Confirmation

Summary

Confirmation

Confirmation

The Seal of the Spirit: A Comprehensive Guide to the Sacrament of Confirmation

In the journey of Christian life, there are moments of initiation, thresholds that mark the transition from one state of being to another. Baptism is the door, the washing away of the old and the entry into the new. The Eucharist is the sustenance, the daily bread for the journey. But between these two lies a pivotal, often misunderstood, and profoundly powerful rite: Confirmation.

For millions of Christians around the world, specifically within the Roman Catholic, Eastern Orthodox, Anglican, and Lutheran traditions, Confirmation is the moment of spiritual maturity. It is the “sealing” of the Holy Spirit, a personal Pentecost where the believer steps forward to claim the faith for themselves.

This comprehensive guide aims to explore the depth of Confirmation. We will travel from its biblical roots in the Book of Acts to its divergence between East and West, dissect the rich symbolism of oil and hands, and examine the theological gifts that this sacrament is believed to bestow. This article is optimized to be the definitive resource on the subject, providing clarity, history, and spiritual insight.

Part 1: The Biblical Origins – The Laying on of Hands

To understand Confirmation, one cannot look for the word itself in the Bible. Instead, one must look for the action. The roots of this sacrament are found in the distinction between “water baptism” and “Spirit baptism” in the New Testament.

The Samaria Incident (Acts 8) The primary scriptural basis for Confirmation is found in Acts 8:14-17. Philip the Deacon had gone to Samaria and preached the Gospel. Many believed and were baptized in the name of the Lord Jesus. However, the text explicitly states that the Holy Spirit “had not yet come on any of them.”

Hearing this, the Apostles in Jerusalem sent Peter and John to Samaria. Upon arrival, Peter and John “placed their hands on them, and they received the Holy Spirit.”

This passage is crucial for sacramental theology. It suggests a two-stage process of initiation. There was the washing (Baptism) performed by a deacon, but it required the presence of the Apostles (the first Bishops) and the “laying on of hands” to complete the gift of the Spirit. This distinction forms the structural backbone of Confirmation: a rite distinct from Baptism, often reserved for the Bishop, intended to confer the fullness of the Holy Spirit.

The Ephesian Pentecost (Acts 19) Similarly, in Acts 19, St. Paul encounters disciples in Ephesus who had been baptized with John’s baptism of repentance but had not heard of the Holy Spirit. Paul baptizes them in the name of Jesus, and then, “when Paul placed his hands on them, the Holy Spirit came on them.”

These narratives establish the precedent: entry into the Church involves water, but full empowerment involves the Spirit, mediated through the laying on of hands by apostolic authority.

Part 2: The Great Divorce – East vs. West

For the first few centuries of Christianity, the rites of initiation were a unified event. A person (often an adult convert) would be baptized, immediately anointed with oil (Confirmation/Chrismation), and then receive the Eucharist. It was a single, continuous liturgy, usually celebrated at the Easter Vigil.

However, as the church grew, a logistical problem arose that split the practice of East and West.

The Western Solution: Delay and the Bishop In the Roman West (Catholicism), the Bishop was seen as the essential minister of Confirmation to maintain the “apostolic link.” As Christianity spread into rural areas, the Bishop could not be at every baptism in every village. Rather than allow priests to confirm, the West chose to separate the sacraments. The priest would baptize the infant, and the child would wait—sometimes years—until the Bishop visited the diocese to administer Confirmation. This separation led to Confirmation becoming a rite of maturity or “age of reason.”

The Eastern Solution: Chrismation and the Priest In the Christian East (Orthodoxy), the priority was keeping the sacraments together. They solved the logistical problem differently. The Bishop would bless the holy oil (Chrism/Myron), and the priest would use this oil to confirm the infant immediately after baptism. In the Orthodox tradition, there is no “age of reason” requirement; a baby is Baptized, Chrismated (Confirmed), and given Communion all in the same service.

Part 3: The Theology – What Happens in Confirmation?

