The Ceremonies of Confirmation

94. On the rite to be observed. The rite to be observed in confirmation is set forth by the Roman Pontifical; this rite, in matters of greater moment, obliges under grave sin.

1. Confirmation is ordinarily to be conferred in a church; nevertheless, when some cause exists, to be judged by the discretion of the bishop, it can also be conferred outside a church in a becoming place, as if those to be confirmed are the sick or adults who, from a just cause, cannot approach the church.

2. Since confirmation, according to the Pontifical, can be conferred less solemnly on any day, at any hour, and in any place, nothing prevents a bishop, from a reasonable cause, from confirming in any chapel without mitre and crozier, using only rochet and stole; indeed, from a just cause he can do this even privately, using only a stole.¹

3. The so-called "blow" does not seem to be anything other than a sign of charity and peace. For in antiquity the confirming bishop, saying The Lord be with you or The God of the humble be with you, kissed the one to be confirmed. In the course of time, in place of the kiss, for the sake of propriety, there succeeded a light touch, which the scholastics called a "blow."²

4. According to the Pontifical the forehead of the confirmed person must be bound with a band, both lest the chrism flow down, and so that it may be signified that the grace received must be diligently preserved. This band, which formerly was worn for several days, is now for the most part not used.

5. The one to be confirmed, in confirmation, when the bishop says: N., I sign thee with the sign of the cross, can take care that, besides his baptismal name, another name of a Saint be imposed on him.³

¹ Holy Office, 12 Feb. 1851.

² Cf. Dolger, p. 155.

³ Cn. 797.

95. On the sponsors of confirmation.¹ 1. From ancient custom and from the prescription of the canons, in confirmation, just as in baptism, a sponsor is to be used, if one can be had.

2. a. There is to be only one sponsor for each one to be confirmed.

b. A sponsor is to present only one or two; but more only with the permission of the bishop.

It is plainly forbidden that one male sponsor hold all the boys and one female sponsor all the girls, unless an apostolic indult is present.

3. From valid confirmation there arises a spiritual relationship between the confirmed person and the sponsor, and the obligation of having the confirmed person perpetually commended to himself and of caring for his Christian education.²

¹ S. C. R., 20 Sept. 1749, n. 2404.

² Cn. 793-797.

96. On the conditions required for the office of sponsor. 1. In order that someone be validly a sponsor, there is required:

a. That he have the use of reason and the intention of performing this office.

b. That he be confirmed.

Since it can sometimes happen that in mission places no one confirmed is present who may act as sponsor, in this case it is permitted that first some be confirmed without a sponsor, who then themselves can be sponsors of others.¹

c. That he be enrolled in no heretical or schismatic sect, etc., as above n. 78.²

d. That he not be the father, mother, or spouse of the one to be confirmed.

e. That he be designated by the one to be confirmed or by his parents or guardians, or, if these are lacking, by the minister or by the pastor.

f. That he physically touch the one to be confirmed in the very act of confirmation, either personally or through a proxy.

Indeed, in antiquity the custom was that the one to be confirmed placed his right foot upon the right foot of the sponsor; now, however, according to approved custom, the sponsor places his right hand upon the right shoulder of the one to be confirmed.

¹ S. C. de Prop. Fide, 4 May 1774.

² The printed text reads "n. 91," evidently in error; the reference required by the matter is n. 78, on the conditions required for valid sponsorship in baptism.

97. In order that someone be licitly a sponsor, there is required:

a. That he be different from the sponsor of baptism, unless the minister from a reasonable cause permits otherwise, or confirmation is conferred immediately after baptism.

b. That he be of the same sex as the one to be confirmed, unless the minister in a particular case from a reasonable cause permits otherwise.

c. That he have reached the fourteenth year of age, unless for a just cause something else seems good to the minister.

d. That he not be unworthy, as above n. 80.¹

e. That he know the rudiments of faith.

f. That he not be a novice or professed member in any religion, unless necessity urges and the express permission of the Superior, at least local, is had.

g. That he not be constituted in sacred orders, unless the permission of his own ordinary is added.

