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Confirmation

(Redirected fromConfirmation name)
For other uses, seeConfirmation (disambiguation).

In Christian denominations that practiceinfant baptism,confirmationis seen as the sealing of thecovenantcreated in baptism. Those being confirmed are known asconfirmands.For adults, it is anaffirmationofbelief.[1]The ceremony typically involveslaying on of hands.

Astained glassrepresentation of a Lutheran confirmation. Anelderlays hands on the confirmand.

Catholicismviews confirmation as asacrament.The sacrament is calledchrismationinEastern Christianity.In the East it takes place immediately afterbaptism;in theWest,when a child reaches theage of reasonor early adolescence, or in the case of adult baptism immediately afterwards in the same ceremony. Among those Christians who practise teenage confirmation, the practice may be perceived, secondarily, as acoming of agerite.[2][3]

In manyProtestantdenominations, such as theAnglican,Lutheran,MethodistandReformedtraditions, confirmation is aritethat often includes aprofession of faithby an already baptized person. Confirmation is required by Lutherans, Anglicans and other traditional Protestant denominations for full membership in the respective church.[4][5][6]In Catholic theology, by contrast, it is the sacrament of baptism that confers membership, while "reception of the sacrament of Confirmation is necessary for the completion of baptismalgrace".[7]The Catholic and Methodist denominations teach that in confirmation, the Holy Spirit strengthens a baptized individual for their faith journey.[8][9]

Confirmation is not practised inBaptist,Anabaptistand other groups that teachbeliever's baptism.Thus, the sacrament or rite of confirmation is administered to those being received from those aforementioned groups, in addition to those converts from non-Christian religions.

The Church of Jesus Christ of Latter-day Saints(LDS Church) does not practise infant baptism, but individuals can be baptized after they reach 8 years old (theage of accountability).Confirmation in the LDS Churchoccurs shortly following baptism, which is not considered complete or fully efficacious until confirmation is received.[10]

There is an analogous ceremony also called confirmation inReform Judaism.[citation needed]Varioussecularorganizations also offersecular coming-of-age ceremoniesas an alternative to Christian confirmation, whileUnitarian Universalistshave a similarComing of Age ceremony.

Scriptural foundation

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The roots of confirmation are found in the Church of theNew Testament.In theGospel of Johnchapter 14, Christ speaks of the coming of the Holy Spirit on the Apostles (John 14:15–26).[11]Later, after hisResurrection,Jesus breathed upon them and they received the Holy Spirit (John 20:22),[12]a process completed on the day ofPentecost(Acts 2:1–4).[13]In Christianity, this Pentecostal outpouring of the Spirit was held as the sign ofthe messianic ageforetold by the prophets (cf. Ezekiel 36:25–27;[14]Joel 3:1–2).[15]Its arrival was proclaimed by theApostle Peter.Filled with the Holy Spirit, the apostles began to proclaim "the mighty works of God" (Acts 2:11; Cf. 2:17–18).[16]After this point, theNew Testamentrecords the apostles bestowing the Holy Spirit upon others through the laying on of hands.

Three texts make it certain that a laying on of hands for the imparting of the Spirit – performed after thewater-bathand as a complement to this bath – existed already in the earliest apostolic times. These texts are Acts 8:4–20[17]and 19:1–7,[18]and Hebrews 6:1–6.[19]

In theActs of the Apostles8:14–17, different ministers are named for the two actions. It is notdeacon Philip,the baptiser, but only theapostleswho were able to impart thepneumathrough the laying on of hands:

Now when theapostlesin Jerusalem heard thatSamariahad accepted the word of God, they sent themPeterandJohn,who went down and prayed for them, that they might receive the holy Spirit, for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus. Then they laid hands on them and they received the holy Spirit.

— Acts 8:14–17

Further on in the text, connection between the gift of the Holy Spirit and the gesture of laying on of hands appears even more clearly. Acts 8:18–19 introduces the request ofSimon the Magicianin the following way: "When Simon saw that the Spirit was given through the laying on of the apostles' hands". In Acts 19, baptism of the disciples is mentioned in quite general terms, without the minister being identified. Referring to 1 Corinthians 1:17,[20]it can be presumed that Paul left the action of baptising to others. However, Acts 19:6[21]then expressly states that it was Apostle Paul who laid his hands upon the newly baptised.[a]Hebrews 6:1–6 distinguishes "the teaching about baptisms" from the teaching about "the laying on of hands". The difference may be understood in the light of the two passages in Acts 8 and 19.[24]

Christian denominational views

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Catholic Church

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Main article:Confirmation in the Catholic Church
German wood cut depicting confirmation service (1679)

In the teaching of the Catholic Church, confirmation, known also aschrismation,[25]is one of the sevensacramentsinstituted by Christ for the conferral of sanctifying grace and the strengthening of the union between the individual and God.

TheCatechism of the Catholic Churchin paragraphs 1302–1303, states:

It is evident from its celebration that the effect of the sacrament of Confirmation is the special outpouring of the Holy Spirit as once granted to theapostleson the day ofPentecost.

From this fact, Confirmation brings an increase and deepening of baptismal grace:

  • it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!" (Romans 8:15);
  • it unites us more firmly to Christ;
  • it increases the gifts of the Holy Spirit in us;
  • it renders our bond with the Church more perfect;
  • it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross:

Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God's presence. Guard what you have received. God the Father has marked you with his sign; Christ the Lord has confirmed you and has placed his pledge, the Spirit, in your hearts.

