I. On the Nature, Matter, and Form of Confirmation

What is confirmation? - It is a sacrament of the New Law, instituted by Christ the Lord, by which, through the imposition of hands and the anointing of chrism in the word, the strength of grace is given for professing the faith received in baptism. Trent sess. 7, c. 1, 2; Florence, Decree for the Armenians; Decree Lamentabili, July 3, 1907, prop. 44; Roman Catechism 5; St. Thomas 3 p., q. 72, a. 1; Suppl. q. 29, a. 3; E. M.

What are the effects of confirmation? - It is strength for constantly professing the faith where there is need, and for defending it when the opportunity is given. And therefore it brings to the soul grace and helps by which it may provide this. Moreover, since through the sacrament of confirmation men receive power and strength for spiritual combat against the enemies of the faith, it is necessary that by its reception a character be imprinted. Florence, l.c.; Roman Catechism 2, 5, 20, 23; St. Thomas 3 p., q. 72, a. 1, 5, 7.

What is the matter of confirmation? - It is twofold: the imposition of hands and the anointing of chrism. The imposition of hands is not that which is done at the beginning of the sacred function over all those to be confirmed, but that which is had when the minister anoints each one to be confirmed with blessed chrism. But chrism is confected from olive oil and balsam of any region. Florence, Decree for the Armenians; St. Pius V, Brief, Aug. 2, 1571; Benedict XIV, Const. Ex quo primum, March 1, 1756; S. C. de P. F., Aug. 6, 1840; Roman Catechism 7; Roman Pontifical, de Confirm.; St. Thomas 3 p., q. 72, a. 2; Lugo Resp. Mor. l. 1, d. 8; E. M.

Note: Concerning the adequate matter of this sacrament, St. Alphonsus has these things: "The common or almost common opinion, which we defend and judge most certain with Bellarmine, holds that the adequate and total matter of confirmation is the anointing with chrism, which is applied to those to be confirmed through the imposition of the bishop's hand... Therefore we confess that for the matter of confirmation both anointing and imposition are required, but only that imposition which is indistinct from the anointing... But according to our opinion, that the total adequate matter of confirmation is the anointing of chrism performed by the hand of the bishop, it must be noted that it is of the essence of the sacrament: 1. That the anointing be done on the forehead, as is had from C. un. de Sacra unctione, and from the Decree of Eugene IV according to the common opinion... 2. That the anointing be done in the form of a cross, according to St. Thomas 3 p., q. 72, a. 4 ad 3, whom the doctors also commonly follow... 3. That the anointing be done by the hand of the ministering bishop himself." L. 164; St.

Thomas 3 p., q. 72, a. 9; Roman Catechism 24; Roman Pontifical, de Confirm.; E. M. "Through chrismation of the forehead there is designated the imposition of the hand, which by another name is called Confirmation; because through it the Holy Spirit is given for increase and strength." C. un. de Sacr. unct. - Each thing, imposition of the hand and anointing, is had from Sacred Scripture: Acts 8:17; 19:6; 2 Cor. 1:21, 22; Eph. 1:13; 4:30; 1 John 2:27. For these places are understood by several Fathers of the Sacrament of Confirmation.

You will resolve: Confirmation would be invalid if the anointing is done by means of an instrument. Holy Office, Jan. 14, 1885. - Likewise it is invalid if, instead of on the forehead, it is done on the mouth. - But although it ought to be done with the right thumb of the bishop, nevertheless the anointing would be valid if it were done with another finger of the bishop, and even if it were the finger of the left hand. Yet the bishop would sin if he did this without necessity; for he would act against the universal practice of the Church, although it does not appear that inversion of the said ceremony reaches grave fault. S. R. C., May 7, 1853; L. 165.