A priest who by apostolic indult administers the sacrament cannot at the same time act as sponsor.² If the confirming bishop wished to be the sponsor of the one to be confirmed, he would have to do this through a proxy.³

On the recording of confirmation.⁴ 1. The pastor is to enter the names of the minister, of those confirmed, etc., in a special book.

2. If the proper pastor of the confirmed person was not present, the minister, either personally or through another, is to inform him as soon as possible about the confirmation conferred.

¹ The printed text reads "n. 92," evidently in error; the reference required by the matter is n. 80, on the conditions required for licit sponsorship in baptism.

² S. C. de Prop. Fide, 21 Sept. 1843.

³ S. C. R., 14 June 1873.

⁴ Cn. 798-799.

— By canon 789 those to be confirmed, if they are many, are admonished that they be present at the first imposition or extension of hands, and that they not depart before the rite has been completed.

— On Time and Place. 1. Confirmation can be ministered at any time; it is most fitting to administer it in the week of Pentecost.

2. The proper place of administration is a church; yet the minister, for a cause which he has judged just and reasonable, can confer this sacrament in any other decent place (c. 791). And it is lawful for a bishop to administer confirmation also in exempt places of his diocese.

— On Ceremonies. 1. Administration can be solemn or private: solemn, with miter, staff, and cope; private, without miter and cope, or without miter and staff. From a just cause it is lawful to administer the sacrament privately. In public administration, they judge it mortal if all sacred ornaments are omitted; but not if only some one is omitted.

But a delegated presbyter cannot use pontifical vestments unless he has their use from another source, but he must wear at least stole and alb: cf. the Appendix of the Ritual. And he is ordered to read aloud to the people, in the vernacular language, the indult by which he received the faculty. Those who are instructed with this power from common law have nothing to read aloud.

2. "Omission of the prayers which precede confirmation is to be held grave" (Lehmkuhl, II, 138); but omission of the blow is light.

— A sponsor is to be used under grave sin, if he can be had. If he cannot be had, confirmation without a sponsor becomes licit.

That someone be validly a sponsor, it is necessary: "1° that he himself also be confirmed, have attained the use of reason, and have the intention of carrying out that function; 2° that he be ascribed to no heretical or schismatic sect, nor noted by a declaratory or condemnatory sentence with any of the penalties of which in c. 765, n. 2; 3° that he not be father, mother, spouse of the one to be confirmed; 4° that he be designated by the one to be confirmed or his parents or guardians, or, if these are lacking or refuse, by the minister or by the pastor; 5° that in the very act of confirmation he, by himself or through a procurator, physically touch the one to be confirmed" (c. 795).

The penalties of which in c. 765, n. 2, have been indicated in n. 253, where the sponsor of baptism was treated.

Because of the manner in which they are distinguished in the enumeration, the one to be confirmed, the parents, and the guardians are absolutely competent to designate the sponsor, nor is the order among them required for value; while the minister and pastor can merely supply the defect.

4. That someone be assumed licitly as sponsor, it is demanded that he be distinct from the sponsor of baptism, unless confirmation legitimately is done immediately after baptism; and of the same sex as the one to be confirmed. But these are not required under grave sin, so that a reasonable cause, in the judgment of the minister, excuses from observing these conditions.

But besides, the prescriptions that someone be licitly a sponsor of baptism are to be observed.

Before the Code, a general rule forbade the same sponsor from presenting more than two at the same time, unless the bishop judged that more could not be found. And on July 12, 1883, the Sacred Congregation of the Council refused to approve the contrary custom of the diocese of Fiesole, which was almost centenary. The Code establishes the same, but admits the excuse of a just cause. For from the nature of the thing, the office of sponsor cannot be seriously undertaken toward many. Yet from another side, reasons to be approved, even of a general order, can stand in the way lest several be assumed: as if individual sponsors with the confirmed are accustomed to celebrate the festive day in a manner little fitting. Nor, with the very tempered manner attended to by which the necessity of having a sponsor of confirmation is imposed, is the matter judged grave.