— Catechism of the Catholic Church, paragraphs 1302–1303[26]

In the Roman Catholic Church, the sacrament is customarily conferred only on persons old enough to understand it, and the ordinary minister of confirmation is abishop."If necessity so requires", the diocesan bishop may grant specifiedprieststhe faculty to administer the sacrament, although normally he is to administer it himself or ensure that it is conferred by another bishop.[27]In addition, the law itself confers the same faculty on the following:

[W]ithin the confines of their jurisdiction, those who in law are equivalent to a diocesan Bishop (for example, avicar apostolic);

in respect of the person to be confirmed, the priest who by virtue of his office or by mandate of the diocesan Bishop baptises an adult or admits a baptised adult into full communion with the Catholic Church;

in respect of those in danger of death, the parish priest or indeed any priest.[27]

"According to the ancient practice maintained in the Roman liturgy, an adult is not to be baptized unless he receives Confirmation immediately afterward, provided no serious obstacles exist."[28]Administration of the two sacraments, one immediately after the other, to adults is normally done by the bishop of the diocese (generally at theEaster Vigil) since "the baptism of adults, at least of those who have completed their fourteenth year, is to be referred to the Bishop, so that he himself may confer it if he judges this appropriate"[29]However, if the bishop does not confer the baptism, then it devolves on the priest whose office it then is to confer both sacraments, since, "in addition to the bishop, the law gives the faculty to confirm to the following,... priests who, in virtue of an office which they lawfully hold, baptize an adult or a child old enough for catechesis or receive a validly baptized adult into full communion with the Church. "[30]

InEastern Catholic Churches,the usual minister of this sacrament is the parish priest, using olive oil consecrated by a bishop (i.e.chrism) and administering the sacrament immediately after baptism. This corresponds exactly to the practice of the early Church, when at first those receiving baptism were mainly adults, and of the non-Latin Catholic Eastern Churches.

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.[25]

Rite of confirmation in the West

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The main reason why the West separated the sacrament of confirmation from that of baptism was to re-establish direct contact between the person being initiated with the bishops. In the Early Church, the bishop administered all three sacraments of initiation (baptism, confirmation and Eucharist), assisted by the priests and deacons and, where they existed, by deaconesses for women's baptism. The post-baptismal chrismation in particular was reserved to the bishop. When adults no longer formed the majority of those being baptized, this chrismation was delayed until the bishop could confer it. Until the 12th century, priests often continued to confer confirmation before giving Communion to very young children.[31]

After theFourth Lateran Council,Communion, which continued to be given only after confirmation, was to be administered only on reaching the age of reason. Some time after the 13th century, the age of confirmation and Communion began to be delayed further, from seven, to twelve and to fifteen.[32]In the 18th century, in France the sequence of sacraments of initiation was changed. Bishops started to impart confirmation only after the first Eucharistic communion. The reason was no longer the busy calendar of the bishop, but the bishop's will to give adequate instruction to the youth. The practice lasted until PopeLeo XIIIin 1897 asked to restore the primary order and to celebrate confirmation back at the age of reason, a change that lasted less than two decades. In 1910, his successor, PopePius X,showing concern for the easy access to the Eucharist for children, in his LetterQuam Singularilowered the age of first communion to seven. That was the origin of the widespread custom in parishes to organise the First Communion for children at2nd grade and confirmation in middle or high school[clarification needed].[33]

The 1917 Code of Canon Law, while recommending that confirmation be delayed until about seven years of age, allowed it be given at an earlier age.[34]Only on 30 June 1932 was official permission given to change the traditional order of the three sacraments of Christian initiation: the Sacred Congregation for the Sacraments then allowed, where necessary, that confirmation be administeredafterfirst Holy Communion.This novelty, originally seen as exceptional, became more and more the accepted practice. Thus, in the mid-20th century, confirmation began to be seen as an occasion for professing personal commitment to the faith on the part of someone approaching adulthood.

However, the Catechism of the Catholic Church (1308) warns: "Although Confirmation is sometimes called the 'sacrament of Christian maturity,' we must not confuse adult faith with the adult age of natural growth, nor forget that the baptismal grace is a grace of free, unmerited election and does not need 'ratification' to become effective."[35]

On thecanonicalage for confirmation in the Latin Church Catholic Church, the present1983 Code of Canon Law,which maintains unaltered the rule in the 1917 Code, lays down that thesacramentis to be conferred on the faithful at about theage of discretion(generally taken to be about 7), unless theepiscopal conferencehas decided on a different age, or there is a danger of death or, in the judgement of theminister,a grave reason suggests otherwise (canon 891 of the Code of Canon Law). The Code prescribes the age of discretion also for the sacraments of Reconciliation[36]and first Holy Communion.[37]

In some places the setting of a later age, e.g. mid-teens in the United States, 11 or 12 in Ireland and early teens in Britain, has been abandoned in recent decades in favor of restoring the traditional order of the three sacraments of Christian initiation.[38][39][40][33]Even where a later age has been set, a bishop may not refuse to confer the sacrament on younger children who request it, provided they are baptized, have the use of reason, are suitably instructed and are properly disposed and able to renew the baptismal promises.[41]

Effects of confirmation

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The Catholic ChurchAnglo-Catholicsteach that, like baptism, confirmationmarks the recipient permanently,making it impossible to receive the sacrament twice. It accepts as valid a confirmation conferred within churches, such as theEastern Orthodox Church,whoseHoly Ordersit sees as valid through theapostolic successionof their bishops. But it considers it necessary to administer the sacrament of confirmation, in its view for the only time, to Protestants who are admitted to fullcommunionwith the Catholic Church.

