"The vocation of the laity to catechesis springs from the sacrament of Baptism. It is strengthened by the sacrament of Confirmation. Through the sacraments of Baptism and Confirmation they participate in the “priestly, prophetic and kingly ministry of Christ.” (GDC 231).
The history of Confirmation really begins with the early Church’s process of bringing converts into full community membership. Those interested in Christianity were invited to journey with the community in a process of mutual discernment. This journey, which came to be known as the Catechumenate, encouraged the individual to examine the professed beliefs of the Church while simultaneously experiencing its lived faith. The community was charged, at the same time, to serve as a guide and to periodically “scrutinize” the catechumen to determine his/her sincerity. At a time mutually agreed upon by both catechumen and community, usually the Easter Vigil liturgy, the catechumen was initiated into the community through a series of rites. The most prominent rite, and in the first century the only rite, was Baptism. Baptism powerfully expressed the convert’s willingness to enter into the death and resurrection of Christ. In this early stage of theological development, it was also understood that in this Rite of Initiation the catechumen received the gifts of the Holy Spirit.
We learn from the writings of Tertullian and Hippolytus that by the third century the baptismal rites of initiation included an anointing and imposition of hands, and what we now call Confirmation was then referred to as “Chrismation”. These additions reflect a development in the theological understanding of the Holy Spirit’s role in initiation. The imposition of hands more clearly symbolized the calling down of the Holy Spirit. The initiation culminated in the celebration of the Eucharist, for now the catechumen was able to participate fully in the worship of the Church. Thus, until the fifth century, Baptism, Confirmation and First reception of the Eucharist actually formed one unified Rite of Initiation. In the fifth century, largely due to the influence of Augustine’s teachings on “original sin”, the theology of Baptism became more oriented toward the forgiveness of sin and less toward adult initiation. In another development, as the Church grew, increased travel demands were placed on bishops. Eventually priests were given the authority to baptize. The Eastern Church’s concern for the unity of the initiation rites led to joining the priest’s authority to baptize with the authority to anoint and impose hands as infants and adults received these sacraments. In the West the symbolic role of the bishop in the initiation rites remained essential. The Western Church began the practice of allowing the priest to administer Baptism while reserving the anointing and imposition of hands to the Bishop when he made his periodic visit.
Initially the time span between the Baptism by the priest and the “confirmation” by the Bishop was a matter of weeks. In time, however, it often became years before the Bishop would have the opportunity to confirm those baptized. Furthermore, since no one thought of Confirmation as a separate sacrament, baptized adults and parents of baptized children often would not bother to request the rite. Concern for this neglect of the sacrament led to the preoccupation in the Middle Ages with finding the distinctive character of Confirmation.
Going back to the 4th Century, we see that the anointing and the imposition of hands were associated with the calling down of the Holy Spirit on the Baptized person. In the 12th Century Peter Lombard described confirmation almost exclusively in terms of the outpouring of the Holy Spirit. While this understanding of Confirmation continued for centuries, a theological problem arose when Confirmation was separated from Baptism. If the Holy Spirit does not “come” until Confirmation, then what of Baptism? Surely the Spirit is present in the Sacrament of Baptism. Because of this problem, theologians began to speak of the Holy Spirit’s “completion” in Confirmation that which begun in Baptism.
In the 13th century, St. Thomas Aquinas wrote of the strengthening character of Confirmation. This introduced a line of theological development, which can be traced to Abbot Faustus, who in 460 A.D., described Confirmation as a preparation for doing battle with the devil. Many of us recall our own Confirmation in which a tap on the cheek by the Bishop reminded us of the sufferings which we must endure for Christ (a practice which, interestingly, has its roots in the Bishop’s ancient offer of the Kiss of Peace). In the ancient church it was interpreted popularly that Confirmation strengthened us as Christ’s soldiers. In placing too much emphasis on the strengthening character of Confirmation the strengthening nature of the other sacraments are overlooked. Eventually Confirmation was seen as the sealing of our baptismal commitment by the help of God’s Spirit. A third, and more recent development in the theology of Confirmation, is the emphasis on Confirmation as the sacrament of maturity and commitment. The council of Trent seemed to have this in mind when it set the age of reception between seven and twelve. The contemporary insights of sociology also helped portray Confirmation as a “rite of passage”, a sort of Christian “bar-mitzvah”. Yet reflection on early Church practice reminds us that Baptism, when celebrated with adults, is the primary sacrament of commitment.