The Code also prescribes that only one sponsor be assigned to each one to be confirmed (c. 794, §2).

In places of missions where confirmed persons are lacking, it was responded by the Sacred Congregation that some be confirmed without sponsor and become sponsors of the rest.

— Between sponsor and confirmed there arises, from valid confirmation, spiritual relationship, from which the sponsor must have the confirmed person perpetually commended to himself and, according to his strength, when parents, guardians, and the sponsor of baptism are lacking, must care for his Christian instruction (c. 797). But this relationship induces no impediment of matrimony (c. 1079).

— Prescribed Annotations. 1. Confirmation is to be inscribed in the book of the baptized itself; 2. also in a peculiar book the names of the minister, those confirmed, parents and sponsors, the day and place of confirmation are to be noted by the pastor. The minister must, by himself or through another, make the absent pastor certain as soon as possible; 3. when prejudice is done to no one, conferred confirmation is proved by one witness who is above every exception, or by the oath of the confirmed person himself, unless he was confirmed in infant age.

— I. Confirmation is a sacrament of the New Law by which, through anointing with chrism, under the prescribed form of words, performed by his own hand by a suitable minister on the forehead of the baptized person, the Holy Spirit is given to him for strength.

The essential remote matter is chrism consecrated by a bishop, although in the article of death conditioned conferral with oil alone can be attempted. Recent chrism, that is, of the current year, is to be used under grave sin. The proximate matter is anointing on the forehead performed by the very hand of the competent minister. The true and necessary form in the Latin Church is: "I sign you with the sign of the cross and confirm you with the chrism of salvation in the name of the Father and of the Son and of the Holy Spirit." For the essence the words probably suffice: "I sign you with the chrism of salvation."

II. The ordinary minister of valid confirmation is every and only bishop; the extraordinary minister, from faculty of common law or apostolic indult, can be any priest. All presbyters of the Greek rite have the faculty; in the Latin Church, an abbot or prelate nullius, an Apostolic Vicar and Prefect, while the function lasts and in his own territory, and Cardinals. The Ordinary must, under grave sin, provide at least within any five-year period, insofar as can be done, that this sacrament be ministered to his subjects.

III. The subject of valid confirmation is every and only baptized person not yet confirmed; of licit and fruitful confirmation, an adult in the state of grace, one perpetually insane, and an infant. Nevertheless, unless a just and grave cause advises that it be done otherwise, administration of confirmation in the Latin Church is conveniently deferred to around the seventh year.

IV. The necessity of the sacrament is not of means, but of precept, insofar as negligence of occasion is venial.

V. Confirmation can be ministered at any time and, for a reasonable cause, in any place. Solemn confirmation is done with miter, staff, and cope; private confirmation, without miter and cope or without miter and staff, is lawful from a just cause. In solemn administration, to omit all sacred ornaments would be grave. A presbyter, if he lacks use of Pontificals, uses at least stole and alb. The prayers before confirmation are to be recited under grave sin.

A sponsor is to be used under grave sin, if he can be had. For value, he must be confirmed and fulfill the conditions of a sponsor of baptism. For liceity, let him be distinct from the sponsors of baptism, unless confirmation immediately follows baptism.

VI. From confirmation there arises between sponsor and confirmed a spiritual relationship, which nevertheless, contrary to relationship arisen from baptism, induces no impediment of matrimony.

VII. Confirmation is to be annotated by the pastor in the book of the baptized and in a peculiar book.

After the optative salutation ("May the Holy Spirit come upon you," etc.) and the introductory formulas ("Our help," etc.), the bishop, extending his hands over them, recites the prayer: "Almighty eternal God," etc., in which, having recalled the benefit of baptism received, he calls down upon them the sevenfold Holy Spirit; with the seven gifts of the Holy Spirit enumerated, he finishes the prayer with a blessing and a longer conclusion. Then, wearing the miter and, according as, with attention to the number of those to be confirmed, it is more expedient, either sitting upon the faldstool or standing, he proceeds to the anointings. He addresses the individual candidates by their own name, anoints them on the forehead with his thumb in the form of a cross, saying, "I sign you with the sign of the cross," etc. Finally, he gives a light blow to the cheek of the confirmed person, saying, "Peace be with you." With the antiphon "Confirm this, O God" sung, and with the prayer of the bishop over those confirmed and the solemn blessing of the bishop, the ceremony is ended.

