY, TO BETTER 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.“

This rite of anointing has continued ever since. For

this reason this sacrament can be referred to as
Chrismation, anointing with chrism, or myron which
means "chrism." This sacrament both confirms
baptism and strengthens baptismal grace. (ccc
1289)
 HISTORICAL BACKGROUND
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.

Over time the west divided them

for among other reasons:
•the multiplication of infant baptisms all
through the year,
•the increase of rural parishes,
•and the growth of dioceses prevented the
bishop from being present at all baptismal
celebrations.
HISTORICAL BACKGROUND
• 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.
(CCC 1290)
 HISTORICAL BACKGROUND
• The first anointing of the neophyte on coming out
A CUSTOM OF THE ROMAN of the baptismal bath was performed by the
CHURCH FACILITATED THE priest;
• It was completed by a second anointing on the
DEVELOPMENT OF THE forehead of the newly baptized by the bishop.
WESTERN PRACTICE:
A DOUBLE ANOINTING WITH SACRED The first anointing with sacred chrism, by the priest,
CHRISM AFTER BAPTISM. 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. (CCC 1291)
HISTORICAL BACKGROUND
Baptism is an important belief manifested in that
form of water ritual. With the time, human nature
dictated that the original ceremony of water-spirit
be expanded. The ritual was extended to show
more of the meaning of it; candles, robes,
exorcism, etc.
One of the very early additions was the
anointing with oil. This was a particularly good
symbol because it had a rich meaning for the
Jews and for early Christians. Anointing was a sign
of being chosen and so becomes a symbol to
express externally the internal anointing, the
transformation taking place internally. Oil was
very rich in significance, as it had multiple uses in
Palestine.
 HISTORICAL BACKGROUND

Famous people in the Bible were anointed;

Aaron and his sons as priests; Saul, David,
etc. This anointing produced the power to
do extraordinary actions.

Jesus himself was anointed. For all these

reasons, oil becomes a symbol of the
coming of the Holy Spirit and the anointing
with oil was added to the water and the
imposition of hands.
 HISTORICAL BACKGROUND
The sacrament of initiation became overloaded and
it could no longer carry all the meanings attached to
it, so it had to be divided. Because anointing with oil is
very rich in meaning, they decided to separate it
from water baptism and its secondary elements or
accessories as candles, robes, etc.

Anointing, in Biblical and other ancient symbolism, is

rich in meaning: oil is a sign of abundance and joy;
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; and it makes radiant with beauty,
health, and strength. (CCC 1293)
 HISTORICAL BACKGROUND
• The pre-baptismal anointing
with the oil of catechumens
signifies cleansing and
strengthening;
ANOINTING WITH OIL
• the anointing of the sick HAS ALL THESE
expresses healing and comfort. MEANINGS IN THE
SACRAMENTAL LIFE.
• The post-baptismal anointing
with sacred chrism in
Confirmation and Ordination is
the sign of consecration.
 HISTORICAL BACKGROUND
In treating the
rite of By Confirmation, Christians,
Confirmation, that is, those who are
anointed, share more
It is fitting to completely in the mission
consider the of Jesus Christ and the
sign of fullness of the Holy Spirit
with which he is filled, so
anointing and that their lives may give off
what it signifies "the aroma of Christ."
(CCC 1294)
and imprints:
A spiritual seal.
 HISTORICAL BACKGROUND
A seal is a symbol of a person,
a sign of personal authority,
or ownership of an object.
Hence soldiers were marked
with their leader's seal
and slaves with their master's.
A seal implies a juridical act or
document and occasionally
makes it secret.
Christ himself declared that he
was marked with his Father's
seal.
(CCC 1295)
 HISTORICAL BACKGROUND

