The Catechism of the Council of Trent/Part 2: Confirmation

by the Council of Trent

ON THE SACRAMENT OF CONFIRMATION.

Urgent necessity of explaining the Sacrament of confirmation in these daysIf ever there was a time that demanded the assiduity of the pastor in explaining the Sacrament of Confirmation, it is doubtless the present, when there are found in the Church of God many by whom it is altogether omitted; whilst very few study to derive from it the fruit of divine grace, which its worthy reception imparts. That this divine blessing, therefore, may not these days seem through their fault, and to the serious injury of their immortal souls, to have been conferred in vain, the faithful are to be instructed, on Whitsunday, and on such other days as the pastor shall deem convenient, in the nature, efficacy, and dignity of this Sacrament; so as to make them sensible that not only is it not to be neglected, but that it is to be approached with the greatest reverence and devotion.

Why called confirmation.To begin therefore with its name, the pastor will inform the faithful that this Sacrament is called Confirmation, because, if no obstacle is opposed to its efficacy, the person who receives it, when anointed with the sacred chrism by the hand of the bishop, who accompanies the unction with these words: "I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost," is confirmed in strength by receiving new virtue, and becomes a perfect soldier of Christ.^[1]

Confirmation a Sacrament.That confirmation has all the conditions of a true Sacrament has been at all times, the doctrine of the Catholic Church, as Pope Melchiades,^[2] and many other very holy and ancient pontiffs expressly declare. The truth of this doctrine St. Clement could not have confirmed in stronger terms than when he says, "All should hasten, without delay to be born again to God, and then to be sealed by the bishop, that is, to receive the seven-fold gift of the Holy Ghost; for, as we have learned from St. Peter, and as the other Apostles taught in obedience to the command of our Lord, he who contumeliously and not from necessity, but voluntarily neglects to receive this Sacrament, cannot possibly become a perfect Christian." ^[3] This same doctrine has been confirmed, as may be seen in their decrees, by the Urbans, the Fabians, the Eusebius s, pontiffs who, animated with the same spirit, shed their blood for the name of Christ. It is also fortified by the unanimous testimony of the Fathers, amongst whom Denis the Areopagite, bishop of Athens, teaching how to consecrate and make use of the holy ointment, says: " The priest clothes the person baptized with a garment emblematic of his purity, in order to conduct him to the bishop; and the bishop signing him with the holy and divine ointment, makes him partaker of the most holy communion." ^[4] Of such importance does Eusebius of Csesarea deem this Sacrament, that he hesitates not to say, that the heretic Novatus could not receive the Holy Ghost, because, having received baptism, he was not, when visited by severe illness, sealed with the sign of chrism. ^[5] On this subject we might adduce testimonies the most conclusive from St. Ambrose in his book on the Initiated, ^[6] and from St. Augustine in his works against the epistles of the Donatist Petilian: so convinced were they, that no doubt could exist as to the reality of this Sacrament, that they not only taught the doctrine, but confirmed its truth by many passages of Scripture, the one applying to it these words of the Apostle: " Grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption," ^[7] the other, these words of the Psalmist: " like the precious ointment on the head, that ran down upon the beard of Aaron," ^[8] and also these words of the same Apostle, " The charity of God is poured forth in our hearts by the Holy Ghost who is given to us." ^[9]

Confirmation, although said by Melchiades to have a most intimate connexion with baptism, ^[10] is yet an entirely different Sacrament: the diversity of the grace which each Sacrament confers, and the diversity of the external sign employed to signify that grace, obviously constitute them different Sacraments. As by the grace of baptism we are begotten to newness of life, and by that of confirmation grow to full maturity, " having put away the things of a child," ^[11] we can hence sufficiently comprehend that the same difference which exists in the natural order between birth and growth, exists also in the supernatural, beween baptism which regenerates, and confirmation which imparts full growth and perfect spiritual strength.

