CHAPTER III

ON THE SACREMENT OF CONFIRMATION

QUESTION I

Why at the present time the virtue of Confirmation should particularly be explained

If ever there was a time demanding the assiduity of the pastor in explaining the sacrament of confirmation, the present is no doubt eminently the time for its especial illustration, when there are found in the holy Church of God many by whom this sacrament is altogether omitted; whilst very few study to obtain from it the fruit of divine grace, which they should derive from its participation. Lest, therefore, this divine blessing may seem through their fault, and to their most serious injury, to have been conferred on them in vain, the faithful are to be instructed both on Whitsunday, on which day it is principally administered, and also on such other days as the pastor shall deem convenient, touching the nature, power, and dignity of this sacrament, to the end that they may understand that not only is it not to be neglected, but that it is to be received with the greatest piety and religion.

QUESTION II

Why this Sacrament is called Confirmation by the Church

To begin with its name, [the pastor] must inform the faithful that this sacrament is called by the Church confirmation, because, if nothing else impede its efficacy, the person who has been baptized, when anointed with the sacred chrism by the bishop, the unction being accompanied with these solemn 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, begins to be settled in firmness by the strength of a new virtue, and thus to become a perfect soldier of Christ.

QUESTION III

Confirmation is a True Sacrament of the New Law

That in confirmation is contained the true and proper nature of a sacrament has always been acknowledged by the Catholic Church, as Pope Melchiades and many other very holy and very 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 unto God, and afterwards to be signed by the bishop, that is, to receive the sevenfold grace of the Holy Ghost; for, as has been handed down to us from St. Peter, and as the other apostles taught, in obedience to the command of our Lord, he who culpably and voluntarily, and not from necessity, neglects to receive this sacrament, cannot possibly be a perfect Christian. This same faith has been confirmed, as may be seen in their decrees, by Urban, Fabian, Eusebius, Roman pontiffs who, filled with the same spirit, shed their blood for the name of Christ.

QUESTION IV

The Sacred Writers who mention this Sacrament

The unanimous authority of the Fathers must be added, amongst whom Dionysius the Areopagite, bishop of Athens, when teaching how to consecrate and make use of this holy ointment, says: The priests clothe the person baptized with a garment emblematic of purity, in order to conduct him to the pontiff; and the pontiff, signing him with the sacred and truly divine ointment, makes him partaker of the most holy communion. Of such importance does Eusebius of Cæsarea also deem this sacrament, that he hesitates not to say, that the heretic Novatus could not deserve to receive the Holy Ghost, because, having been baptized, he was not, from being in a state of severe illness, sealed with the sign of chrism. But on this subject we have the most distinct testimonies from St. Ambrose in his book on those who are Initiated, and from St. Augustine in his books against the epistles of Petilian the Donatist; both of whom were so persuaded that no doubt could exist as to the reality of this sacrament, that they even taught and confirmed the doctrine by passages of Scripture, the one testifying that to the sacrament of confirmation apply these words of the apostle, Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption; the other, these words of the Psalmist: Like the precious ointment upon the head, that ran down upon the beard, even the beard of Aaron, and also these words of the same apostle: The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.