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.“
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.
(ccc 1296)
 HISTORICAL BACKGROUND
• “The body is washed, that the soul may
be cleansed; the body is anointed, that
the soul may be consecrated; the body is
signed, that the soul too may be fortified;
the body is overshadowed by the laying
on of hands, that the soul too may be
enlightened by the Spirit; the body is fed
on the body and blood of Christ, that the
soul too should be nourished by God.”
(Tertullian. De resurrectione mortuorum. VIII, 3:
CCL, 2, 931. )
 HISTORICAL BACKGROUND
Council of Elvira (305 AD)
First ecclesiastical text that distinguishes
Baptism from Imposition of hands: When the
deacon baptizes in the absence of the
Bishop, it is the duty of the Bishop to confirm
the baptized. But if any departs this life
before giving him confirmation, he will be
saved by the faith. Confirmation is not
considered as needed for salvation. The
consequence was to regard confirmation as
not really important sacrament.
 HISTORICAL BACKGROUND
Clement of Rome insisted on the
necessity of confirmation as well as
baptism Those who died without
confirmation were saved, but those
who survived needed the assistance of
confirmation to face the conflicts and
battles of the world.

St. Augustine says that the Holy Spirit gives rebirth in

baptism but He is also needed to strengthen and bring
out the activity to completion, to accomplish the
promises.
 HISTORICAL BACKGROUND

Innocent I’s letter to the Bishop of Gubbio (416)

Consignation of infants clearly done only by the Bishop,
based not only in custom but in Scriptures (Acts). A
presbyter can anoint the baptized with chrism blessed
by the Bishop, but even here it is not really confirmation.
Confirmation as giving of the Spirit is reserved to the
Bishop.

This is the first official statement to speak about eh Holy

Spirit being delivered in Confirmation.
 HISTORICAL BACKGROUND
Holy Roman Empire
There was no uniformity until CHARLES the
Great; He wanted to unify his Kingdom, which
included the standardization of Church’s
practices and Liturgy. He went to Rome and
came back with the liturgical books which he
ordered to be followed everywhere in his
Empire.
 HISTORICAL BACKGROUND
Among the policies were:

ØInsistence that Baptism be celebrated only at Easter and Pentecost. Not

much a success.

ØConfirmation to be administered only by the Bishop. This practice succeed,

probably because it was backed by FALSE DECRETALS: document supposed
to have been written in the 4th cent. But actually written in the 9th cent. It
was attributed to a Pope Melchiades who never existed. This document
granted the Emperor full political and spiritual power. The document also
mentions the right of the Bishop to confirm.
 HISTORICAL BACKGROUND

Then around 850, a groups of clerics decided to

remedy the situation by discovering the needed
proof. They produced an ingenious piece of
forgery, a collection of letters and decrees from
popes and councils, some which were known
genuine. the rest of the items were either written
by the forgers or borrowed from little known
church records and attributed to Roman popes
and councils of the patristic period.
 HISTORICAL BACKGROUND

ÿ The one attributed to Urban insisted that “…all the faithful must receive
the Holy Spirit after baptism through the imposition of the hand of the
bishop so that they may become fully Christians.” the one attributed to
Melchiades suggested that episcopal confirmation had an even greater
dignity than baptism because its minister held a higher office that the
minister of baptism, and went on to say, “At the baptismal font the Holy
Spirit bestows absolutely all that is needed to restore innocence, but in
confirmation he provides an increase of grace. In baptism we are born
to new life; after baptism we are confirmed for combat. In baptism we
are washed; after baptism we are strengthened.”
HISTORICAL BACKGROUND

The Second Council of Lyons named

confirmation among the seven sacraments
of the Roman Catholic Church.

Peter Lombard (12th cent)

He wrote a Standard Theology book. He
narrowed the concept of sacrament, giving
the lists of seven. One of them Confirmation
separated from baptism, as sacrament for
giving of the Holy Spirit.
 HISTORICAL BACKGROUND
ÿ The bishop of Mende, William Durand, when he
supervised the production of a new edition of the
Roman liturgical books for use by bishops in the
thirteenth century. The older rite had called for an
individual imposition of the bishop’s hand on each of the
candidates followed by and individual consignation with
oil, and to simplify the ceremony Durand changed the
individual imposition of the hand to a collective
imposition or extension of the hand over all the
candidates. The older rite had also instructed the bishop
to give each of those confirmed the kiss of peace, which
is the case of infants was often substituted with a caress
on the cheek. More in keeping with the theology of the
false decretals. Durand replaced this with a slap to
signify that in confirmation Christians received strength
for the battle against temptation and the enemies of the
faith.
 HISTORICAL BACKGROUND
Council of Florence Defines Confirmation as a
Sacrament.

