II. On the Minister and Subject of Confirmation

Who is the minister of confirmation? - Only the bishop is the ordinary minister of this sacrament. Thus Innocent III declared, and Trent sess. 7, c. 3. - A simple priest can confirm as extraordinary minister from special delegation of the Supreme Pontiff, or from his commission conferring fullness of power. This is clear from the practice of the Church. Greek or Oriental presbyters, from most ancient custom, confirm in baptism itself; and they validly confirm also outside baptism. Yet those places are excepted from which the Holy See has taken away this faculty, which consequently is not in Italy and the adjacent Islands, in Bulgaria, in Cyprus, and among the Maronites of Lebanon. Cf. Benedict XIV, Const. Etsi pastoralis, May 27, 1742. Likewise confirmations of this kind are held valid, although done by schismatics, for from those as if tolerated jurisdiction was not taken away. Benedict XIV, Const. Eo quamvis tempore, May 4, 1745; Const. Anno vertente, June 18, 1759; A. S. S. v. 25, p. 439. But the priest must use chrism blessed by the bishop. This is clear from the Decree of Eugene IV, where it is said that the matter of confirmation is chrism blessed by the bishop. - Roman Pontifical, de Confirm.; St. Thomas Suppl. q. 38, a. 1; Quodl. 11, a. 7; 3 p., q. 72, a. 11; Benedict XIV, de Syn. l. 7, c. 7, 8, 9; Lugo Resp. Mor. l. 1, d. 6, 7; L. 170; E. M.

From the Constitution of Pius X Ea semper, XVIII Kal. Jul. 1907, concerning the Ruthenian Rite in the United States of North America, art. 14: "It is altogether forbidden to Ruthenian priests dwelling in America to sign the baptized with sacred chrism; and if they shall do otherwise, let them know that they have acted invalidly." But in the Decree of the Sacred Congregation for the Propagation of the Faith, Aug. 18, 1913, concerning the Ruthenian Rite in the Canadian Region, the aforesaid article is omitted. And it is also omitted in another Decree of the Sacred Congregation for the Propagation of the Faith, Aug. 17, 1914 [text/OCR reads: 1904], concerning the Greco-Ruthenian Rite in the United States of North America.

Can the Pope delegate even to a simple priest the power of confecting chrism? - It is controverted. Not a few affirm; but several others deny. The same controversy exists for the oil of extreme unction. But it is clear that the oil of extreme unction is validly blessed by Greek presbyters. Cf. Benedict XIV, de Syn. l. 8, c. 1, n. 4. The blessing of a priest in each sacrament, without delegation of the Pope, is invalid. - L. 163, 709; E. M.

Can a bishop confirm faithful persons who are not his subjects? - As regards validity, he can confirm all, as follows from the power of order. - As regards liceity, he cannot confirm except those who are found in his diocese; and he would sin gravely by confirming even his own subjects in another diocese while exercising pontificals there, because then confirmation is judged an exercise of jurisdiction of the external forum, which cannot be performed without permission of the Ordinary of the place. But he can confirm strangers in his own diocese, which has been introduced by custom and by the tacit consent of bishops. - Holy Office, Apr. 19, 1899; L. 173.

An Abbot nullius, having the privilege of confirming the faithful, cannot confirm subjects of another in another diocese, even with the consent of the bishops.

When is a bishop bound to confirm? - He is bound to confirm those asking, whenever he conveniently can, if he cannot defer it to another near time. - He is also bound sometimes to provide opportunity to his subjects of receiving this sacrament. Hence he would sin gravely if he abstained for a long time from conferring confirmation, e.g., for eight or ten years, and did not go around the diocese, at least through the principal places, unless he were excused by moral impossibility. - "But if a just cause is present, he does not sin who defers for three or more years." L. 175. - La Croix 388.