One of the effects of the sacrament is that "it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross".[42][35]This effect was described by the Council of Trent as making the confirmed person "a soldier of Christ".[43]

The same passage of theCatechism of the Catholic Churchalso mentions, as an effect of confirmation, that "it renders our bond with the Church more perfect". This mention stresses the importance of participation in the Christian community.

The "soldier of Christ" imagery was used, as far back as 350, by St Cyril of Jerusalem.[44]In this connection, the touch on the cheek that the bishop gave while saying "Pax tecum"('Peace be with you') to the person he had just confirmed was interpreted in the Roman Pontifical as a slap, a reminder to be brave in spreading and defending the faith: "Deinde leviter eum in maxilla caedit, dicens: Pax tecum"('Then he strikes him lightly on the cheek, saying: Peace be with you'). When, in application of theSecond Vatican Council's Constitution on the Sacred Liturgy,[45]the confirmation rite was revised in 1971, mention of this gesture was omitted. However, the French and Italian translations, indicating that the bishop should accompany the words "Peace be with you" with "a friendly gesture" (French text) or "the sign of peace" (Italian text), explicitly allow a gesture such as the touch on the cheek, to which they restore its original meaning. This is in accord with the Introduction to the rite of confirmation, 17, which indicates that the episcopal conference may decide "to introduce a different manner for the minister to give the sign of peace after the anointing, either to each individual or to all the newly confirmed together".

Tradition

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In some regions it is customary for the person being confirmed to choose the name of a saint, which they adopt as their confirmation name. The saint whose name is taken is henceforth considered to be apatron saint.[citation needed]


Eastern Churches

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Main article:Chrismation
Chrismation of a newly baptized infant at aGeorgian Orthodox church

TheEastern Orthodox,Oriental OrthodoxandEastern Catholic churchesrefer to this sacrament (or, more properly,Sacred Mystery) as chrismation, a term which western rite Catholics also use; for instance, in Italian the term iscresima.Eastern Christians link chrismation closely with thesacred mysteryof baptism, conferring it immediately after baptism, which is normally oninfants.

Thesacred traditionof the Orthodox Church teaches that the Apostles themselves established the practice of anointing withchrism(consecrated oil) in place of the laying on of hands when bestowing the sacrament. As the numbers ofconvertsgrew, it became physically impossible for the apostles to lay hands upon each of the newly baptized. So the Apostles laid hands upon a vessel of oil, bestowing the Holy Spirit upon it, which was then distributed to all of thepresbyters(priests) for their use when they baptized.[46]The same chrism is in use to this day, never being completely depleted but newlyconsecratedchrism only being added to it as needed (this consecration traditionally is performed only by theprimatesof certainautocephalous churchesonGreat Thursday) and it is believed that chrism in use today contains some small amount of the original chrism made by the apostles.

When Catholics and traditional Protestants, such as Lutherans, Anglicans and Methodists, convert to Orthodoxy, they are often admitted by chrismation, without baptism; but, since this is a matter oflocal episcopal discretion,a bishop may require all converts to be admitted by baptism if he deems it necessary. Depending upon the form of the original baptism, some Protestants must be baptized upon conversion to Orthodoxy. A common practice is that those persons who have been previously baptized by triple immersion in the name of the Trinity do not need to be baptized. However, requirements will differ from jurisdiction to jurisdiction and some traditional Orthodox jurisdictions prefer to baptize all converts. When a person is received into the church, whether by baptism or chrismation, they will often take the name of a saint, who will become theirpatron saint.Thenceforward, thefeast dayof that saint will be celebrated as the convert'sname day,which in traditional Orthodox cultures is celebrated in lieu of one's birthday.

The Orthodox rite of chrismation takes place immediately after baptism and clothing the "newly illumined" (i.e., newly baptized) in theirbaptismal robe.The priest makes thesign of the crosswith thechrism(also referred to asmyrrh) on the brow, eyes, nostrils, lips, both ears, breast, hands and feet of the newly illumined, saying with eachanointing:"The seal of the gift of theHoly Spirit.Amen. "Then the priest will place hisepitrachelion(stole) over the newly illumined and leads them and theirsponsorsin a procession, circling three times around theGospel Book,while the choir chants each time: "As many as have been baptized into Christ have put on Christ. Alleluia" (Galatians 3:27).[47]

The reason the Eastern Churches perform chrismation immediately after baptism is so that the newly baptized may receive Holy Communion, which is commonly given to infants as well as adults.

An individual may bebaptizedin extremis(in a life-threatening emergency) by any baptized member of the church; however, only a priest or bishop may perform the mystery of chrismation. If someone who has been baptizedin extremissurvives, the priest then performs the chrismation.