1. Preliminary observation. Through the first three centuries there was the usage of joining the ceremonies of baptism with the ceremonies of confirmation, so that it could be doubted whether the anointing which follows essential baptism first pertained to baptism or to confirmation. The separation of ceremonies became more general after, in places remote from the episcopal city, a priest or deacon ministered baptism, but the bishop, in the visitation of the diocese, ministered confirmation.

2. Now let us observe a few things concerning the three principal rites.

A. Imposition of hands. Contrary to what is done in most Eastern liturgies, in the Latin Church there has been preserved, distinct from anointing, the imposition of hands, which alone is mentioned in Scripture, and which, as some think, for a long time alone was used in Gaul, Spain, and northern Italy.

In the Eastern Church no other imposition of the hand is had except the one which is joined with anointing and which even now in the Latin Church is held as the sole essential one.

In the distinct imposition of hands, the minister prays as the Apostles did (Acts VIII, 15-17). From very ancient memory, the formula contains two parts: thanksgiving for baptism received, or at least commemoration of baptism, and a prayer that the Holy Spirit be sent. Similar formulas are found in the Eastern rites themselves.

B. Anointing. Sacred Scripture is silent concerning anointing, where it speaks about baptism or confirmation. Yet certain words of Sacred Scripture, for example those by which St. John (1 John 2, 20.27) commemorates the anointing which the faithful received from the Holy One, from God; or those by which St. Paul (2 Cor. 1, 22) presents himself with the faithful as confirmed in Christ and anointed: "But he who confirms us with you in Christ and who has anointed us is God: who has also sealed us and given the pledge of the Spirit in our hearts," either show an anointing then made, or contributed to inducing it. It is certain that it existed in the second century. In the first part of the third century, Origen expressly mentions the anointing of Chrism (Hom. 6, c. 5, P.G. 12, 472. Cf. cc. 580). Yet not in all monuments of that age is the grace of the Holy Spirit joined so closely with baptismal anointing. In the most celebrated place of the letter to Decentius, c. III, Innocent I (401-407) teaches us that anointing is joined with the very consignation (impression of the sign of the cross), which seems to have been introduced in the fourth century. Behold the words of the Pontiff: "To presbyters, whether apart from a bishop or in the presence of a bishop, when they baptize, it is licit to anoint the baptized with chrism, but with that which has been consecrated by a bishop; yet not to sign the forehead with the same oil, which is due to bishops alone, when they hand down the Paraclete Spirit" (P.L. XX, 555). Hence the twofold anointing which is still used in the Latin Church: one at the end of baptism, the other in confirmation.

From the fourth or fifth century, the Eastern Churches preserved only one anointing, which certainly pertains to confirmation and obtains the principal place, so that among the Syrians the whole body is anointed.

C. The usage of consignation also could have flowed from Sacred Scripture, 2 Cor. 1, 22 (l.c.) and Eph. IV, 30: "And do not grieve the Holy Spirit of God, in whom you have been sealed unto the day of redemption." Already in the third century it seems to have had joined to it the formula: "In the name of the Father," etc.

Concerning the origin of the light blow, much has been disputed. In ancient documents, only the kiss of peace is mentioned.

The form of the sacrament in almost all Eastern liturgies is declarative. Thus in the Byzantine rite: sphragis doreas tou hagiou Pneumatos - "seal of the gift of the Holy Spirit" - which form is already demonstrated in the fourth century. A similar one occurs in the Gelasian Sacramentary, p. 86 of the cited edition: "The sign of Christ unto eternal life. Amen." The present form appears from the tenth century.