Again, if the new difficulties which the soul has to encounter, demand the aid of a new and distinct Sacrament, it is obvious that as we have occasion for the grace of baptism to stamp upon the soul the impress of the true faith, so it is of the utmost advantage that a new grace fortify us with such intrepidity of soul, that no danger, no dread of pains, tortures, death, have power to deter us from the profession of the true faith. Hence, Pope Melchiades marks the difference between them with minute accuracy in these terms: " In baptism," says he, " the Christian is enlisted into the service, in confirmation he is equipped for battle; at the baptismal font the Holy Ghost imparts the plenitude of innocence, in confirmation the perfection of grace; in baptism we are regenerated to life, after baptism we are fortified for the combat; in baptism we are cleansed in confirmation we are strengthened; regeneration saves by its own efficacy those who receive baptism in peace, confirmation arms and prepares for the conflict." ^[12] These are truths not only recorded by other Councils, but specially denned by the Council of Trent, and we are therefore no longer at liberty not only to dissent from, but even to entertain the least doubt regarding them. ^[13]

But, to impress the faithful with a deeper sense of the sancity of this Sacrament, the pastor will make known to them by whom it was instituted; a knowledge the importance of which with regard to all the Sacraments, we have already pointed out. He will, accordingly, inform them that not only was it instituted by our Lord Jesus Christ, but as St. Fabian Bishop of Rome testifies, the chrism and the words used in its administration were also appointed by him: a fact of easy proof to those who believe confirmation to be a Sacrament, for all the sacred mysteries are beyond the power of man, and could have been instituted by God alone. ^[14]

Of the component parts of the Sacrament, and, first, of its matter, we now come to treat. The matter of confirmation is chrism, a word borrowed from the Greek language, and which, although used by profane writers to designate any sort of ointment, is appropriated, by ecclesiastical usage, to signify ointment composed of oil and balsam, and solemnly consecrated by the episcopal benediction. A mixture of oil and balsam, therefore, constitutes the matter of confirmation; and this mixture of different elements at once expresses the manifold graces of the Holy Ghost, and the excellence of this sacrament. That such is its matter the Church and her councils have uniformly taught; and the same doctrine has been handed down to us by St. Denis, and by many other fathers of authority too great to be questioned, particularly by Pope Fabian, ^[15] who testifies that the Apostles received the composition of chrism from our Lord, and transmitted it to us. ^[16] To declare the effects of Confirmation, no sacramental matter could have been more appropriate than chrism: oil, by its nature unctuous and fluid, expresses the plenitude of divine grace which flows from Christ the head, through the Holy Ghost, and is poured out, " like the precious ointment on the head, that ran down upon the beard of Aaron, to the skirt of his garment;" ^[17] for "God anointed him with the oil of gladness, above his fellows," ^[18] and " of his fulness we all have received." ^[19] Balsam, too, the odour of which is most grateful, signifies that the faithful, made perfect by the grace of Confirmation, diffuse around them, by reason of their many virtues, such a sweet odour that they may truly say with the Apostle; " We are the good odour of Christ unto God." ^[20] Balsam has also the quality of preserving incorrupt whatever it embalms; a quality well adapted to express the virtue of this Sacrament; prepared by the heavenly grace infused in Confirmation, the souls of the faithful may be easily preserved from the corruption of sin.

The chrism is consecrated with solemn ceremonies, by the bishop. That this its solemn consecration is in accordance with the instructions of our Lord, when at his last supper he committed to his Apostles the manner of making chrism, we learn from Pope Fabian, a man eminently distinguished by his sanctity, and by the glory of martyrdom. ^[21] Indeed, reason alone demonstrates the propriety of this consecration; for in most of the other sacraments, Christ so instituted the matter as to impart to it holiness; it was not only his will that water should constitute the matter of the Sacrament of Baptism, when he said: " Unless a man- be born again of water and the Holy Ghost, he cannot enter the kingdom of God;" ^[22] but he also, at his own baptism, imparted to it the power of sanctifying; "The water of baptism," says St. Chrysostome, " had it not been sanctified by contact with the body of our Lord, could not cleanse the sins of believers." ^[23] As, therefore, our Lord did not consecrate by using the matter of confirmation, it becomes necessary to consecrate it by holy and devout prayer, which is the exclusive prerogative of bishops, who are constituted the ordinary ministers of this Sacrament.

