|
|
by Bishop Samuel Aquila
“Et ego rogabo Patrem, et alium paraclitum dabit vobis, ut
maneat vobiscum in aeternum, Spiritum veritatis . . . ”(Jn 14:15) “I
will ask the Father and he will give you another Paraclete to
be with you always, the Spirit of truth . . .”
I. Introduction
- To the people of God of Eastern North Dakota and to all persons
of good will: Greetings in the Lord Jesus Christ!
In the Gospel of St. John, our Lord promised his disciples
that he would pray to the Father so that he would send them “another
helper,” the “Spirit of truth” who would remain with them forever
(Jn 14:17, cf. Jn 15:26, 16:13). This promise finds expression
in the Acts of the Apostles and in the Letters of the New Testament
wherever a special gesture of the Spirit's gift accompanies
or follows baptism. The grace of baptism begins the journey
of incorporation into the mystery of Christ through the power
of the Holy Spirit. But the disciple of Christ also needs to
be strengthened by the fullness of the Spirit's gifts. This
second outpouring augments the original gift of the Spirit
received in baptism. We can never forget that the principal
outpouring of the Spirit is in baptism, and that confirmation
deepens and strengthens this initial gift.
- Since apostolic times, the sacrament of confirmation has
been seen as the second sacrament of Christian initiation.
Indeed, the Catechism
of the Catholic Church (CCC)
describes confirmation as completing the grace of baptism (CCC
1285 inter
alia). In ancient practice, the Church
celebrated these three sacraments in this unified order—baptism,
confirmation, and First Eucharist. In more recent times, confirmation
has occurred at a later time, after baptism and First Eucharist.
- Over the past few decades, much discussion has occurred among
bishops, clergy, and lay faithful regarding the proper placement
of confirmation in parish practice. In part, this discussion
has been fueled by the great variety in the timing, preparation,
and celebration of confirmation across the United States, as
well as the revision of the Rite
of Christian Initiation of Adults (RCIA),
which calls for the reception of baptism, confirmation, and
First Eucharist in one rite after the age of seven.
- This variety is present also here in the Diocese of Fargo.
Significant pastoral advantage and benefit, however, exist
in having a unified diocesan approach in the preparation and
celebration of this sacrament. For this reason, in recent months,
I have sought the advice of the priests and catechists of the
diocese; most have expressed a desire for a common practice
of confirmation in our local Church.
- Important to the development of a common practice of confirmation
is the understanding of both the history and the theology of
the sacrament. The next two sections will briefly reflect on
these two themes, precedent to the statement of the confirmation
policy for the Diocese of Fargo.
II. Confirmation: Understanding the
Past 1
- Understanding our past often helps us better
understand the needs of the present. From the
apostolic times until around the fifth century,
the Church celebrated the Sacraments of baptism
and confirmation in one continuous rite of initiation,
which culminated in a Christian's admission to
the Eucharist. This practice held for persons
of all ages, including children. The baptismal
washing and anointing by the priest were followed
by an imposition of hands and anointing by the
bishop. Confirmation was seen as a natural extension
of baptism, perfecting what the Holy Spirit had
accomplished in that initial sacrament. Hence,
the celebration was called the double sacrament
of initiation, while still two distinct sacraments
(cf. CCC 1290-1291).
- In the Middle Ages (5th-13th centuries), the
distinction between baptism and confirmation
grew. Due to a growing emphasis on infant baptism
and the territorial enlargement of dioceses,
it became increasingly difficult for the bishop
to be present to administer confirmation in a
unified rite of initiation. As a result, baptism
and First Eucharist were administered together
at infancy, with a later celebration of confirmation
by the bishop in very early childhood. As the
centuries progressed, however, infant Eucharist
in the West ceased, with the effect of further
neglecting confirmation. The dominant idea of
confirmation as an intensification of baptism
was supplemented with the notion of strengthening
the Christian for the battle of life through
the fullness of the gift of the Holy Spirit.
- From the thirteenth until the nineteenth century,
a further change occurred in the celebration
of confirmation. Although infant baptism continued
to be the norm, First Eucharist was delayed until
after the age of discretion. Thus, the ancient
order of the three sacraments was restored but
spread out in time. Confirmation was celebrated
at the age of discretion (seven and above), followed
by First Eucharist between the ages of ten and
fourteen. By the sixteenth century, confirmation
was celebrated between seven and fifteen years
of age, followed by First Eucharist. At the close
of the nineteenth century, the order of confirmation
before First Eucharist received papal approval.
- The contemporary sequence of the sacraments
was determined in part by Pope Pius X, who encouraged
First Eucharist at the age of discretion (seven
and above). This decision had the effect of placing
the reception of First Eucharist before the reception
of confirmation, which would then generally occur
as early as seven and as late as eighteen. This
order (infant baptism, First Eucharist at the
age of discretion, and confirmation any time
between seven and eighteen) is the more common
pastoral practice of today.