The Catholic Church does not confirm converts to Catholicism who have been chrismated in a non-Catholic Eastern church, considering that the sacrament has been validly conferred andmay not be repeated.

In theEastern Orthodox Churchthe sacrament may be conferred more than once and it is customary to receive returning or repentant apostates by repeating chrismation.[48][49]

The Church of Jesus Christ of Latter-day Saints

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When discussing confirmation,The Church of Jesus Christ of Latter-day Saints(LDS Church) uses the termordinanceowing to their origins in a Protestant environment, but the actual doctrine describing their ordinances and their effects is sacramental.[50]Church ordinances are understood as administering grace and must be conducted by properly ordained clergy members[51]throughapostolic successionreaching back through Peter to Christ, although the line of authority differs from Catholics and Eastern Orthodox.[52][53]Baptism by water is understood as representing the death of the old person and their resurrection from that death into a new life in Christ.[54]Through baptism by water, sin, and guilt are washed away as the old sinner dies and the new child of Christ emerges. Confirmation is understood as being the baptism by fire wherein the Holy Spirit enters into the individual, purges them of the effects of the sin from their previous life (the guilt and culpability of which were already washed away), and introduces them into the church as a new person in Christ. Through confirmation, the individual receives theGift of the Holy Ghost,granting the individual the permanent companionship of the Holy Ghost as long as the person does not wilfully drive him away through sin.[55]

The ceremony is significantly simpler than in Catholic or Eastern Orthodox churches and is performed by an ordained clergyman as follows:[56]

  1. Lays his hands upon the individual's head and states the person's full name.
  2. States that the ordinance is performed by the authority of theMelchizedek Priesthood.
  3. Confirms the person a member of the LDS Church.
  4. Bestows the gift of the Holy Ghost by saying, "Receive the Holy Ghost."
  5. Gives apriesthood blessingas the Spirit directs.
  6. Closes in the name of Jesus Christ.

Other actions typically associated with confirmation in Catholicism or Eastern Orthodoxy, such as the reception of a Christian name, anointing of body parts with chrism, and the clothing of the confirmant in awhite garment or chitonare conducted separately as part of a ceremony called theInitiatory.

Lutheran Churches

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Confirmation in St. Mary's Church,Ystad,Sweden2011.
Main article:Confirmation (Lutheran Church)

Lutheranconfirmation is a public profession of faith prepared for by long and careful instruction. In English, it is called "affirmation of baptism", and is a mature and public profession of the faith which "marks the completion of the congregation's program of confirmation ministry".[57]TheGerman languagealso uses for Lutheran confirmation a different word (Konfirmation) from the word used for the sacramental rite of the Catholic Church (Firmung).

Lutheran churches do not treat confirmation as a dominical sacrament of the Gospel, considering that onlyBaptism,EucharistandConfession and Absolutioncan be regarded as such. Some popular Sundays for this to occur arePalm Sunday,PentecostandReformation Sunday(last Sunday in October).

Anglican Communion

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David Hamid,suffragan bishop in Europe, administering an Anglican Confirmation at theMikael Agricola Churchin Helsinki

Article 25 of the 16th-centuryThirty-nine Articleslists confirmation among those rites "commonly called Sacraments" which are "not to be counted for Sacraments of the Gospel" (a term referring to the dominical sacraments, i.e. baptism and theHoly Eucharist), because they were not directly instituted by Christ with a specific matter and form, and they are not generally necessary to salvation.[58]The language of the Articles has led some to deny that confirmation and the other rites are sacraments at all. Others maintain that "commonly called Sacraments" does not mean "wrongly called Sacraments".

Many Anglicans, especiallyAnglo-Catholics,count the rite as one of seven sacraments. While most provinces of the Anglican Communion do not make provision for ministers other than bishops to administer confirmation,presbyterscan be authorized to do so in certain South Asian provinces, which areunited churches.[59]Similarly, the AmericanEpiscopal Churchrecognizes that "those who have previously made a mature public commitment in another Church may be received by the laying on of hands by a Bishop of this Church, rather than confirmed."[60]Furthermore, at its General Convention in 2015 a resolution advancing presbyteral confirmation was referred to committee for further review.[61]

"[T]he renewal of the baptismal vows, which is part of the Anglican Confirmation service, is in no way necessary to Confirmation and can be done more than once.... When Confirmation is given early, candidates may be asked to make a fresh renewal of vows when they approach adult life at about eighteen. "[62]The 1662Book of Common Prayerof theChurch of Englandemploys the phrase "ratify and confirm" with respect to these vows which has led to the common conception of confirmation as the renewal of baptismal vows. While such a view closely aligns to the doctrine of confirmation held byLutherans,the dominant Anglican position is perhaps better evidenced in the attempt to replace "ratify and confirm" with "ratify and confess" in theproposed 1928 prayer book,which was defeated in theHouse of Commons14 June of that year.