QUESTION V

Whence we are to seek for a Distinction of the Sacrament

Although said by Melchiades to have a most intimate connection with baptism, confirmation is yet to be esteemed not the same, but a far different sacrament; for the variety of the grace which each of the sacraments confers, and of the sensible sign employed to signify that grace, evidently render them distinct and different sacraments. Whereas then by the grace of baptism we are begotten unto newness of life, whereas by that of confirmation we grow to full maturity, having put away the things of a child, we can hence sufficiently understand, that the same difference, that exists in the natural life between birth and growth, exists also in the supernatural between baptism, which regenerates, and confirmation, by virtue of which growth and perfect spiritual strength are imparted to the faithful. Besides, as a new and distinct kind of sacrament is to be constituted, when the soul has to encounter any new difficulty, it may easily be perceived that as we require the grace of baptism to form the mind unto faith, so is it, also, of the utmost advantage, that the minds of the faithful be strengthened by a different grace, that they be deterred by no danger, or fear of pains, tortures, death, from the confession of the true faith. This, then, being accomplished by the sacred chrism of confirmation, it is hence clearly inferred, that the nature of this sacrament is different from baptism. Hence Pope Melchiades accurately evolves the difference between them, writing as follows: In baptism man is enlisted into the service, in confirmation he is equipped for battle: at the baptismal font the Holy Ghost imparts fulness to accomplish innocence, but in confirmation he ministers perfection to augment grace: in baptism we are regenerated unto life; after baptism we are fortified for the combat: in baptism we are cleansed; after baptism we are strengthened: regeneration of itself saves those who receive baptism in peace; confirmation arms and makes ready for conflicts. These are truths not only already recorded by other councils, but specially defined by the holy Council of Trent; so that we are therefore no longer at liberty not only to think otherwise, but even to entertain the least doubt concerning them.

QUESTION VI

Who was the Author of the Sacrament of Confirmation

But as it was shown above how necessary it were, to teach in common concerning all the sacraments, from whom they had their origin, the same is, also, to be taught touching confirmation, in order that the faithful may be affected with a deeper sense of the sanctity of this sacrament. Accordingly, pastors must explain, that not only was it instituted by Christ our Lord; but that by him were also ordained, as St. Fabian, pontiff of Rome testifieth, the rite of chrism and the words which the Catholic Church uses in its administration. This is a fact easy to prove to those who acknowledge confirmation to be a sacrament, whereas all the sacred mysteries exceed the powers of human nature, and could be instituted by no other than God alone. We now come to treat of the component parts of the sacrament, and first of its matter.

QUESTION VII

What is the Matter of this Mystery

This is called chrism, a word borrowed from the Greek language, and which, although used by profane writers to designate any sort of ointment, is appropriated by common usage among ecclesiastical writers to signify that ointment only, which is composed of oil and balsam, with the solemn consecration of the bishop. A mixture of two corporeal things, therefore, furnishes the matter of confirmation; and this mixture of different things, as it declares the manifold grace of the Holy Ghost, given to those who are confirmed; so does it sufficiently show the excellence of the sacrament itself. That such is the matter of this sacrament the holy Church and her councils have uniformly taught; and the same doctrine has been handed down to us by St. Dionysius, and by many other Fathers of the gravest authority, particularly by Pope Fabian, who testifies that the apostles received the composition of chrism from our Lord, and transmitted it to us.

QUESTION VIII

What the Oil in the Matter of Confirmation signifies

Nor indeed could any other matter than that of chrism seem more appropriate, to declare the effects of this sacrament; for oil, by its nature unctuous and fluid, expresses the fulness of grace, which, through the Holy Ghost, overflows and is poured into others from Christ the head, like the ointment upon the head, that ran down upon the beard of Aaron, to the skirt of his garment; for God anointed him with the oil of gladness, above his fellows, and of his fulness we all have received.

QUESTION IX

What is here meant by the Balsam mixed with the Oil

But balsam, the odour of which is most pleasant, can signify nought save that the faithful, when made perfect by the grace of confirmation, diffuse around them such a sweet odour of all virtues, that they may say with the apostle: We are unto God a sweet savour of Christy. Balsam has, also, the power of preserving from putrescence whatever it is used to anoint, a property that seems admirably suited to express the virtue of this sacrament; whereas it is quite evident that the souls of the faithful, prepared by the heavenly grace awarded in confirmation, may be easily protected from the contagion of sins.

QUESTION X

Why it is necessary that Chrism be consecrated by the Bishop

The chrism is consecrated by the bishop with solemn ceremonies; for that our Saviour gave this instruction at his last supper, when he committed to his apostles the manner of making chrism, we learn from Fabian, a pontiff eminently distinguished by his sanctity, and by the glory of martyrdom. The necessity of this consecration may, however, be shown from reason also, for in most of the other sacraments, Christ so instituted their matter as to impart to it holiness also: for it was not only his will that water should constitute the element of baptism, when he said: Except a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God; but he, also, at his own baptism, imparted to it the power of sanctifying hereafter. Hence these words of St. Chrysostom: The water of baptism, had it not been sanctified by contact with the body of our Lord, could not purge the sins of believers. As, then, our Lord did not consecrate this matter of confirmation, by actually using and handling it, it is necessary that it be consecrated by holy and religious prayers: and this consecration can appertain to none save the bishop, who is instituted the ordinary minister of this sacrament.