- At the same time, various Church documents,
especially the Vatican II document Sacrosanctum
Concilium (SC 71) and the
rituals which followed it (Pope Paul VI, Apostolic
Constitution on the Sacrament of Confirmation), clearly
teach that the purpose of the liturgical reform
of confirmation is to restore the intimate link
Confirmation has with the whole of Christian
initiation. In order for that link to be clearly
established, the proper and desired order of
the sacraments is that of the ancient Church:
baptism, confirmation, and First Eucharist.
III. Confirmation:
Understanding the Theology
- The New Testament
reveals that the
whole life and mission
of Jesus Christ is
lived out in total
communion with the
presence of the Holy
Spirit. The descent
of the Holy Spirit
upon Jesus at his
baptism is the sign
of his anointing
as Messiah. Jesus
promises to send
the Spirit upon the
apostles once he
has completed his
mission, a promise
fulfilled both on
Easter Sunday (Jn
20, 22) and on Pentecost
(Acts 2, 1-4). As
Christ is filled
with the Holy Spirit,
those who are incorporated
into his Body are
also filled with
that same Spirit.
All those who believed
the apostolic preaching
and sought baptism
also received this
outpouring of the
Holy Spirit. The
imposition of hands
by the apostles,
the origin of the
sacrament of confirmation,
became the sacramental
means whereby the
apostles and their
successors transmitted
this great gift of
the Holy Spirit.
Very early on, however,
the anointing with
chrism was added
to this imposition
of hands to better
signify the "sealing" by
the Holy Spirit.
The very name "Christian" evokes
the messianic anointing
in Christ.
- The foundational
sacrament of Christian
initiation is baptism,
which is the door
to the whole of the
sacramental order
and Christian life.
Confirmation deepens
the grace received
in baptism; it completes
and perfects it.
The Eucharist is
the summit of Christian
initiation and the
center of the sacramental
life of the Church.
Confirmation is ordered
to the Eucharist
and prepares the
Christian to receive
and be transformed
by the Body and Blood
of Christ more fully.
- The sacred chrism
which is used for
the anointing in
confirmation is consecrated
by the bishop at
the Chrism Mass.
The liturgy of confirmation
begins with the instruction
of the candidates
and the renewal of
their baptismal promises,
followed by the bishop
extending his hands
over the confirmands
invoking the outpouring
of the Holy Spirit.
By the laying on
of hands, he then
anoints the forehead
(Latin rite) with
the sacred chrism
by the laying on
of hands and saying
the words "Accipe
signaculum doni Spiritus
Sancti" (“Be
sealed with the gift
of the Holy Spirit”).
These words and actions
constitute the essential
element of the rite
of confirmation.
The sign of peace,
a sign of ecclesial
communion, concludes
the rite (cf. CIC
880, RC 22-27, CCC
1298-1301).
- The anointing of
confirmation is rich
in symbolic meaning,
principally signifying
the consecration
of the confirmand
to Christ. By that
anointing, the follower
of Jesus receives
the seal of the Holy
Spirit, an indelible
spiritual mark. The
mark or “character” signifies
one who belongs totally
to Christ and perfects
the common priesthood
of the faithful so
that the confirmed
person can profess
faith in Christ publicly
(CCC 1304-1305).
- The most evident
effect of the sacrament
is the special outpouring
of the Holy Spirit
upon the disciple.
This gift of the
fullness of the Holy
Spirit deepens and
perfects the grace
of baptism in several
ways:
- through a deeper rooting in divine filiation, as an adopted
son or daughter of God.
- through a more firm union with Christ
- through an increase in the gifts of the Holy Spirit
- through a more perfect bond with the Church
- through a special grace to spread and defend the Faith in word
and action as a true witness of Christ (CCC 1302-1303)
With these graces,
the disciple of
Christ is more
fully prepared
to receive his
Body and Blood,
thereby completing
initiation into
the mystery of
Christ and his
Church.
- The perfection
of baptismal grace
found in the sacrament
of confirmation
is not dependent
upon age or knowledge
of the confirmand.
The grace that
is conferred is
a free gift and “does
not need ratification
to become effective” (cf.
CCC 1308). The
common practice
of high school
or middle school
reception of confirmation
could give the
impression that
somehow the sacrament
is merited by virtue
of age or training.
In truth, the sacrament
of confirmation
is an effective
vehicle of grace
at any age as long
as it is validly
conferred. Thus,
those that receive
the sacrament are
able to reap its
benefits from the
moment of reception.
The invisible benefits
of this sacrament
conferred at a
young age could
be of great benefit
to young people
as they grow toward
adolescence and
young adulthood.
- After reflecting
upon the history
and theology of
the sacrament of
confirmation, as
well as upon the
results of our
diocesan discussions,
I have decided,
as your bishop,
to institute a
unified diocesan
policy regarding
the preparation
and celebration
of the sacrament
of confirmation,
which I outline
in the remainder
of this pastoral
letter.
IV.
Policy
- In the Diocese of Fargo, all baptized persons should be appropriately
prepared for and receive the sacrament of confirmation before
the first reception of the Holy Eucharist. This norm is effective
immediately. Of course, a transition period will be necessary
for most of our parishes, especially those with greater numbers
of confirmands. With the assistance of the deans, pastors, directors
of religious education, and the diocesan staff, I will do all
that I can to assist each parish in adopting this policy as smoothly
as possible.