Does a bishop sin gravely by omitting to confirm a dying person asking for the sacrament? - Since this sacrament is not necessary for salvation, not to go to the dying in order to confirm them, because it is not without inconvenience, is light; and where this custom prevails, not even light. - L. 175; La Croix 390; Benedict XIV, de Syn. l. 7, c. 10, n. 8; l. 13, c. 19, n. 5.

Who is the subject of confirmation? - It is every and only baptized man not yet confirmed, although lacking the use of reason. For confirmation perfects the spiritual life which is received in baptism, and it was instituted for all, as baptism was. - Yet from the practice generally prevailing in the Church, children who have not yet attained the use of reason are not to be confirmed, unless the legitimate custom of places brings this about, as for example prevails among the Greeks and in Spain. Benedict XIV, Const. Eo quamvis § 6. - "It is certain among all that infants are licitly confirmed if just causes accede, namely danger of death, absence of the bishop, etc." L. 178.

"If the twelfth year does not seem to have to be awaited, certainly it is most fitting to defer this sacrament until the seventh." Roman Catechism 18. Nor must it be awaited that children be confirmed only after first Communion. Leo XIII, Brief, June 22, 1897. - "Even to those about to die this sacrament is to be given... Even confirmed children who die obtain greater glory, just as here also they obtain greater grace." St. Thomas 3 p., q. 72, a. 8 ad 4. - Speaking about the insane, Benedict XIV says that confirmation must altogether be ministered to them. L. 178. Even the perpetually insane are licitly confirmed. L. 180. - Roman Pontifical, de Confirm.; Benedict XIV, de Syn. l. 7, c. 10, n. 5, 8; St. Thomas 3 p., q. 72, a. 8; E. M.

What is the necessity and obligation of receiving confirmation, and of what kind is it? - "It is not necessary for salvation by necessity of means, nor of itself by necessity of precept. This is common with St. Thomas and others against Scotus and Sylvester. The reason is both because the Church does not urge its reception by any penalties, and because neither from Scripture, nor Tradition, nor the end or institution of the sacrament is such a precept gathered.

And the canons which are brought forward to the contrary are sufficiently explained of necessity for better being." Busembaum 181. - "The precept which is had in Trent sess. 23, c. 4 de R. does not bind all, since it is hypothetical; but only those to be ordained, or to be initiated with first tonsure. Henriquez, Valentia, Suarez, and Navarrus teach against Tanner that its omission is not mortal; and Navarrus adds that not even a bishop sins mortally by ordaining one not confirmed, or if he himself, not confirmed, ordains." Busembaum 183.

According to St. Liguori there is an obligation under grave obligation from divine precept, at least in the course of life and when a suitable occasion is given; and he proves this from the Declaration of Benedict XIV, Const. Etsi pastoralis, concerning the rites and dogmas of the Greeks, where he says, § 3, n. 4: "They are to be warned by the Ordinaries of places that they are held by the guilt of grave sin if, when they can approach confirmation, they refuse and neglect it." These words of Benedict XIV do not seem to conclude for all; because the Pontiff speaks only of those invalidly confirmed by Greek presbyters, who therefore refused to approach confirmation again because they held the first as valid. Whence there was here a particular reason of obliging them to receive the sacrament of confirmation, namely so that they would thus retract the error. And this is confirmed from Benedict XIV himself, de Syn. l. 7, c. 10, n. 9, which work was published after that Constitution, c. 9, n. 4. Wherefore the law is doubtful. Yet the opinion of St. Alphonsus is handed down in the Instruction issued by authority of S. C. de P. F., May 4, 1774, and inserted into the Roman Ritual. But the common opinion of St. Thomas is handed down, on the contrary, in the Instruction of the Holy Office, June 20, 1866, for the Apostolic Vicar to the Gallas. - St. Thomas 3 p., q. 72, a. 8; Suppl. q. 29, a. 3 ad 3; E. M.

What is to be done in doubt whether someone has been confirmed? - He can be confirmed again conditionally, cf. 345, 346. But he is not bound to this if he truly probably believes that he has already received the sacrament. - L. H. A. 48.