From Acts VIII, 14 and 17, and XIX, 1-7, we receive these things. Peter and John are sent to the Samaritans already baptized expressly so that they may confer the Holy Spirit upon them; Paul, at Ephesus, orders twelve persons, who had received only the baptism of John, first to be baptized, and then he himself imposes hands upon the same. Therefore, although the name of confirmation is not yet used, nevertheless a sacrament distinct from baptism, and the Holy Spirit conferred by imposition of hands, are well discerned.

In the Acts of the Apostles there occurs the generic name of imposition of hands; or even the effect of the imposition is mentioned (Acts VIII, 17-19 and XIX, 6, and II, 38 with X, 45. Cf. Hebr. VI, 4). In the first three centuries the completed mystery of initiation through baptism and confirmation is designated by certain words, such as he teleiosis, perfection. From the fourth century these words become proper to those confirmed. Among the Greeks, only the word sphragis has been preserved. Among the Latins, from the third century the word signaculum seems reserved to confirmation, without excluding the use of the word Consignation. Finally the definitive appellation of the West, Confirmation, is already used here and there in Gaul from the fifth century. Let canon 2 of the Council of Orange (441) be an example: if "in baptism, because of any necessity whatsoever, he was not chrismated, in confirmation the priest (i.e., the bishop) will be reminded" (Hefele-Leclercq, Hist. des Conc. II, p. 432).

Time, place, number. Through several centuries, confirmation immediately followed baptism. Only from the thirteenth century did the custom become strong of deferring this sacrament to the age of reason; this has been approved by the Roman Catechism and the Code.

The place was not the baptistery, but a special building (Consignatorium) or the church, or chapels joined to the baptistery.

Number. Already St. Cyril (Procatechesis, P.L. 33, 365.366) desires for the enlightened that they receive "the indelible seal of the Holy Spirit." And if, in the first centuries, hands were imposed upon converted heretics so that they might receive the Holy Spirit, that ceremony, in which nothing but imposition of the hand is ever mentioned, the rite of anointing and consignation being omitted, cannot be confused with confirmation.

E. de M., S.I.

S. Th. III, q. 72, a. 10 and 12.

193. The accidental ceremonies to be used by the bishop in the conferral of Confirmation are indicated in the Roman Pontifical; per se they oblige under grave obligation, although certain things of lesser moment are prescribed under light obligation only (n. 106). The following are to be noted:

1. The imposition and extension of hands at the beginning over all who are to be confirmed; although it is a mere ceremony not required for validity, nevertheless all are bound to be present for it (can. 789).

2. The slap given on the cheek, so that the confirmed person may remember that, as a strong athlete, he ought to be ready to bear all adversities for the name of Christ, as they now explain symbolically;¹ yet anciently it seems to have been the kiss of peace, to which, in the course of time, by reason of decency with respect to women, a light touch succeeded.² Otherwise it is judged a ceremony of lesser moment which obliges only under light obligation.

¹ Roman Catechism, part 2, c. 3, n. 26.

² Dölger, o.c., p. 155.

3. The common blessing which is given at the end, and at which all ought to be present (can. 789).

4. The ceremony of the candle is not prescribed in the Pontifical but introduced by use alone.

5. The bandage or linen ribbon with which the forehead of the confirmed person is to be bound no longer obliges by custom, provided the anointed part is diligently wiped, lest the chrism flow down.

6. The fast which is commanded to those to be confirmed in the Pontifical is only of counsel; whence the custom has prevailed that the sacrament is administered to those not fasting, indeed after lunch.

7. Another name, besides the baptismal name, can be imposed by the bishop; it need not be (S.C.R., September 20, 1749).

8. The sacred vestments are prescribed to be put on by the bishop; nevertheless, from any just cause he can administer without miter and staff, with rochet and stole used, indeed privately even with the stole alone (Holy Office, February 12, 1851; can. 783, § 2).

The manner in which a simple priest by delegation of the Holy See must minister is indicated in the Instruction of the S.C.P.F., May 4, 1774 (Holy Office, July 1888), placed in the appendix to the Roman Ritual, and in the recent Instruction of the Sacred Congregation of the Sacraments, May 20, 1934: he cannot assume pontifical insignia, but should use surplice and stole, or also a cope; and he is bound to read out and explain his delegation to the people.