The other component part of this Sacrament, that is to say, its form, comes next to be explained. The faithful are to be admonished that when receiving Confirmation, they are, on hearing the words pronounced by the bishop, earnestly to excite themselves to sentiments of piety, faith, and devotion, that on their part no obstacle may be opposed to the heavenly grace of the Sacrament. The form of Confirmation consists of these words: "I SIGN THEE WITH THE SIGN OF THE CROSS, AND I CONFIRM THEE WITH THE CHRISM OF SALVATION, IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY GHOST." Were we to acknowledge the incompetency of reason to establish the truth and strict propriety of this form, the authority of the Catholic Church, by which it has been at all times taught and recognised, would alone be sufficient to dispel all doubt on the subject: judging of it, however, by the standard of reason, we arrive at the same conclusion. The form of the Sacrament should embrace whatever is necessary to explain its nature and substance; with regard to the nature and substance of Confirmation, there are three things that demand particular attention, the divine power, which, as a primary cause, operates in the Sacrament; the spiritual strength which it imparts to the faithful unto salvation; and lastly, the sign impressed on him who is to engage in the warfare of Christ. The words " in the name of the Father, and of the Son, and of the Holy Ghost," with which the form closes, sufficiently declare the first; the second is comprised in the words, " I confirm thee with the chrism of salvation; and the words, " I sign thee with the sign of the cross," with which the form opens, convey the third.

To whom principally, is intrusted the administration of this Sacrament, is a matter to which the pastor will also call the attention of the faithful. There are many, according to the prophet, who run and yet are not sent; and hence the necessity of informing the faithful who are its true and legitimate ministers, in order that they may really receive the Sacrament and grace of Confirmation. ^[24] That bishops alone are the ordinary minis ters of this sacrament, is the doctrine of Scripture; we read in the Acts of the Apostles, that when Samaria had received the Gospel, Peter and John were sent to them and prayed for them, lhat they might receive the Holy Ghost; " for he was not yet come upon any of them, but they were only baptized, in the name of the Lord Jesus." ^[25] Here we find that he who administered baptism, having only attained the degree of deacon, had no power to administer confirmation; its administration was reserved to a more elevated order of the ministry, that is, to the Apostles alone. Whenever the sacred Scriptures speak of this Sacrament, they convey to us the same truth. We have also the clearest testimony of the Fathers, and, as may be seen in the decrees of their Popes, of Urban, of Eusebius, of Damasus, of Innocent, and of Leo. In confirmation of the same doctrine, we may also add that St. Augustine loudly complains of the cor rupt practice which prevailed in the Churches of Egypt and Alexandria in his day, a practice according to which priests presumed to administer the Sacrament of Confirmation." ^[26]

To illustrate the propriety of restricting the exercise of this function to the episcopal office, the following comparison may be found not inappropriate. As in the construction of an edifies, the artisans, who are inferior agents, prepare and dispose mortar, lime, timber, and the other materials; whilst, however, the completion of the work belongs to the architect; so in like manner should Confirmation, which is as it were the completion of the spiritual edifice, be administered by no other than episcopal hands.