If Baptism makes you a child of God, Confirmation makes you a soldier of Christ. This is the traditional theological shorthand, but the reality is more nuanced.

The Indelible Mark (Character) Theologically, Confirmation is one of the three sacraments (along with Baptism and Holy Orders) that imparts an “indelible spiritual mark” or “character” on the soul. This means it cannot be repeated. Once confirmed, you are confirmed forever. This mark signifies that the believer is permanently configured to Christ and is publicly deputized to serve the Church.

The Strengthening The word “Confirmation” comes from the Latin confirmare, meaning “to strengthen.” It is not, as is popularly believed, the person confirming their faith in God (though that is part of the rite). Rather, it is God confirming the person. It is the strengthening of baptismal grace. It transforms the recipient from a passive recipient of grace into an active witness.

The Pentecost Connection Theologically, Confirmation is the believer’s personal Pentecost. Just as the Apostles were hiding in the Upper Room until the Spirit descended, giving them the courage to preach, the confirmand receives the grace to profess the faith publicly and never be ashamed of the Cross.

Part 4: The Seven Gifts of the Holy Spirit

The specific “content” of the grace received in Confirmation is traditionally categorized as the Seven Gifts of the Holy Spirit. These are derived from Isaiah 11:2-3, which describes the spirit that would rest upon the Messiah. In Confirmation, these gifts are given to the believer to equip them for Christian life.

1. Wisdom: The ability to see the world from God’s perspective and to value spiritual things over worldly things.

2. Understanding: The ability to grasp the deeper meaning of the truths of the faith.

3. Counsel (Right Judgment): The ability to know the difference between right and wrong and to choose the path of God in complex situations.

4. Fortitude (Courage): The strength to stand up for the faith, endure persecution, and overcome obstacles.

5. Knowledge: The ability to determine God’s purpose for one’s life and the created world.

6. Piety (Reverence): A deep sense of respect for God and the Church, and a desire to worship.

7. Fear of the Lord (Wonder and Awe): Not terror, but a profound awareness of God’s glory and a fear of separating oneself from Him through sin.

Part 5: The Liturgy – The Rite of Confirmation

In the Roman Catholic tradition, the Rite of Confirmation is rich in symbolism and solemnity. It typically takes place within a Mass.

The Presentation of Candidates After the Gospel, the candidates are called by name. They stand before the Bishop, signifying their willingness to accept this step.

The Renewal of Baptismal Promises Because Confirmation is the completion of Baptism, the candidates publicly reject Satan and profess their faith in the Creed. This links the two sacraments, allowing the candidate (who was likely baptized as a baby) to say “I do” for themselves.

The Laying on of Hands The Bishop extends his hands over the group and prays for the outpouring of the Holy Spirit. This is the ancient biblical gesture of invoking power and authority.

The Anointing with Chrism This is the essential matter of the sacrament. The candidate approaches the Bishop with their sponsor. The sponsor places a hand on the candidate’s shoulder. The Bishop dips his thumb in the Sacred Chrism (oil mixed with balsam) and makes the Sign of the Cross on the candidate’s forehead, saying: “[Name], be sealed with the Gift of the Holy Spirit.” The candidate responds, “Amen.” Bishop: “Peace be with you.” Candidate: “And with your spirit.”

Part 6: Symbols and Customs

The Name It is customary for candidates to choose a “Confirmation Name.” This is usually the name of a Saint who inspires them. Taking a new name is a biblical sign of a new identity or mission (like Saul becoming Paul). The Saint becomes a patron and intercessor for the confirmand.

The Sponsor Each candidate has a sponsor (often a godparent, though it can be another mentor). The sponsor’s role is to present the candidate to the Bishop and to help them persevere in the faith. They symbolize the support of the wider community.

The Slap (Historical Note) For centuries, the Rite included a light slap on the cheek from the Bishop to the candidate. This was derived from the ceremony of knighthood (alapa). It symbolized that the confirmand must be ready to suffer for Christ and be a brave soldier. While this was removed in the 1971 revisions to emphasize the “Peace be with you” greeting, it remains a fascinating part of the sacrament’s history.