Methodist Churches

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In theMethodist Churchconfirmation is defined by theArticles of Religionas one those "Commonly called Sacraments but not to be counted for Sacraments of the Gospel",[63][64][65][66]also known as the "five lesser sacraments".[67]TheMethodist Worship Bookdeclares that:

In Confirmation, those who have been baptized declare their faith in Christ and are Strengthened by the Holy Spirit for continuing discipleship. Confirmation reminds us that we are baptized and that God continues to be at work in our lives: we respond by affirming that we belong to Christ and to the whole People of God. At a Service of Confirmation, baptized Christians are also received into membership of the Methodist Church and take their place as such in a local congregation.[8]

— Baptism and Confirmation, The Methodist Church in Britain

By Water and Spirit,an official United Methodist publication, states that "it should be emphasized that Confirmation is what the Holy Spirit does. Confirmation is a divine action, the work of the Spirit empowering a person 'born through water and the Spirit' to 'live as a faithful disciple of Jesus Christ'."[68]The Methodist theologianJohn William Fletchersaw confirmation as ameans of grace.[69][70]Furthermore, confirmation is the individual's first public affirmation of the grace of God in baptism and the acknowledgment of theacceptance of that grace by faith.[71]For those baptized as infants, it often occurs when youth enter their 6th through 8th grade years, but it may occur earlier or later.[72]For youth and adults who are joining the Church, "those who are baptized are also confirmed, remembering that our ritual reflects the ancient unity of baptism, confirmation (laying on of hands with prayer), and Eucharist."[73]Candidates to be confirmed, known as confirmands, take a class which covers Christian doctrine, theology, Methodist Church history, stewardship, basic Bible study and other topics.[74]

While the Holy Spirit strengthens the believer in confirmation, in Methodist theology, it is thoughentire sanctificationthat a believer isbaptized (filled) with the Holy Spirit,thus being made perfect in love and wholly devoted to God, cleansed of original sin (the carnal nature), and empowered to accomplish all to which they are called.[75][76]John Fletcher saw the attainment of entire sanctification as being the goal of the vows made at the ordinance of confirmation.[69]John Wesleylaid emphasis "upon a personal, non-ceremonial experience of sanctifying grace" and this second work of grace—entire sanctification—distinguishes Methodism.[69]

Presbyterian, Congregationalist and Continental Reformed Churches

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ThePresbyterian Church in Americaprocess of confirmation is not necessarily public, and depends on the congregation as to the nature of confirmation. In practice, many churches require and offer classes for Confirmation.[77]

ThePresbyterian Church (U.S.A.)confirmation process is a profession of faith that "seeks to provide youth with a foundational understanding of our faith, tradition andPresbyterianpractices ".[78]

Irvingian Churches

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In theNew Apostolic Church,the largest of theIrvingiandenominations, Confirmation is a rite that "strengthens the confirmands in their endeavour to keep their vow to profess Jesus Christ in word and deed".[79]Confirmation is celebrated within the Divine Service and in it, confirmands take the following vow:[79]

I renounce Satan and all his work and ways, and surrender myself to You, O triune God, Father, Son, and Holy Spirit, in belief, obedience, and the earnest resolution to remain faithful to You until my end. Amen.

Following the recitation of the vow, "young Christians receive the confirmation blessing, which is dispensed upon them through laying on of hands".[79]

United Protestant Churches

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InUnited Protestant Churches,such as theUnited Church of Canada,Church of North India,Church of Pakistan,Church of South India,Uniting Church in AustraliaandUnited Church of Christ in Japan,confirmation is aritethat is "understood as a Christian person assuming the responsibilities of the promises made at baptism."[80]

Confirmation name

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In many countries, it is customary for a person being confirmed in some dioceses of Catholic Church and in parts of Lutheranism and Anglicanism to adopt a new name, generally the name of abiblical characterorsaint,thus securing an additionalpatron saintas protector and guide.[81]This practice is not mentioned in the officialliturgical bookof the rite of confirmation and is not in use in Spanish and French-speaking lands, nor in Italy, Belgium, the Netherlands or the Philippines. Although some insist on the custom,[82]it is discouraged by others and in any case is only a secondary aspect of confirmation.[83]

As indicated by the different senses of the wordchristening,baptism and the giving of a personal name have traditionally been linked. At confirmation, in which the intervention of a godparent strengthens a resemblance with baptism, it became customary to take a new name, as was also the custom on other occasions, in particular that of religious profession. KingHenry III of France(1551–1589) was christened Edouard Alexandre in 1551, but at confirmation received the name Henri, by which he afterwards reigned. Today usually no great use is made of the confirmation name, although some treat it as an additionalmiddle name.For example,A Song of Ice and FireauthorGeorge R. R. Martinwas born George Raymond Martin, but added his confirmation name Richard as a second middle name. However, even after theEnglish Reformation,the legal system of that country admitted the lawfulness of using one's confirmation name in, for instance, purchasing land.[84]

Repetition of the sacrament or rite

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The Catholic Church sees confirmation as one of the three sacraments that no one can receive more than once (seesacramental character). It recognizes as already confirmed those who enter the Catholic Church after receiving the sacrament, even as babies, in the churches ofEastern Christianity,but it confers the sacrament (in its view, for the first and only time) on those who enter the Catholic Church after being confirmed inProtestantchurches, seeing these churches as lacking properlyordainedministers.[85]

In the Lutheran Churches, those individuals who received the sacrament of baptism according to the Trinitarian formula in a non-Lutheran church areconfirmedas Lutherans, ordinarily during theEaster Vigil—the first liturgy of Eastertide.[86]The rite of confirmation is preceded by a period of catechetical instruction.[87]