QUESTION XI

What is the Form of this Sacrament

The other component part of confirmation, that is, its form and the words used at the sacred unction, must also be explained; and the faithful are to be admonished, that, in receiving this sacrament, they, on hearing the words pronounced, are then particularly to excite their minds to piety, faith, and religion, that no obstacle may be opposed to heavenly grace. The form of confirmation, then, is comprised in 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. If, however, we call in reason to [the investigation of] truth, we may also prove the same thing; for the form of a sacrament should comprise all those things that explain the nature and substance of the sacrament itself.

QUESTION XII

How it is proved that this is the perfect Form of this Sacrament

But in confirmation these three things are chiefly to be observed: the divine power which, as a principal cause, operates in the sacrament; then the strength of mind and soul which is imparted by the sacred unction to the faithful unto salvation; and next, the sign impressed on him, who is to enter upon the warfare of Christ. Now of these the first is sufficiently declared by the concluding words of the form: In the name of the Father, and of the Son, and of the Holy Ghost; the second, by the words immediately preceding them: I confirm thee with the chrism of salvation; and the third, by the words with which the form opens: I sign thee with the sign of the cross. But were we even unable to prove by reason that this is the true and absolute form of this sacrament, the authority of the Catholic Church, under whose mastership we have always been thus taught, suffers us not to entertain the least doubt on the subject.

QUESTION XIII

Who is the proper Minister of this Sacrament

Pastors should also teach, to whom especially has been committed the administration of this sacrament; for as, according to the prophet, there are many who run, and yet are not sent, it is necessary to teach who are its true and legitimate ministers, in order that the faithful may be enabled to receive the sacrament and grace of confirmation. That the bishop alone is the ordinary minister of this sacrament, the sacred writings show; for we read in the Acts of the Apostles, that, when Samaria had received the word of God, Peter and John were sent to them, who prayed for them, that they might receive the Holy Ghost: for as yet he was fallen upon none of them, but they were only baptized. Here we may see that he who had baptized, having been only a deacon, had no power to confirm; but that its administration was reserved to a more perfect order of ministers, that is, to the apostles; and the same may be observed whenever the sacred Scriptures make mention of this sacrament. Nor are there wanting, in proof of this matter, the clearest testimonies of the holy Fathers, and of pontiffs, of Urban, Eusebius, Damasus, Innocent, Leo, as is evident from their decrees. St. Augustine, also, seriously complains of the corrupt practice of the Egyptians and Alexandrians, whose priests dared to administer the sacrament of confirmation. And the thorough propriety of consigning this function to the episcopal office, the pastor may illustrate by the following comparison. As in the construction of edifices the artisans, who are inferior agents, prepare and dispose cement, lime, timbers, and the other material, whilst, however, to the architect belongs the completion of the work; so in like manner should this sacrament, which is, as it were, the completion of the spiritual edifice, be performed by no other than the chief priest.

QUESTION XIV

Why Sponsors are added in Confirmation, and what affinity is contracted in Confirmation

Sponsors are also added, as we have already shown to be the ease in baptism; for if they who enter the fencing lists have occasion for some one, by whose skill and counsel they may be taught by what thrusts and passes, they may, themselves being secure, despatch their antagonist; how much more will the faithful require a leader and monitor, when, sheathed as it were in the stoutest armour by this sacrament of confirmation, they engage in the spiritual conflict, in which eternal salvation is the proposed reward. With good reason, therefore, are sponsors required to be called unto the administration of this sacrament also; and the same spiritual affinity is contracted in confirmation, which, as we have already shown, is contracted by sponsors in baptism, so as to impede the lawful marriage of the parties.