Part 7: Protestant Perspectives

While the detailed description above focuses on the Catholic/Orthodox view, Protestant traditions handle Confirmation differently.

Lutherans and Anglicans consider Confirmation a rite of passage where baptized youth publicly profess the faith and receive a blessing, often as a prerequisite for receiving Communion. Methodists view it as the public affirmation of the baptismal covenant. Baptists and Non-Denominational churches generally do not practice Confirmation. Instead, they practice Believer’s Baptism, which fulfills the same function of public profession and mature commitment.

Part 8: Conclusion – The Beginning, Not the End

A common misconception is that Confirmation is “graduation” from church. Parents often push their children to “get done” with Confirmation. However, the theology of the sacrament suggests the exact opposite. It is not a graduation; it is a commissioning.

In the military, you undergo training not to finish, but to be deployed. Confirmation is deployment. It is the moment the Church says, “You are now fully equipped. You have the Spirit. Now, go into the world.”

Whether viewed through the mystical lens of the East or the juridical lens of the West, Confirmation answers a deep human need for rites of passage. It marks the moment where faith stops being something inherited from parents and starts being something owned, lived, and defended by the individual. It is the seal of the Spirit, marking the soul for an eternal destiny.

Frequently Asked Questions (FAQ) About Confirmation

 

To provide the most comprehensive resource possible, this section is dedicated to exploring the detailed, practical, and theological questions surrounding the Sacrament of Confirmation. We will delve into the requirements, the effects, and the nuances that often confuse both candidates and observers.

Section 1: The Basics and Logistics

 

Q1: At what age does Confirmation take place? The age of Confirmation varies significantly depending on the denomination and even the specific diocese (region) within the Catholic Church.

• Eastern Orthodox: Confirmation (Chrismation) happens in infancy, immediately following Baptism.

• Roman Catholic (Traditional Order): In some dioceses that have restored the “restored order,” Confirmation is celebrated around age 7 or 8 (the age of reason), before First Communion.

• Roman Catholic (Modern Standard): In most of the United States and Europe, Confirmation is treated as a rite of maturity celebrated during adolescence, typically between the ages of 13 and 16 (8th to 10th grade).

• Anglican/Lutheran: Typically during the teenage years, often around age 13-15, after a period of catechism instruction.

Q2: Is Confirmation necessary for salvation? According to Catholic theology, Confirmation is not strictly necessary for salvation in the same way Baptism is. If a person dies after being baptized but before being confirmed, they are considered saved. However, the Church teaches that it is necessary for the perfection of baptismal grace. Without it, the Christian is considered spiritually “incomplete” or lacking the fullness of the equipment God intends for them to handle the struggles of life. Willfully neglecting it is considered a sin of omission because it rejects a gift from God.

Q3: Can you get married in the Catholic Church without being Confirmed? This is a common source of stress for engaged couples. Canon Law states that Catholics who have not yet received the sacrament of Confirmation are to receive it before being admitted to marriage if this can be done without grave inconvenience. In practice, most priests will strongly urge the couple to get confirmed before the wedding to ensure they have the fullness of the Spirit to help them in their marriage. However, if there isn’t enough time to complete the preparation classes before the wedding date, the priest usually has the discretion to proceed with the marriage, with the couple promising to receive Confirmation at the earliest opportunity afterward.

Q4: How do I choose a Confirmation Sponsor? Choosing a sponsor is a serious decision. It should not just be a favorite relative or friend.

• Requirements: In the Catholic Church, a sponsor must be a fully initiated Catholic (Baptized, Confirmed, and received Eucharist), at least 16 years old, and living a life in harmony with the faith (e.g., if married, married within the Church). Parents cannot be sponsors for their own children (to emphasize the wider community’s role), though they can present them by proxy.

• The Role: The sponsor is a spiritual mentor. They present you to the Bishop and represent the Church’s acceptance of you. Ideally, it is someone you feel comfortable talking to about faith, doubts, and life decisions.