Are olive oil and balsam of the necessity of the sacrament? - "It is certain that oil is of the necessity of the sacrament... And it must be olive oil... But whether balsam also is of the necessity of the sacrament, the first opinion denies...; the second opinion, more common and more probable, affirms... But it is certain that neither opinion is of faith, nor certain; hence the sacrament is altogether to be conferred with oil and balsam, and otherwise it would be at least doubtful... And therefore confirmation given with oil alone would have to be repeated at least conditionally. Conversely, because the first opinion is sufficiently probable, at the point of death confirmation can well be conferred conditionally from oil alone, if chrism confected also from balsam cannot be had; for the great utility of this sacrament would be a just cause for ministering it conditionally." L. 162. A privilege was granted to the Indians by Paul IV and by Pius V of using another liquid, which is not balsam, although by them it is called balsam. But it is certain that balsam is required by necessity of precept. L. H. A. tr. 14, n. 39. - Florence, Decree for the Armenians; Roman Catechism 7-9; St. Thomas 3 p., q. 72, a. 2.

Must chrism necessarily be blessed? - It must be affirmed absolutely, if the discussion is about necessity of precept. It must altogether be affirmed also, if the discussion is about necessity of sacrament. For this is urged by the constant practice of the Church and the Decree of Eugene IV, in which it is read that the matter of confirmation is chrism blessed by the bishop. St. Alphonsus H. A. tr. 14, n. 39 says: "The remote matter of confirmation is chrism confected from balsam and oil through the blessing of the bishop, to distinguish it from the oil of baptism and of the sick, as Innocent XI distinguished in C. Cum venisset, de Sacr. unct. But whether one of these oils is valid matter for another sacrament, Suarez, Laymann, and Henriquez deny, but Bellarmine, Castro Palao, Bonacina, and Barbosa more probably affirm." L. 163; St. Thomas 3 p., q. 72, a. 3; E. M.

Must chrism necessarily be of that year? - This is not required by necessity of sacrament, because whether it is old or new, the matter is not changed; but it is required from the precept of the Church. Hence a bishop would sin gravely who confirmed with old chrism. For to this end new chrism is consecrated on the Supper of the Lord, the old having been burned. - L. 163.

What is the form of confirmation? - Just as the total adequate matter of confirmation is the anointing of chrism applied through the hand of the bishop, so the total form is the words which the bishop pronounces while anointing: I sign you with the sign of the cross, and I confirm you with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Spirit. Florence, Decree for the Armenians; Roman Pontifical, de Confirm.; St. Thomas 3 p., q. 72, a. 4; L. 167 IV.

When the bishop says: N., I sign you, etc., another name of a Saint can be imposed on the one to be confirmed, besides the baptismal name. S. C. R., Sept. 20, 1749, n. 2404; E. M. 404.

What words of this form are essential? - For validity the following are altogether essential: 1. The words signo and confirmo, unless they are supplied by another synonymous word. 2. The expression of the Most Holy Trinity, as in baptism. 3. The word te, by which the subject of the sacrament is designated. 4. The words signo crucis, and also the words chrismate salutis.

But to say corroboro for confirmo, or sanctificationis for salutis, would be only an accidental change. The words signo te signo crucis signify the sacramental action, and by them there is indicated the sign or standard which is given to the soldier of Christ for spiritual combat. Confirmo te chrismate salutis signify the spiritual strength which is conferred upon a man through the sacrament of visible matter for salvation, namely through the sacred anointing of chrism. In nomine etc. signify the cause conferring the fullness of spiritual strength. Florence, Decree for the Armenians; Roman Catechism 11, 12; St. Thomas 3 p., q. 72, a. 4; L. 168.

Is the form used among the Greeks valid: The seal of the gift of the Holy Spirit? - Resp. In the affirmative with the common opinion of theologians. For the sense is: by this sign, which I confer upon you, the gifts of the Holy Spirit are given, with the verb omitted, according to the custom of the Greeks. But the invocation of the Most Holy Trinity, while in the Latin Church it is had after the anointing, is had in the Greek Church in the preceding prayer. Otherwise one would have to say that the Greeks do not have the sacrament of confirmation, which is very hard. Moreover, this is clear from the Declaration of Benedict XIV in the encyclical letter Ex quo primum to the Bishops of the Greek rite, March 1, 1756. - L. 164, 169.