In Confirmation, as in Baptism, a sponsor is required. If the gladiator who presents himself as a combatant, has occasion for the skill and address of a master, to direct him by what thrusts and passes he may, without endangering his own safety, despatch his antagonist, how much more necessary to the faithful is a guide and instructer, when, sheathed as it were in the panoply of this sacrament, they engage in the spiritual conflict, in which eternal salvation is to reward the success of the victor. Sponsors therefore are, with great propriety, required in the ad ministration of this Sacrament also; and the same affinity which, as we have already shown, is contracted in Baptism, impeding the lawful manage of the parties, is also contracted in Confirmation. ^[27]

To pass over in silence those who have arrived at such a degree of impiety, as to have the hardihood to contemn and despise this Sacrament; since in receiving Confirmation it frequently happens, that the faithful betray inconsiderate precipition or unpardonable neglect, it is the duty of the pastor to make known the age and dispositions which its sanctity demands.

They are, in the first place, to be informed that this Sacrament is not essential to salvation; but that although not essential, it is not therefore to be omitted: on the contrary, in a matter so holy, through which the gifts of God are so liberally bestowed, the greatest care should be taken to avoid all neglect; and what God proposed for the common sanctification of all, all should desire with intense earnestness. ^[28] Describing this admirable effusion of the Holy Spirit, St. Luke says: " And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house, where they were sitting:" and a little after, " and they were all filled with the Holy Ghost." ^[29] From these words we may infer, that as the house in which they were assembled, was a type and figure of the church, the Sacrament of Confirmation, which had its existence for the first time on that day, is intended for the use of all the faithful. This is also an easy inference from the nature of the Sacrament: Confirmation is necessary for those who have occasion for spiritual increase, and hope to arrive at religious perfection; but to this all should aspire, for as Nature intends that all her children should grow up and reach full maturity, although her wishes are not always realized; so it is the earnest desire of the Catholic Church, the common mother of all, that those whom she has regenerated by Baptism, may be brought to perfect maturity in Christ. This happy consummation can be accomplished only through the mystic unction of Confirmation; and hence it is clear, that this Sacrament is equally intended for all the faithful.

It is to be observed, that the Sacrament of Confirmation may be administered to all, as soon as they have been baptized; but, until children shall have reached the use of reason, its administration is inexpedient. If not postponed to the age of twelve, it should therefore be deferred until at least that of seven. Confirmation has not been instituted as necessary to salvation; but to enable us to be armed and prepared, whenever we may be called upon, to fight for the faith of Christ; and for this conflict no one will consider children, not yet arrived at the use of reason, fit subjects.

From what has been said, it follows, that persons of mature years who are to be confirmed, must, if they hope to receive the grace of this Sacrament, not only bring with them faith and devotion, but also be pierced with heartfelt compunction for the grievous sins into which they may have had the misfortune to fall. The pastor, therefore, will labour to induce them to have previous recourse to the tribunal of penance, will endeavour to excite them to fasting and other exercises of devotion, and will exhort them to the revival of that laudable practice of the ancient Church, of receiving the Sacrament of confirmation fasting. ^[30] To induce the faithful to enter into these dispositions would appear no difficult task, if they but learn to appreciate the blessings and extraordinary effects which flow from this Sacrament.

The pastor therefore will teach, that in common with the other sacraments, Confirmation, unless some obstacle be opposed by the receiver, imparts new grace. We have already " shown, that it is the property of these sacred and mystic signs, at once to indicate and produce grace; and as we cannot imagine grace and sin to coexist in the soul, it follows, as a necessary consequence, that it also remits sin.

Besides these properties, common alike to this and the other Sacraments, it is the peculiar characteristic of confirmation to perfect the grace of baptism: those who are initiated into the Christian religion, share, as it were, the tenderness and infirmity of new-born infants; but they afterwards gather strength from the Sacrament of chrism, to combat the assaults of the world, the flesh, and the devil, and are confirmed in faith to confess and glorify the name of our Lord Jesus Christ. From this last mentioned circumstance it arose, no doubt, that the Sacrament was distinguished by the name of confirmation. This its name is n t, as some with equal ignorance and impiety have imagined, derived from the supposed circumstance of baptized persons, when grown to maturity, formerly presenting themselves before the bishop to confirm their adherence to the faith of Christ, which they had embraced in baptism; an opinion, according to which, confirmation would not seem to differ from catechetical instruction. Of such a practice no proof can be adduced, no vestige traced; and this sacrament is called Confirmation, because by virtue of it, God confirms in us what was commenced in baptism, and conducts to the perfection of solid Christian virtue. ^[31]