• Godparents: The Church actually recommends choosing one of your Baptismal Godparents as your Confirmation sponsor to highlight the connection between the two sacraments.

Q5: Why do I need a Confirmation Name? Taking a new name is a biblical tradition signifying a change in status, identity, or mission.

• Abram to Abraham: Signified becoming the father of nations.

• Simon to Peter: Signified becoming the rock of the Church.

• Saul to Paul: Signified his conversion and mission to the Gentiles. In Confirmation, you choose a Saint’s name. This Saint becomes your personal patron. You are asking for their prayers and looking to their life as a model for your own. You can choose a new name, or you can use your Baptismal name (if it is a Christian name) to show the continuity of your faith.

Section 2: Theology and Meaning

 

Q6: What is the “Sacred Chrism” and why is it used? Chrism is a mixture of olive oil and balsam (a fragrant perfume).

• Olive Oil: In the ancient world, oil was used for strengthening (gladiators/athletes used it), healing, and lighting lamps. It symbolizes strength and the light of the Spirit.

• Balsam: The perfume symbolizes the “aroma of Christ” (2 Corinthians 2:15). A Christian is supposed to spread the fragrance of holiness wherever they go.

• The Consecration: Chrism is not just blessed; it is consecrated by the Bishop during Holy Week. It is the highest level of holy oil, used only for Baptism, Confirmation, and Holy Orders (making priests/bishops). Being anointed with it signifies being set apart as a “Christ” (Anointed One).

Q7: What is the difference between the Gifts of the Spirit and the Fruits of the Spirit?

• The Gifts (Isaiah 11): These are the tools given to us. Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety, Fear of the Lord. Think of them as the “potential” or the “equipment” given in Confirmation.

• The Fruits (Galatians 5): These are the results of using the gifts. Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. If you use the gift of Fortitude to resist temptation, the result (fruit) is Self-Control.

Q8: Why does the Bishop slap you? (And do they still do it?) Historically, the “alapa” or slight slap on the cheek was part of the rite. It was not abusive; it was symbolic. It originated from the ceremony of knighting soldiers. It symbolized that the confirmand was now a “soldier of Christ” and must be ready to endure suffering, rejection, or hardship for their faith without seeking revenge. In the revised rite following the Second Vatican Council (1971), this gesture was largely replaced by the Sign of Peace (a handshake or hug) to emphasize unity and the love of the Spirit. However, some Traditional Latin Mass communities still retain the symbolic tap.

Q9: Is Confirmation the “Christian Bar Mitzvah”? This is a common analogy, but it is theologically imperfect.

• Similarities: Both rites often happen around puberty and signify a transition to spiritual adulthood and taking responsibility for one’s own religious life.

• Differences: A Bar Mitzvah is a coming-of-age ceremony based on age and learning. Confirmation is a sacrament—an action of God imparting grace. The focus in Confirmation is not just that the teen is “accepting God,” but that the Holy Spirit is “descending upon” the teen.

Q10: What does it mean to be a “Soldier of Christ”? This militaristic language makes some modern people uncomfortable, but it is deeply biblical (Ephesians 6: Armor of God). It does not refer to physical violence. It refers to spiritual warfare. A confirmed Christian is called to fight against:

1. The World: Unjust systems, materialism, and corruption.

2. The Flesh: One’s own sinful tendencies and selfishness.

3. The Devil: Spiritual evil. Confirmation provides the spiritual armor and weapons (Gifts of the Spirit) needed for this lifelong interior and exterior battle.

Section 3: Denominational Differences

 

Q11: Do Protestants have Confirmation? Yes and No.

• “High” Church Protestants (Anglican, Lutheran, Methodist): Yes, they practice Confirmation. For them, it is a public profession of faith where the confirmand claims the promises made by their parents at their infant baptism. It is often seen as a rite of passage rather than a sacramental conferral of grace in the Catholic sense.

• “Low” Church Protestants (Baptist, Pentecostal, Non-Denominational): Generally, no. They practice “Believer’s Baptism.” Since they only baptize people who are old enough to believe, the baptism itself serves the function of Confirmation (public profession and reception of the Spirit).