ST. Thomas Aquinas

Confirmation is a sacrament of spiritual growth, a
perfection of spiritual strength. Matter and from –
words of the Bishop with anointing and imposition of
hands. The matter of the sacrament has been
changed by the Church. It was not instituted by
Christ. First, imposition of hands (OT), then oil (Early
Church); now both. Aquinas viewed it as necessary
for achieving spiritual perfection since holiness could
not be attained without the help of the Holy Spirit.
 HISTORICAL BACKGROUND
Albert the Great and Alexander of Hales viewed the
character of confirmation as a configuration to Christ the
King, the Christian’s leader in spiritual battle.

For Aquinas a sacramental character was

a spiritual power oriented to perform
certain actions: through the character of
baptism Christians received the power to
achieve salvation; through that of
confirmation they received the power to
attain spiritual perfection and to combat
the enemies of the faith.
 HISTORICAL BACKGROUND
The Roman rite of confirmation
was modified only slightly when
in the eighteen century Pope
Benedict XIV reintroduced the
individual imposition of the
bishop’s hand into the rite. In
order to reestablish a symbolic
continuity with the practice
described in the New
Testament, the revised rite
instructed the bishop to lay his
hand flat on the candidate’s
head while signing the
forehead with a thumb
moistened with oil.
 HISTORICAL BACKGROUND

During the 1960s many theologies of

confirmation contained a blend of
patristic, medieval, and contemporary
ideas.
ÿEdward Schillebeeckx suggested that confirmation
was an incorporation into the complete mystery of
the church in that it was a deeper encounter with
the mystery of Christ and the Holy Spirit.
 HISTORICAL BACKGROUND
ÿ Karl Rahner wrote of confirmation as an assertive
counterpart to passive baptism, an ecclesial
symbol that those who are empowered by the
Holy Spirit can transcend their own limitations
and can be instruments of grace in the world.
ÿ Marian Bohen viewed confirmation as a
sacrament of God’s love by which Christians
became fully accepted as God’s children in the
Spirit, were sealed as brothers and sisters of
Christ, and were constituted as witnesses to the
Father’s love for all people.
 HISTORICAL BACKGROUND

ÿ Charles Davis suggested that confirmation did

not change what the Holy Spirit did for
Christians, but rather it changed their relation
to God and the church by making them
witnesses of Christ, heralds of the gospel and
prophets in the world.
 HISTORICAL BACKGROUND
ÿ The confirmation ceremony is interpreted
as a celebration of Christian maturity,
both in an individual and psychological
sense and in a social and moral sense: it is
a communal recognition that those who
are confirmed have personally accepted
the faith that was once accepted for
them, and it is an ecclesiastical call for
them to take up the responsibility of
being adult disciples of Christ in the world.
 MATTER & FORM
3. The sacrament of Confirmation is
conferred by the bishop through the
anointing with chrism on the forehead,
the laying on of hands, (matter) and the
words: “Accipe signaculum doni Spiritus
Sancti.” (form) By the gift of the Holy Spirit
conferred in this rite, the baptized comes
to be rooted more deeply in divine
filiation, incorporated more firmly into
Christ and the Church, Helps us and
more strictly obliges us to spread and
defend the faith by word and deed and
associated more closely in their mission.
 SUMMARY
• Lumen Gentium 11 mentions that Christian is endowed with the Holy Spirit.
So, it is not a different gift but special strength. Confirmation confirms the gifts
of the Holy Spirit given in Baptism; brings it to perfection by making the
baptized more committed, officially committed to Christ.

• Vatican II says that the confirmed leads to a more objective commitment of

the Christians in life; he has to live in fullness that gift and the responsibility
entrusted to him.

• Every confirmed is strictly obliged to give witness to the faith inserted into the
heart of the Christian community, and not in an individual way. If there is any
assurance of the action of the Spirit it is that which is given in the community.
 SUMMARY
• Confirmation brings to perfection the
entrance of the baptized into the
dynamism of the history of salvation.
It commits him to proclaim and
defend the faith if necessary to the
point of martyrdom, which is the
supreme testimony to Christ and to
the Church.
• Confirmation is not useless. It gives us
a new responsibility. In confirmation
we have the fullness of ecclesial
communion through the Spirit and
our witnessing.