CONFIRMATION AND THE PASCHAL MYSTERY

CONFIRMATION AND THE PASCHAL MYSTERY

            Pope St. Paul VI spoke of the Sacrament of Confirmation as perpetuating the grace of Pentecost in the Church.  The Holy Spirit is “the Lord, the giver of life,” as we say in the Nicene Creed.  His presence at the beginning of creation is noted in the second verse of the first chapter of Genesis: “and the Spirit of God was moving over the face of the waters.”  He is what the tradition calls the Creator Spiritus, united with the Father and the Son in creating the material world and giving spirit to man, symbolized when God “breathed into his nostrils the breath of life” (Gen 2:7).  The Spirit of God is prominent in the preaching of the prophets and in the wisdom literature of the Old Testament.  He is made more explicitly known in the New Testament, beginning with the baptism of Christ, when he comes upon him in the form of a dove.    

            The Holy Spirit is the Lord and giver not only of natural life, but also of supernatural life, especially by means of the sacraments.  The importance of his coming is emphasized by Christ in his last Supper discourse: “I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you” (Jn 16:7).  The promise is fulfilled when Jesus breathes on the apostles in his first post-Resurrection reunion with them and says, “Receive the Holy Spirit.  If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (Jn 20:22-23).  The Spirit is given as the fruit of the Paschal Mystery.  The apostles are the first to receive the graces of Baptism, Confirmation, and Holy Orders.  The Holy Spirit is publicly manifested fifty days later on the feast of Pentecost, when he descends among them like a rushing wind, tongues of fire come to rest on them, and they proclaim the wonders of God in foreign languages (cf. Acts 2:4).

            The people who hear Peter preach on Pentecost ask him how they should respond.  He answers, “Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38).  The Church understands Confirmation as the sacrament that completes Baptism.  Initially, the two sacraments were celebrated in the same ceremony, as they still are in the Eastern Catholic and Orthodox Churches.  The temporal separation of Baptism and Confirmation in the Western (i.e., Roman Catholic or Latin Rite) Church was a consequence of exceptional growth.  Many Christian communities were established in rural places and far-flung regions, and more and more babies were being baptized, so that it became impossible for a bishop to be present for every baptismal ceremony.  Since Baptism is necessary for salvation it could not be delayed. To preserve its connection to the bishop, and consequently its visible apostolicity, Confirmation was delayed until a bishop was able to visit.  This connection is preserved in the Eastern churches by the use of Myron for the anointing of the candidates.  Myron is their name for what the Western Church refers to as Chrism, olive oil mixed with incense that has been blessed by a bishop. 

            Latin Rite priests are required to confirm in the same liturgy those who are baptized as adults.  However, they may validly confirm already baptized Catholics only by the delegation of their bishop.  Eastern Rite priests must celebrate Baptism and Confirmation in the same ceremony regardless of the age of the candidate.  This diversity is enriching.  According to the Catechism, “The practice of the Eastern Churches gives greater emphasis to the unity of Christian initiation.  That of the Latin Church more clearly expresses the communion of the new Christian with the bishop as guarantor and servant of the unity, catholicity, and apostolicity of his Church, and hence the connection with the apostolic origins of Christ’s Church” (#1293).   The Latin Church visibly demonstrates the apostolic dimension of the sacraments for non-baptized adults, or adults baptized in a separate Christian communion, by having them participate in the Rite of Election and Call to Continuing Conversion, which is presided by the bishop of a diocese usually at the beginning of Lent.  In this rite he welcomes their candidacy for full initiation in the Catholic Church and prays for the reception of the graces won for them by the Paschal Mystery of Christ.