QUESTION XV

That the Sacrament of Confirmation, though not absolutely necessary, is not to be passed over

But as it often happens that, in receiving this sacrament, the faithful make use of either precipitate haste or a gross neglect and procrastination (for, concerning those who have arrived at such a degree of impiety as to have the hardihood to contemn and despise it, we have nothing to say), pastors will also explain who, of what age, endued with what zeal of piety, they should be, to whom confirmation ought to be administered. And first, it is necessary to teach that this sacrament is not so necessary as to be utterly essential to salvation. But, although not essential, it ought to be omitted by no one, but rather, on the contrary, in a matter so full of holiness, through which the divine gifts are so liberally bestowed, the greatest care should be taken to avoid all neglect. For what God has proposed in common unto all for their sanctification, all should likewise most earnestly desire.

QUESTION XVI

It is shown, that the Sacrament of Confirmation ought to be received by all

And St. Luke, indeed, describing this admirable effusion of the Holy Spirit, says: And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled all the house, where they were sitting; and a little after, and they were all filled with the Holy Ghost. From these words we may understand that, as that house was a type and figure of the Church, the sacrament of confirmation, which took its beginning from that day, appertains unto all the faithful. This may also be easily inferred from the nature of the sacrament itself, for they ought to be confirmed with the sacred chrism, who have need of spiritual increase, and who are to be conducted to the perfection of the Christian religion. But this is, without exception, suited to all; for as nature intends that all her children should grow up, and attain full maturity, although she does not always realize her wishes; so the Catholic Church, the common mother of all, earnestly desires that, in those whom she has regenerated by baptism, the perfect form of Christian manhood be completed; and as this is accomplished through the sacrament of mystic unction, it is clear that that unction belongs alike to all the faithful.

QUESTION XVII

At what age Christians are to be admitted to this Sacrament

Here it is to be observed, that, after baptism, the sacrament of confirmation may indeed be administered to all; but, that until children shall have attained the use of reason, its administration is inexpedient. If not, therefore, to be postponed to the age of twelve, it is most proper to defer this sacrament at least to that of seven years; for confirmation has not been instituted as necessary to salvation, but that by virtue thereof we may be found very well armed and prepared, when called upon to fight for the faith of Christ and for this conflict no one assuredly will consider children, who as yet lack the use of reason, to be qualified.

QUESTION XVIII

In what manner those who are now of sufficiently advanced age ought to prepare themselves for this Sacrament

From this it therefore follows, that persons of mature age, who are to be confirmed, must, if they desire to obtain the grace and gifts of this sacrament, not only bring with them faith and piety, but also grieve from their hearts for the more grievous sins which they have committed. In this the pastor will take care, that they may also have previous recourse to confession of their sins, and be excited by his exhortation to fasting and other works of piety, and be admonished of the propriety of reviving that laudable practice of the ancient Church, of receiving this sacrament fasting. It is to be presumed, that to this the faithful may be easily persuaded, if they but understand the gifts and admirable effects of this sacrament.

QUESTION XIX

Of the Effects of Confirmation

Pastors, therefore, will teach that, in common with the other sacraments, confirmation, unless some obstacle be opposed on the part of the receiver, imparts new grace; for we have shown that these sacred and mystical signs are of such a character, as to indicate and produce grace; and as we cannot even imagine grace to coexist with sin, it follows that [confirmation] also pardons and remits sins. But besides these things, which are common to this with the other [sacraments], it is peculiar to confirmation first to perfect the grace of baptism. For those who have been made Christians by baptism, still have in some sort the tenderness and softness, as it were, of new-born infants, and afterwards become, by means of the sacrament of chrism, stronger to resist all the assaults of the world, the flesh, and the devil, whilst their minds are fully confirmed in faith to confess and glorify the name of our Lord Jesus Christ. Hence, also, originated the very name of confirmation, as no one will doubt.