Not only does this Sacrament confirm; it also increases divine grace in the soul: "The Holy Ghost," says Melchiades, " who descends with salutary influence on the waters of baptism, imparts the plenitude of grace to innocence: in confirmation, the same Holy Ghost gives an increase of divine grace, and not only an increase, but an increase after a wonderful manner. ^[32] This extraordinary efficacy of confirmation, the Scriptures beautifully express by a metaphor: " stay you in the city," says our Lord speaking of this Sacrament, " until you be indued with power from on high." ^[33]

To show the divine efficacy of this Sacrament, (and this, no doubt, will have great influence on the minds of the faithful) the pastor has only occasion to explain the effects which it produced on the Apostles themselves. Before, and even at the very time of the passion, so weak and listless were they, that no sooner was our Lord apprehended, than they all fled; ^[34] and Peter, who was destined to be the rock and foundation of the Church, and who had displayed an unshaken constancy, and an intrepid spirit to be dismayed by the appearance of no danger, ^[35] was so terrified at the voice of one weak woman, as to deny once, and again, and a third time, that he was a disciple of Jesus Christ. ^[36] Even after the resurrection they remained, through fear of the Jews, shut up in a house, the doors being closed. ^[37] But how extraordinary the revolution! On the day of Pentecost, filled with the grace of the Holy Ghost, they fearlessly, and in defiance of all danger, proclaim the Gospel, not only through Judea, but throughout the world; ^[38] they deem it the greatest happiness, to be thought worthy to suffer contumely, chains, tortures, and crucifixion itself, for the name of Christ. ^[39]

Confirmation has also the effect of impressing a character; and hence, as we said before, with regard to baptism, and as will be more fully explained in its proper place, with regard to orders, it is on no account to be administered a second time. If these things are frequently and accurately explained, it is almost impossible that the faithful, knowing the utility and dignity of this Sacrament, should not use every exertion to receive it with piety and devotion. ^[40]

The rites and ceremonies used in the administration of this Sacrament, now remain lightly to be glanced at: the advantages of this explanation the pastor will at once see, by reverting to what we have already said on this subject, in its proper place. The forehead of the person to be confirmed is anointed with sacred chrism; for in this Sacrament the Holy Spirit pours himself into the souls of the faithful, and imparts to them increased strength and courage, to enable them in the spiritual contest, to fight manfully, and to resist successfully their most implacable foes. They are therefore told, that henceforward, they are not to be deterred by fear or shame, feelings of which the countenance is the principal index, from the open confession of the name of Christ. ^[41] Besides, the mark by which the Christian is distinguished from all others, as the soldier is distinguished by his peculiar military badges, should be impressed on the forehead, the most dignified and conspicuous part of the human form.

The festival of Pentecost was also chosen for its solemn administration, because the Apostles were then strengthened and confirmed by the power of the Holy Ghost; ^[42] and also to remind the faithful, by the recollection of that supernatural event, of the number and magnitude of the mysteries contained in that sacred unction.

The person, when confirmed, receives a gentle slap on the cheek from the hand of the bishop, to remind him, that as a courageous champion, he should be prepared to brave with unconquered resolution, all adversities for the name of Christ.

Finally, he receives the kiss of peace, to give him to understand that he has been blessed with the fulness of divine grace, and with that "peace which surpasseth all understanding." ^[43] These things will be found to contain a summary of the exposition to be given by the pastor on the Sacrament of confirmation; but let them be delivered, not so much in the cold language of formal instruction, as in the burning accents of fervent piety; so as to penetrate into the minds, and inflame the hearts of the faithful.