In the Anglican Communion, a person who was previously confirmed in another denomination by a bishop or priest recognized as validly ordained is "received" rather than confirmed again. Some dioceses of theProtestant Episcopal Church in the United States of Americarecognize non-episcopal Confirmations as well and these individuals are received into the Anglican Communion rather than re-confirmed.[88]In other dioceses, confirmations of those Christian denominations are recognized if they have a valid apostolic succession in the eyes of the Anglican Communion (e.g.Evangelical Lutheran Church in America,Catholic Church,etc.).[89]

Eastern Orthodox churches occasionally practise what is seen by other Christians as "re-Chrismation", in that they usually chrismate/confirm – and sometimes rebaptize – a convert, even one previously confirmed in other churches. The justification is that the new Chrismation (or baptism) is the only valid one, the earlier one being administered outside of the Church and hence being little more than a symbol. The Eastern Orthodox will also chrismate anapostatefrom the Orthodox Church who repents and re-enters communion. According to some interpretations, the Eastern churches therefore view confirmation/Chrismation as a repeatable sacrament. According to others, the rite is understood as "part of a process of reconciliation, rather than as a reiteration of post-baptismal chrismation".[90]

Analogous ceremonies in non-Christian practice

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Judaism

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Jewish confirmationc. 1900

In the 1800sReform Judaismdeveloped a separate ceremony, called confirmation, loosely modeled on Christian confirmation ceremonies. This occurred because, at the time, Reform Jews believed that it was inappropriate forbar/bat mitzvah-age children to be considered mature enough to understand what it means to be religious. It was held that children of this age were not responsible enough to understand what it means to observe religious practices.Israel Jacobsondeveloped the confirmation ceremony to replace bar/bat mitzvah. Originally this ceremony was for 13-year-old boys.[91]In later decades, the Reform movement modified this view, and now much of Reform Judaism in the United States encourages children to celebrate becoming bar/bat mitzvah at the traditional age, and then has the confirmation at the later age as a sign of a more advanced completion of their Jewish studies.

Today, many Reform Jewish congregations hold confirmation ceremonies as a way of marking the biblical festival ofShavuotand the decision of young adults to embrace Jewish study in their lives and reaffirm their commitment to theCovenant.The confirmands represent "thefirst fruitsof each year's harvest. They represent the hope and promise of tomorrow. "[92]Confirmation is typically held intenth gradeafter a year of study, but some synagogues celebrate it in other years ofhigh school.

Confirmation, in the context of Reform Judaism, was mentioned officially for the first time in an ordinance issued by the Jewish consistory of the kingdom ofWestphaliaat Cassel in 1810. There it was made the duty of therabbi"to prepare the young for confirmation, and personally to conduct the ceremony." At first only boys were confirmed, on theSabbath( "Shabbat" ) that they celebrated becomingBar Mitzvah;the ceremony was performed at the home or in the schoolroom. In Berlin, Jewish girls were confirmed for the first time in 1817, in Hamburg in 1818.

Confirmation was at first excluded from the synagogue, because, like every innovation, it met with stern opposition from more traditional rabbis. Gradually, however, it found more favor; Hebrew school classes were confirmed together, and confirmation gradually became a solemn celebration at thesynagogue.In 1822 the first class of boys and girls was confirmed at the Hamburg Temple, and in 1831 Rabbi Samuel Egers, a prominent traditional rabbi of his time, began to confirm boys and girls at the synagogue of Brunswick. While in the beginning some Shabbat, frequently duringChanukahorPassover,was selected for confirmation, it became increasingly customary, following the example of Egers, to perform the ceremony during the biblical festival ofShavuot( "Feast of Weeks" ). It was felt that Shavuot was well suited for the rite, as it celebrated the occasion when the Israelites onMount Sinaideclared their intention to accept the yoke ofGod's Law,so those of every new generation should follow the ancient example and declare their willingness to be faithful to theSinaitic covenanttransmitted by their ancestors.

Confirmation was introduced in Denmark as early as 1817, in Hamburg in 1818, and in Hessen and Saxony in 1835. The Prussian government, which showed itself hostile to the Reform movement, prohibited it as late as 1836, as did Bavaria as late as 1838. It soon made its way, however, into all progressive congregations of Germany. In 1841 it was introduced in France, first in Bordeaux and Marseilles, then in Strasburg and Paris, under the nameinitiation religieuse.The first Israelitish synod in 1869 at Leipsic adopted a report on religious education, the 13th section of which contains an elaborate opinion on confirmation, recommending the same to all Jewish congregations. In America, the annual confirmation of boys and girls was first resolved upon by the congregation of Temple Emanu-El of New York in 1847. The ceremony soon gained so firm a foothold in America that soon there was no progressive Jewish congregation in which it did not occur duringShavuot.

Secular confirmations

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Main article:Secular coming-of-age ceremony

Several secular, mainlyHumanist,organizations directcivil confirmationsfor older children, as a statement of theirlife stancethat is an alternative to traditional religious ceremonies for children of that age.

