The Sacrament of 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. (cf. Roman Ritual, Rite of Confirmation (OC), Introduction 1.) 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."
(Vatican II, Lumen Gentium 11; cf. Ordo Confirmarionis, Introduction 2.)
I. Confirmation in the Economy of Salvation
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. (cf. Isaiah 11:2; 61:1; Luke 4:16-22)
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. (cf. Matthew 3:13-17; John 1:33-34)
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. (John 3:34)
1287 This fullness of the Spirit was not to remain uniquely the Messiah's,
but was to be communicated to the whole messianic people. (cf. Ezekiel 36:25-27; Joel 3:1-2) On several
occasions Christ promised this outpouring of the Spirit, (cf. Luke 12:12; John 3:5-8; 7:37-39; 16:7-15; Acts 1:8) a promise
which he fulfilled first on Easter Sunday and then more strikingly at
Pentecost. (cf. John 20:22; Acts 2:1-14) 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. (Acts 2:11; cf. 2:17-18) Those who believed in the
apostolic preaching and were baptized received the gift of the Holy Spirit
in their turn. (cf. Acts 2:38)
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."
(Paul VI, Divinae Consortium Naturae, 659; cf. Acts 8:15-17; 19:5-6; Hebrews 6:2)
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. (Acts 10:38) 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, the term Confirmation
suggests that this sacrament both confirms and strengthens baptismal
grace.
Two traditions: East and West
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. (cf. Corpus Canonum Ecclesiarum Orientalium, Canon 695 § 1; 696 § 1)
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. (cf. St. Hippolytus, Trad. Ap. 21: SCh 11,80-95) 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. |