The most fruitful development in the theology of Confirmation came with the Second Vatican Council’s decision to restore the Catechumenate. By reuniting Baptism, Confirmation and Eucharist for the initiation of anyone at the age of reason, the Council clearly emphasized Confirmation’s close relationship to these other sacraments. While the continuing practice of baptizing infants creates a situation in which Baptism and Confirmation are separated, the Catechumenate reminds us that they still retain a close theological unity as sacraments that celebrate full initiation.
Becoming a Christian is a lifelong process. To say that both Baptism and Confirmation are sacraments of initiation is not to say that the sacramental encounters will be the same. Quite obviously, in infant Baptism the sacramental encounter is a radically passive one. Confirmation involves a ratification of the baptismal encounter – the faith commitment “confirmed”. Furthermore, the symbols involved in each sacrament are different. With Baptism, the primary symbol is water; in the sacrament of Confirmation both anointing and the imposition of hands make up the symbolic content. Both sacraments are symbols of initiation but each symbol will always be qualitatively different. In spite of their intimate relationship Baptism and Confirmation are two distinct sacraments in the process of initiation.
The provision of adequate sacramental catechesis for parents, sponsors and candidates, both prior to and following the celebration of the sacrament is the responsibility of each parish community.
“As with Baptism, catechesis for this sacrament takes place within the parish community which has an obligation to participate in the catechetical preparation of those to be confirmed.”
(NCD #119)
Unbaptized adults should receive Confirmation immediately after Baptism followed by the first Eucharist after completion in the OCIA (formerly known as RCIA). Children (of the age of reason) who were not baptized as infants are to receive Baptism, Confirmation and Eucharist together too.
For those people – both children and adults - who were baptized, present law and practice in the Church allows two options with regard to the reception of Confirmation:
For those baptized in other faith traditions, Confirmation and First Eucharist are received together using a form of the OCIA.
For those baptized Catholic as infants, the traditional practice of Confirmation is at a particular grade level, for example: eighth grade or in high school years. Also, the practice of parishes coming together for Confirmation shows that there is much to be gained in this show of solidarity. Children in danger of death may be confirmed.
The minister of Confirmation as part of the OCIA (formerly known as RCIA) would be the presider at the Easter Vigil. When Confirmation is to be administered outside the OCIA, the bishop is the ordinary minister. The bishop, however, may delegate this role. When a baptized Christian is received into the Church, the receiving priest is the minister of Confirmation.
In danger of death the pastor or any priest may confirm.
"To be eligible to receive this sacrament, a candidate must be baptized, be properly instructed, have the use of reason and the ability to renew his/her baptismal promises."
(Canon 889-891)
"The candidate shall participate in an appropriate catechetical formation process prior to the celebration of this sacrament and a program of post sacramental formation much like the OCIA’s mystagogia. Catechetical instruction is also given to those who are physically or mentally impeded, insofar as their condition permits."
(Canon 777-4)
Neither age nor grade level is an essential requirement for candidacy. The personal disposition and readiness of the candidate for baptismal affirmation and acceptance to full membership in the living, active body of Christ is the primary goal. Within the Diocese of Shreveport individuals are confirmed between 8th grade and 12th grade.
The number of persons to be confirmed should not be so great as to preclude the following:
If the number of those to be confirmed does preclude any of the above noted conditions, more than one Confirmation ceremony should be requested.
In order to make people aware of the close relationship of Confirmation to Baptism, it is preferred that the candidates retain their baptismal names. However, a special name may be chosen if desired, in which case it should be that of a recognized saint of the Church.
The Confirmation is to be recorded in the register of the parish in which the sacrament is celebrated (Canon 894-895). Notation is also made in the baptismal register or sent to the Church of Baptism (Rite of Confirmation, #14).
There should be one sponsor for each person confirmed.
The sponsor must be:
The sponsor should assist in the catechetical and liturgical preparation for the sacrament, accompany the candidate to celebrate the sacrament, and help the candidate to fulfill his/her baptismal promises faithfully for the grace of the Holy Spirit.