Someatheist regimeshave as a matter of policy fostered the replacement of Christian rituals such as confirmation with non-religious ones. In the historically ProtestantGerman Democratic Republic(East Germany), for example, "theJugendweihe(youth dedication) gradually supplanted the Christian practice of Confirmation. "[93]A concept that first appeared in 1852, theJugendweiheis described as "a solemn initiation marking the transition from youth to adulthood that was developed in opposition to Protestant and Catholic Churches' Confirmation."[citation needed]

See also

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Notes

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  1. ^Though the author of Acts was likely an admirer of Paul, scholarly consensus is that the author "does not share Paul's own view of himself as an apostle; his own theology is considerably different from Paul's on key points and does not represent Paul's own views accurately";[22]it is also posited that the author of Acts did not have access to any ofPaul's authentic letters,such as 1 Corinthians, which is widely considered to have been written by Paul himself,[23]thus explaining the discrepancy between views.

References

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  1. ^"Catechism of the Catholic Church – IntraText - III. The Effects of Confirmation".The Holy See.1303.Archivedfrom the original on 17 September 2021.Retrieved11 May2023.
  2. ^"Glossary".Episcopal Church.Archived fromthe originalon 29 April 2016.Retrieved6 October2017.
  3. ^"Belief & Practice: Confirmation".Religion & Ethics NewsWeekly.PBS.13 July 2001. Archived fromthe originalon 10 March 2013.Retrieved26 August2017.
  4. ^The Lutheran World Almanac and Annual Encyclopedia for 1921.Lutheran Bureau. 1921. p. 68.In this connection it should be stated that as it is the custom of the Lutheran Church to receive into full membership only those who have been confirmed
  5. ^Dada, Adelowo, E. (2014).Perspectives in Religious Studies: Volume II.HEBN Publishers. p. 209.ISBN978-9780814465.Confirmation in the Anglican Communion is the laying on of hands (of the Bishop) upon those who are baptised and have come to years of discretion. In this case, it involves those baptised both at infancy and adulthood. It is the attainment of this status, among other conditions, that determines, in the Anglican Church, full membership of the Church and eligibility to be admitted to the Lord's Table, and to enjoy certain rights of the Church.{{cite book}}:CS1 maint: multiple names: authors list (link)
  6. ^"Order of Service for the Reception of Baptized Persons into the Full Membership of the Church commonly called Conformation".Society of Archbishop Justus. 1950.Archivedfrom the original on 24 June 2017.Retrieved7 June2017.
  7. ^"Catechism of the Catholic Church – IntraText".vatican.va.Archivedfrom the original on 9 June 2011.Retrieved6 October2017.
  8. ^ab"Baptism and Confirmation".The Methodist Church in Britain. 2014. Archived fromthe originalon 7 July 2017.Retrieved23 July2017.
  9. ^Cavadini, John C. (17 July 2018)."Confirmation strengthens our identity as children of God".Catholic Philly.Archivedfrom the original on 27 January 2021.Retrieved28 March2021.
  10. ^"Confirmation – the Encyclopedia of Mormonism".Archived fromthe originalon 17 January 2018.Retrieved16 January2018.
  11. ^John 14:15–26
  12. ^John 20:22
  13. ^Acts 2:1–4
  14. ^Ezekiel 36:25–27
  15. ^Joel 3:1–2
  16. ^Acts 2:11;Acts 2:17–18
  17. ^Acts 8:4–20
  18. ^Acts 19:1–7
  19. ^Hebrews 6:1–6
  20. ^1 Corinthians 1:17
  21. ^Acts 19:6
  22. ^Boring, M. Eugene (2012).An Introduction to the New Testament: History, Literature, Theology.Westminster John Knox Press. p. 590.ISBN978-0-664-25592-3.
  23. ^Wall, Robert (2002).New Interpreter's Bible.Vol. X. Abingdon Press. p. 373.
  24. ^B. Neunheuser OSB (1964).Baptism and Confirmation.The Herder History of Dogma. Freiburg – London: Herder – Burns & Oates. pp. 42–52.
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  27. ^ab"Code of Canon Law: text – IntraText CT".intratext.com.Archivedfrom the original on 8 December 2017.Retrieved6 October2017.
  28. ^Christian Initiation of Adults,34
  29. ^"Code of Canon Law: text – IntraText CT".intratext.com.Archivedfrom the original on 13 November 2017.Retrieved6 October2017.
  30. ^Rite of Confirmation, 7
  31. ^Ronald Minnerath, "L'ordine dei Sacramenti dell'iniziazione", inL'Osservatore Romano,23 May 2007
  32. ^Kay Lynn Isca,Catholic Etiquette[permanent dead link‍](Our Sunday Visitor 1997ISBN0-87973-590-2), p. 91
  33. ^abSamuel J. Aquila."Confirmation as a Sacrament of Initiation".L'Osservatore Romano.2012 (14), 4 April: 5. Archived fromthe originalon 24 September 2018.Retrieved4 July2018.
  34. ^"CIC 1917: text – IntraText CT".www.intratext.com.Archivedfrom the original on 30 September 2007.Retrieved11 May2023.
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  38. ^"The Restored Order of Sacraments of Initiation".ewtn.com.Archivedfrom the original on 1 February 2014.Retrieved6 October2017.
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  41. ^Letter of theCongregation for Divine Worship and the Discipline of the Sacramentspublished in its 1999 bulletin, pages 537–540
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  45. ^"Sacrosanctum concilium".www.vatican.va.Archivedfrom the original on 21 February 2008.Retrieved11 May2023.
  46. ^Pomazansky,ProtopresbyterMichael (1973).Orthodox Dogmatic Theology.Platina, California: Saint Herman of Alaska Brotherhood (published 1984). p. 272.LCCN84-051294.