194. Time and place of Confirmation. - 1. Confirmation can be conferred at any time, but it is especially becoming for it to be administered in the week of Pentecost (can. 790). Formerly it was conferred especially, like Baptism, on the vigils of Easter and Pentecost.

2. The proper place for administering Confirmation is a church; nevertheless, from a cause which the minister judges just and reasonable, this sacrament can be conferred in any other decent place (can. 791). To minister in an indecent place, unless for a grave cause, would be a grave sin.

3. A bishop has the right of administering Confirmation within the boundaries of his diocese also in exempt places (can. 792).

195. A sponsor, according to the most ancient custom of the Church, is to be employed in Confirmation as in Baptism, if he can be had (can. 793). This obligation of itself is grave (Holy Office, September 5, 1877).

St. Thomas gives the reason, a. 10: "This sacrament is given to man for the strength of spiritual combat. But just as one newly born needs an instructor in those things which pertain to the conservation of life..., so those who are assumed for combat need teachers by whom they may be instructed concerning those things which pertain to the manner of combat.... And on account of this also he who receives this sacrament is held by another, as though to be instructed by another in spiritual combat. - Likewise also because through this sacrament the perfection of spiritual age is conferred on man..., and therefore he who approaches this sacrament is sustained, as though still spiritually weak and a child."

Let there be only one male sponsor, or one female sponsor, for each one to be confirmed (can. 794, § 2); nor are one male and one female permitted as in Baptism. But a sponsor should present only one or two to be confirmed, unless something else seems fitting for a just cause (can. 794, § 1). Whence, if a just cause is present, the minister can permit that there be only one male sponsor for all males, and one female sponsor for all females (S.C.C., June 14 and July 12, 1823), as is accustomed to happen in many places.

That someone validly be a sponsor, conditions similar to those for sponsors of Baptism are required, namely, from can. 795:

1. That he himself also be confirmed, have attained the use of reason, and have the intention of carrying out this office;

2. That he be enrolled in no heretical or schismatic sect, nor be excommunicated by condemnatory or declaratory sentence, or infamous with infamy of law, or excluded from legitimate acts, nor be a cleric deposed or degraded;

3. That he not be the father, mother, or spouse of the one to be confirmed;

4. That he be designated by the one to be confirmed or by his parents or tutors, or, if these are lacking or refuse, by the minister or by the pastor;

5. That he physically touch the one to be confirmed in the very act of Confirmation, by himself or through a proxy. For this it suffices that he place his right hand upon the right shoulder of the one to be confirmed.

The conditions oblige under grave obligation.

That someone be licitly admitted to the office of sponsor, it is necessary from can. 796:

1. That he be someone other than the sponsor of Baptism, unless a reasonable cause, in the judgment of the minister, persuades otherwise, or Confirmation is legitimately conferred immediately after Baptism;

2. That he be of the same sex as the one to be confirmed, unless something else seems fitting to the minister in particular cases from a reasonable cause;

3. That all things be present which are required for the sponsor of Baptism (n. 171, 4).

The effect of the office of sponsor is such that, as from Baptism, so also from valid Confirmation, there arises between the confirmed person and the sponsor a spiritual relationship, from which the sponsor is held by the obligation of having the confirmed person perpetually commended to himself and of caring for his Christian education (can. 797), namely if the confirmed person is in need and another is lacking; nevertheless there does not arise an impediment diriment of matrimony.

196. Observations. - 1. Let the pastor inscribe in a special book the names of the minister, of those confirmed, of the parents and sponsors, and the day and place of Confirmation; and let him write in the book of the baptized a notation of Confirmation conferred (can. 798 and 470, § 2).

2. If the proper pastor of the confirmed person was not present, concerning the Confirmation conferred the minister either by himself or through another should as soon as possible make the same pastor certain (can. 799); this burden also lies upon Cardinals themselves (can. 239, § 1 - n. 23).

3. To prove conferred Confirmation, provided prejudice is done to no one, one witness beyond every exception is enough, or the oath of the confirmed person himself, unless he was confirmed in infancy (can. 800).