QUESTION XX

Whence the name of Confirmation is derived

For the word confirmation is not derived, as some not less ignorantly than impiously have pretended, from the circumstance that baptized persons, when arrived at mature years were of old conducted to the bishop, in order to confirm their faith in Christ, which they had embraced in baptism, so that confirmation would seem not to differ from catechetical instruction: of which practice no approved testimony can be adduced; but this name has been given to it, because, by virtue thereof, God confirms in us the work he commenced by baptism, and conducts us to the perfection of solid Christian virtue. But not only does it confirm; it also increases [divine grace], as says Melchiades: The Holy Ghost, who descends with salutary illapse upon, the waters of baptism, imparts, in the font, fulness to the accomplishment of innocence: in confirmation he gives an increase unto the augmentation of grace; and not only an increase, but an increase after a wonderful manner. This the Scriptures beautifully express by a metaphor taken from clothing: Tarry ye in the city, saith our Lord and Saviour, speaking of this Sacrament, until ye be indued with power from on high.

QUESTION XXI

The Virtue of Confirmation may be set forth from what befel the Apostles

But if pastors shall wish to show the divine efficacy of this sacrament (and this, no doubt, will have great influence in affecting the minds of the faithful), it will be sufficient if they explain what occurred to the apostles themselves. So weak and timid were they, before and even at the very time of the passsion, that no sooner was our Lord apprehended, than they instantly fled; and Peter, who was designated the rock and foundation of the Church, and who had displayed unshaken constancy, and exalted magnanimity, terrified at the voice of one weak woman, denied, not once nor twice only, but a third time, that he was a disciple of Jesus Christ; and after the resurrection they all remained shut up at home for fear of the Jews. But, on the day of Pentecost, so great was the virtue of the Holy Ghost with which they were all replenished, that, whilst they boldly and freely disseminated the Gospel confided to them, not only through Judæa, but throughout the world, they thought that no greater happiness could await them than that of being deemed “worthy” to suffer contumely, chains, torments, crucifixion, “for the name of Christ.”

QUESTION XXII

Confirmation impresses a Character, and cannot be repeated

Confirmation has also the effect of impressing a character; whence, as we before said of baptism, and as will be more fully explained in its proper place with regard to the sacrament of Orders also, it can on no account ever be repeated. If, then, these things shall have been frequently and accurately explained by pastors, it will be almost impossible that the faithful, having known the utility and dignity of this sacrament, should not use every exertion to receive it with purity and devotion. It remains now briefly to glance at the rites and ceremonies used by the Catholic Church in the administration of this sacrament; and pastors will understand the great advantages of this explanation, if they revert to what we already said on this subject under its proper head.

QUESTION XXIII

Why the Forehead of those Confirmed is anointed in the form of a Cross

The forehead, then, of the persons to be confirmed is anointed with sacred chrism; for by this sacrament the Holy Spirit infuses himself into the souls of the faithful, and increases in them strength and fortitude, to enable them, in the spiritual contest, to fight manfully, and to resist their most implacable foes. To which effect, it is declared, that they are to be deterred by no fear or shame, of which affections the forehead is the principal index, from the open confession of the name of Christ. Besides, that mark, by which the Christian is distinguished from all others, as the soldier is by certain military badges, should be impressed on the more conspicuous part of the body.

QUESTION XXIV

At what time this Sacrament should chiefly be conferred

It has also been matter of solemn religious observance in the Church of God, that this sacrament should be administered principally at Pentecost, because on that day especially were the apostles strengthened and confirmed by the power of the Holy Ghost, by the recollection of which supernatural event the faithful should be admonished of the nature and magnitude of the mysteries contained in the sacred unction.

QUESTION XXV

Why the Bishop gives a gentle slap on the Cheek, and invokes Peace upon the Person confirmed

The person, when anointed and confirmed, next receives a gentle slap on the cheek from the hand of the bishop, to make him recollect, that, as a valiant combatant, he should be prepared to endure with unconquered spirit all adversities for the name of Christ. Lastly the peace is given him, that he may understand that he has attained the fulness of divine grace, and that peace which surpasseth all understanding. Let this, then, serve as a summary of those things, which the pastor is to expound touching the sacrament of chrism, an exposition, however, to be given not so much in naked words and cold language, as in the burning accents of pious and glowing zeal, so as to seem to imprint them on the souls and inmost thoughts of the faithful.