  47. ^Galatians 3:27
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  49. ^"Eastern Orthodox Christian Baptism – explanation, service, scriptures".www.orthodox.net.Archivedfrom the original on 11 May 2023.Retrieved11 May2023.
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  56. ^"Lesson 5: Performing Priesthood Ordinances".churchofjesuschrist.org. 7 January 2011.Archivedfrom the original on 23 November 2019.Retrieved15 January2019.
  57. ^Lutheran Book of Worship–Ministers Desk Edition,p.324
  58. ^"The 39 Articles".Archived fromthe originalon 29 April 2010.Retrieved7 May2010.
  59. ^"e.g. The Church of South India, Book of Common Worship (2004)"(PDF).Archived(PDF)from the original on 8 May 2018.Retrieved6 October2017.
  60. ^"Canons of the General Convention 2015, Title I, Canon 17, Section 1(c)"(PDF).Archived(PDF)from the original on 10 January 2018.Retrieved6 October2017.
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  62. ^"The Christian Faith: Ch 56- Confirmation".katapi.org.uk.Archivedfrom the original on 2 June 2016.Retrieved6 October2017.
  63. ^"Baptism and Confirmation".The Methodist Church in Britain. 2014. Archived fromthe originalon 7 July 2017.Retrieved23 July2017.There is no obvious difference in understanding, for example, between the Methodist Church and the Church of England about Confirmation itself.
  64. ^Pruitt, Kenneth (22 November 2013)."Where The Line Is Drawn: Ordination and Sexual Orientation in the UMC".Rethink Bishop. Archived fromthe originalon 28 April 2014.Retrieved27 April2014.Sacraments for the UMC include both Baptism and Eucharist. The Roman Catholic and Orthodox traditions count five more, which many Protestants, including the UMC, acknowledge as sacramental: Confession/Absolution, Holy Matrimony, Confirmation/Chrismation, Holy Orders/Ordination, and Anointing/Unction.
  65. ^Thompson, Andrew C. (1 October 2010).Generation Rising: A Future with Hope for The United Methodist Church.Abingdon Press. p. 93.ISBN9781426731242.Meanwhile, we can also say that confirmation is sacramental: it is a means of grace (if not an actual sacrament) in which God has been known to show up – and thus it has importance for both our justification and sanctification.
  66. ^Bicknell, E. J. (1 January 2008).A Theological Introduction to the Thirty-Nine Articles of the Church of England, Third Edition.Wipf and Stock Publishers. p. 359.ISBN9781556356827.Then it proceedsThose five, commonly called Sacraments, that is to say Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for the Sacraments of the Gospel.We notice that the Article does not deny to them the name sacraments. 'Commonly called' is not in the language of the Prayer-Book necessarily derogatory. We find,e.g.'The Nativity of our Lord, or the Birth-day of Christ, commonly called "Christmas day".' All that the Article insists is that these rites are not to be counted equal to the other two.
  67. ^Blunt, John Henry (1891).Dictionary of Doctrinal and Historical Theology.Longmans, Green & Co. p. 670.
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  69. ^abcWood, Laurence W. (23 September 2002).The Meaning of Pentecost in Early Methodism.Scarecrow Press. p. 339.ISBN9781461673200.
  70. ^An Anglican-Methodist Covenant.Church House Publishing. 2001. p. 41.ISBN9781858522180.Fundamentally, however, as our liturgies show, confirmation is regarded by both churches as a means of grace within the total process of Christian initiation. For both churches, confirmation includes the reaffirmation of the baptismal promises by the candidate, accompanied by the prayer with the laying on of hands that God will strengthen the candidate in his or her discipleship through the work of the Holy Spirit.
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  73. ^"What Is the Appropriate Age for Baptism and for Confirmation?".The General Board of Discipleship of The United Methodist Church. 1996.Archivedfrom the original on 4 April 2019.Retrieved4 April2019.What if a youth or adult has not been baptized? Can he or she be part of the "confirmation preparation"? Yes, the unbaptized can share in the same experiences. ByWater and the Spiritputs it this way: Youth who were not baptized as infants share in the same period of preparation for profession of Christian faith. For them, it is nurture for baptism, for becoming members of the Church, and for confirmation. Those who are baptized are also confirmed, remembering that our ritual reflects the ancient unity of baptism, confirmation (laying on of hands with prayer), and Eucharist. "The ritual of the baptismal covenant included in The United Methodist Hymnal makes clear that the first and primary confirming act of the Holy Spirit is in connection with and immediately follows baptism." (By Water and the Spirit)
  74. ^We Believe.Bristol House. 2007. Archived fromthe originalon 17 May 2014.Retrieved17 May2014.Confirmation classes provide a great opportunity to give students a broad view of basic Christian beliefs including the characteristics of the Father, Son and Holy Spirit; the importance and nature of the Bible; the need to trust in Jesus Christ for salvation; and the significance of the church. We Believe Student includes these topics as well as general church history and the responsibilities of discipleship and church membership. It offers students a basic but thorough understanding of what it means to be a Christian in the United Methodist tradition.
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Further reading

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