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

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

“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

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.

Two traditions: East and West

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

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.

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.

90 Cf. Isa 11:2; 61:1; Lk 4:16-22.
91 Cf. Mt 3:13-17; Jn 1:33-34.
92 Jn 3:34.
93 Cf. Ezek 36:25-27; Joel 3:1-2.
94 Cf. Lk 12:12; Jn 3:5-8; 7:37-39; 16:7-15; Acts 1:8.
95 Cf. Jn 20:22; Acts 2:1-14.
96 Acts 2:11; Cf. 2:17-18.
97 Cf. Acts 2:38.
98 Paul VI, Divinae consortium naturae, 659; Cf. Acts 8:15-17; 19:5-6; Heb 6:2.
99 Acts 10:38.
100 Cf. CCEO, Can. 695 # 1; 696 # 1.
101 Cf. St. Hippolytus, Trad. Ap. 21 SCh 11, 80-95.

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.

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

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

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

The celebration of Confirmation

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.”

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

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

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.”

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

102 Cf. Deut 11:14; Pss 23:5; 104:15.
103 Cf. Isa 1:6; Lk 10 34.
104 2 Cor 2:15.
105 Cf Gen 38:18; 41:42; Deut 32:34; CT 8:6.
106 Cf. 1 Kings 21:8; Jer 32:10; Isa 29:11.
107 Cf. Jn 6:27.
108 2 Cor 1:21-22; cf. Eph 1:13; 4, 30.
109 Cf. Rev 7:2-3; 9:4; Ezek 9:4-6.
110 Cf. SC 71.
111 Cf. CIC, can. 866.
112 OC 25.
113 Paul VI, apostolic constitution, Divinae consortium naturae, 663.
114 Cf. St. Hippolytus, Trad. Ap. 21 SCh 11, 80-95.

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.

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

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

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

115 Rom 8:15.
116 Cf. LG 11.
117 Cf. Council of Florence (1439) DS 1319; LG 11; 12.
118 SL Ambrose, De myst. 7, 42 PL 16, 402-403.
119 Cf. Council of Trent (1547) DS 1609; Lk 24:48-49.
120 St. Thomas Aquinas, STh III, 72, 5, ad 2.

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.

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

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 

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

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

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

121 Cf. CIC, can. 889 # 1.
122 CIC, can. 890.
123 Cf. CIC, cann. 891; 883, 3.
124 St. Thomas Aquinas, STh III, 72, 8, ad 2; Cf. Wis 4:8.
125 Cf. OC Introduction 3.
126 Cf. Acts 1:14.
127 Cf. OC Introduction 5; 6; CIC, Can. 893 ## 1- 2.

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

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.

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.

128 Cf. LG 26.
129 Cf. CIC, Can. 883 # 2.
130 Cf. CIC, Can. 882.
131 Cf. CIC, Can. 884 # 2.
132 Cf. CIC, Can. 883 # 3.

“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).

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.

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.

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.

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.

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.

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.