- While
I
ask
that
the
implementation
be
done
as
soon
as
possible,
all
deaneries
should
have
a
plan
in
place
by
the
fall
of
2003.
The
following
timeline
is
to
be
followed:
(a)
Pastors
will
preach
on
the
pastoral
letter
during
the
Sunday
Masses
of
September
8
and
15
of
2002.
(b)
Deans
will
meet
with
the
priests
of
their
deaneries
during
the
Fall
of
2002
through
the
Spring
of
2003
in
order
to
develop
a
plan
for
the
implementation
of
the
policy.
This
plan
should
also
include
a
timeline
for
the
confirmation
of
all
those
who
enter
the
third
grade
and
above
in
the
Fall
of
2003.
The
confirmation
of
these
children
should
take
place
by
the
end
of
2005.
(c)
Beginning in
the
Fall
of
2003,
all
second
graders
in
the
diocese
will
be
prepared
for
the
sacrament
of
reconciliation.
(d)
Beginning in
the
Fall
of
2004,
all
third
graders
will
be
prepared
for
the
reception
of
the
sacrament
of
confirmation
and
First
Eucharist.
The
reception
of
the
sacraments
will
take
place
in
the
Spring
of
2005.
- Many may wonder how the existing religious education programs
will be affected by this change. The Church asks each of us,
no matter what our age or condition, to grow in our faith throughout
our lives. This will entail, therefore, that formal catechesis
be given on an ongoing basis both to adults, as well as to all
those of school age. Parents have the responsibility to ensure
that their children participate in religious education programs
from Kindergarten through twelfth grade, either by attending
our Catholic schools or participating in religious education
programs offered through the local parish. Pastors are to ensure
that a vital program exists in their parish for all levels, kindergarten
through twelfth grade.
- The following sections pertain to persons involved in confirmation
preparation, immediate preparation for the sacrament of confirmation,
the celebration of confirmation and First Eucharist, and finally
will set guidelines for particular situations.
V.
Persons
Involved
in
Confirmation
Preparation
- All baptized Catholics are responsible for the evangelization
and catechetical formation of the entire world. The world needs
the baptized to be witnesses of Jesus Christ both in word and
deed, so that all peoples may be put “not only in touch
but in communion, in intimacy with Jesus Christ” (CT 5,
cf. CCC 900, RCIA, Introduction 9). The life of each one of the
faithful needs to be transformed so that they learn “more
and more within the Church to think like him [Christ], to judge
like him, to act in conformity with his commandments, and to
hope as he invites us to” (CT 20). This transformation into
living images of Christ will enable the faithful to be true witnesses.
In regard to minor children (those who are not yet eighteen),
preparing for the sacrament of confirmation requires a greater
role on the part of the adult faithful.
- Although the child has reached the age of reason and is capable
to be a disciple and witness of Jesus, parents must assist their
child in the life of holiness. The initiation of children into
the sacramental life of the Church is primarily the responsibility
and concern of parents
(CIC 890, RC 3).
- Parents
are the
first teachers
of their
children
in
the
ways
of
faith.
In
baptism,
parents
accept
the
responsibility
of
training
their
children
in
the
practice
of
the
Faith
and
to
make
it "their
constant
care." As
stated
in
the Rite
of
Baptism (n.
120),
parents
are
to
see
that "the
divine
life
which
God
gives
them
[their
children]
is
kept
safe
from
the
poison
of
sin,
to
grow
always
stronger
in
their
hearts."
- Brothers and sisters of the child share in this responsibility
of handing on the Faith. Siblings, especially those who have
been fully initiated, assist the parents by their example. This
family catechesis precedes, accompanies, and enriches all other
catechesis (CT 68).
- The entire family is to deliver the Gospel to each other daily
in word and deed, filled with love and respect: “For this
reason the family home is rightly called the domestic Church,
a community of grace and prayer, a school of human virtues and
of Christian charity” (CCC 1666). The family is nothing
less than a sign and image of the Father, Son, and Holy Spirit,
the Trinity, for our unbelieving world (CCC 2205). Active participation
in the celebration of the Sunday Eucharist, regular reconciliation,
daily family prayer, and Scripture reading enable families to
live the Gospel life of Jesus Christ.
- Every candidate should have a confirmation sponsor. It is desirable
that godparents take on this role to express the increase and
deepening of baptism. In the baptism of infants, godparents represent
both the expanded spiritual family of the one to be baptized
and the role of the Church as mother. As occasion offers, godparents
help the parents so that children will come to profess the Faith
and live up to it (cf. RCIA, General Introduction 8).
- Sponsors
fulfill similar
responsibilities, especially
with the
confirming
of
minor
children.
In
addition,
at
the
time
of
the
rite
of
confirmation,
sponsors
testify
to
the
faith
of
the
candidate
(RCIA,
General
Introduction
9-10).
Parish
priests
are
to
see
that
the
sponsors
are
spiritually
fit
and
meet
the
following
qualifications
(RC
5-6;
cf.
CIC
874,
892-893,
CCC
1311,
RCIA,
General
Introduction
10.2):
|