Q12: What is RCIA? RCIA stands for the Rite of Christian Initiation of Adults (now often called OCIA – Order of Christian Initiation of Adults). This is the process for adults who want to convert to Catholicism.

• The Process: It involves months of study and prayer.

• The Reception: At the Easter Vigil, adults in RCIA receive all three sacraments of initiation at once: Baptism (if not already baptized), Confirmation, and Eucharist. For adults, Confirmation is not delayed; it is given immediately upon entering the Church.

Q13: If I convert from Lutheran to Catholic, do I need to be Confirmed again?

• Baptism: The Catholic Church accepts Lutheran baptism as valid (because it uses water and the Trinitarian formula). You would not be re-baptized.

• Confirmation: The Catholic Church generally does not accept Protestant Confirmation as a valid sacrament (because they believe valid Confirmation requires a Bishop with apostolic succession). Therefore, a Lutheran converting to Catholicism would be Confirmed during their reception into the Church.

Section 4: The Ceremony and Etiquette

 

Q14: What should I wear to Confirmation? Confirmation is a solemn and formal occasion.

• Guys: Usually wear a suit and tie, or at minimum, dress pants, a button-down shirt, and a tie.

• Girls: Usually wear a modest dress or skirt and blouse. Shoulders should generally be covered (or coverable with a shawl) out of respect for the sacred space.

• Colors: Red is the traditional color of the Holy Spirit (fire), so confirmands often wear red ties or dresses. White is also common as a callback to Baptism.

Q15: What happens if I mess up what I’m supposed to say to the Bishop? Don’t panic. The Bishop has done this thousands of times.

• The Script: Usually, the sponsor approaches and says, “Bishop, I present to you [Confirmation Name].”

• Bishop: “[Name], be sealed with the Gift of the Holy Spirit.”

• You: “Amen.”

• Bishop: “Peace be with you.”

• You: “And with your spirit.” If you forget “And with your spirit” or say “Thank you” instead, the sacrament is still valid. The Bishop will likely just smile.

Q16: Does the Bishop ask questions? In some traditions, the Bishop might ask the candidates questions during the homily (sermon) to test their knowledge. These are usually basic questions about the gifts of the Spirit, the sacraments, or the Creed. It is rarely a “pass/fail” test on the spot, but rather a dialogue to engage the youth.

Section 5: The Aftermath

 

Q17: Does Confirmation mean I am done with religious education? This is the most dangerous misconception. Many teens view Confirmation as “graduation” from Sunday School.

• The Reality: Confirmation is “Commencement” (a beginning). You are now considered an adult in the eyes of the Church. This means you are responsible for feeding your own faith through reading, Bible study, and attending Mass. Religious education ends only when you stop growing, which should be never.

Q18: What if I get Confirmed but I’m not sure I believe everything? Doubt is a normal part of faith, especially for teenagers. You do not need to have perfect, unshakeable knowledge to be Confirmed. You need:

1. Assent: A willingness to trust the Church and try to live the faith.

2. Desire: A desire for the Holy Spirit to help you. If you have serious, fundamental objections to the faith, you should discuss them with a priest or catechist. It is better to delay Confirmation until you can say “Amen” honestly than to do it just to please your parents.

Q19: Can I be a Godparent if I am not Confirmed? Generally, no. To be a godparent for Baptism, Canon Law requires that you be a fully initiated Catholic (Baptized, Confirmed, Eucharist). The logic is that you cannot assist a child in a faith journey that you have not completed yourself.

Q20: Why is oil used in the Bible? Oil in the ancient Near East was a multi-purpose substance that corresponds to the spiritual effects of Confirmation:

1. Cooking: It provided sustenance (Spirit as life).

2. Lighting: It fueled lamps (Spirit as illumination/wisdom).

3. Medicine: It soothed wounds (Spirit as healer).

4. Anointing: It was poured on Kings, Priests, and Prophets to set them apart for a specific job. Confirmation sets you apart for the job of being a Christian witness.