What dispositions are required in those to be confirmed? - 1. The baptismal character for the validity of the sacrament, and in an adult the intention of receiving the sacrament of confirmation for the strength of his soul. Cf. 381; Holy Office, Apr. 10, 1861; Collection of S. C. de P. F. n. 1213. 2. The state of grace, because confirmation is a sacrament of the living. Wherefore he who is conscious of mortal sin must have recourse to the sacrament of penance, unless he is perfectly contrite. The general custom is that no one be confirmed unless he presents a certificate signed with the autograph of the pastor. 3. That the one to be confirmed be imbued with the rudiments of Christian doctrine, especially those which are of necessity of means, and which regard the sacraments of penance and confirmation. - Roman Pontifical, de Confirm.; E. M.

Must the one to be confirmed be fasting? - Resp. In the negative, considering present-day custom. For the canonical laws which prescribed fasting for receiving confirmation have fallen into desuetude. For this reason also the use has prevailed of conferring that sacrament in the evening time. - Roman Pontifical, de Confirm.; L. 184; St. Thomas 3 p., q. 72, a. 6, 7.

What about the various prescriptions concerning the administration of confirmation? - The rite to be observed by a bishop is had in the Roman Pontifical; but the manner to be observed by a simple priest administering this sacrament is had in the Instruction of S. C. de P. F., May 4, 1774. - "Confirmation can be conferred on any day whatever," L. 184, "and at any time whatever," L. 174. "But probably it can be ministered without grave sin in some decent place, even outside the Church," L. 174, 184, even in churches of regulars. Benedict XIV, Const. Confirmandis § 6. "The bishop must be clothed with amice over the rochet, or with surplice if he is a Religious, and with stole, white cope, miter, and staff... They more truly say that to omit all the aforesaid instruments is mortal..., otherwise if only some one is omitted... It must be noted as regards the staff, that it suffices that the staff remain publicly exposed, or be held by a cleric... Likewise the Sacred Congregation declared that it suffices that the bishop confirm without miter, with only the stole used... It must be noted that the omission of the slap, scandal being excluded, is never mortal..., they deny that omission of the candle can ever be mortal." L. 134; Roman Pontifical.

Moreover, outside the case of necessity, under grave obligation a sponsor is required, and of the same sex, Roman Pontifical, de Confirm.; Instruction of S. C. de Pr. F., May 4, 1774; and only one, designated by the parents or by the bishop in their defect, who, as regards validity, must have been confirmed; besides, he must be different from the baptismal sponsor, at least outside necessity. The sponsor contracts spiritual kinship with the confirmed person and his parents, provided however that he touches him. He also contracts the obligation of instructing the confirmed person as regards those things which pertain to faith and morals, if the confirmed person has not been instructed and another is lacking. Trent sess. 24, c. 2 de R. M. - But a religious cannot be sponsor unless the one to be confirmed is likewise a religious. Cf. 441 ff. - As regards the manner of receiving in confirmation, it is prescribed in the Roman Pontifical that the one to be confirmed place his foot upon the right foot of the sponsor; but today received custom has that it suffices that the sponsor place the right hand upon the right shoulder of the one to be confirmed. S. R. C., Sept. 20, 1749, ad 6, n. 2404; L. 187.

The forehead of the confirmed person is to be bound with a linen band, marked with a cross, and thus to remain until the chrism dries or is wiped away. But today by desuetude this ceremony is no longer in use in our parts, since immediately after the anointing the forehead of the confirmed person is wiped. L. 188. - "The common blessing, which is given by the bishop to those confirmed at the end, is not necessary for the sacrament, but is a simple ceremony, as the doctors commonly say. Hence Tamburini probably says that the admonition which is made, that those confirmed not depart before the aforesaid blessing, does not seem to oblige." L. ib. - Roman Pontifical, de Confirm.; L. 185-188; H. A. 50-52; St. Thomas 3 p., q. 72, a. 10, 12; E. M.

The names of those confirmed and of the sponsors are to be recorded in the parish books.