1. Conc. Aur. c. 3, item Flor.
2. Epist. ad Episcop. Hispan. c. 2. ep. 4, ante finem.
3. Habes decreta horum Pontificum de consecrat dist. 5.
4. S. Dionysius de Eccles. Hierar. c. 2.
5. Lib. 6. histor. cap. 43.
6. Lib. de iis qui myst. initiantur. c. 7, lib. 2, c. 104.
7. Eph. iv. 30.
8. Psalm cxxxii. 2.
9. Rom. v. 5. Confirmationem esse sacramentum habes insuper ex Ambros. de Sacr. lib. 3, c. 2, lib. de Spiritu Sancto, c. 6 et 7, item Aug. de Trinit lib. 15, c. 26, et in epist. Joan tract 3 et 6, et in Psalmis 26, et ante hos omnes. Tertul. lib. de Re- surr. car. Cypr. epist 7. Origen, horn. 9, in Levit Hieron. contr. Lucif. Cyril Hieros. Catech. 3.
10. Epist ad Episc. Ilisp. in med.
11. 1 Cor. xii 11
12. Loco citato.
13. Laod. can. 48, Meld. c. 6. Florent. et Constant. Trid. sess. 7.
14. Epist. 2, initio.
15. Epist. 3. ad Episc. Orient
16. Vid. Aug. in Ps. 44. vers. 9. et lib. 13. de Trinit. cap. 26. Greg, in 1. cap. can. Cone. Laod. cap, 48. et Carth. 2 c. 2. et3. c. 39. Dionys. de Eccl. Hierar. c. 2. et 4 De oleo vide Ambr. in Ps. 118 et lib. de Spiritu Sancto, cap. 3. Cyprian Epist 70
17. Ps. cxxxii. 2.
18. Ps. xliv. 8.
19. John i. 16.
20. 2 Cor. ii. 15.
21. S. Fab. papa, uti supra.
22. John iii. 5.
23. Hom. 4. oper. imperf. et habetur de consec. disk 4. c. Nunquid.
24. Trid. Sess. 23. c. 4. et can. 7.
25. Acts viii, 14. 16.
26. Episcopum ministrum esse ordinarium Confirmationis tradunt Urbanus Papa Epist. ad omnes Christianos in fine; Eusebius Papa Epist. 3. ad Episcop. Tusciee et Campaniee Damasus Papa, Epist, 4. ad Pros, et easterns Episc. Orthod. circa med. Innocentius Papa Epist. 1. ad Veren. c. 3. Leo Papa Epist. 88. ad German et Gallic. Episc. Melchiades Papa, Epist, ad Episc. Hispaniae. Clemens item Papa,
27. Trid. Sess. 24. c. 2. de reform, matrim.
28. De consec. dist 5. c. 2. et 3. item Cone. Aurel. c. 3. Hugo de sanct Viet, de Sacram. lib. 2. f 7. c. 39
29. Acts ii. 2. 4.
30. D. Th. p. 3. q. 72. a. ad. 2 Cone. Aur. c. 2.
31. Trid. Sess. 7. can. 1 de confir.
32. De cons. dist. 5 c. Spiritus. Euseb. Emis. horn, in die Pent.
33. Luke xxiv. 49.
34. Matth. xxvi. 56.
35. Matth. xvi. 18-26. 51.
36. Matth. xxvi. 70. i2. 74.
37. John xx. 19.
38. Acts ii. 1.
39. Acts v. 41.
40. Confirmationem non esse iterandam, vide de Consec. dist. 5. c. dictum est, ot cap. de hom. D. Thorn, p. 3. q. 72. art. 5.
41. Rhaban. lib. 1. de itistiL cleric, c. 30. et habetur de consec. dist. 5, c. noviss Aug. in Ps. 141, D. Thorn. 3. p. q. 71. art. 9.
42. Acts ii. 2.
43. Phil. iv. 7.