Following the Second Vatican Council, the Mass was changed dramatically. Many Catholics who have only assisted at the New Mass find the rites of the Traditional Latin Mass unrecognizable, and vice-versa.
However, the liturgical innovators did not stop with just altering Christ’s Holy Sacrifice. They ensured that “new” Sacraments accompanied their New Mass. Many Catholics remain unaware that the new Rite of Confirmation differs significantly from the Traditional Rite. Any change in how we worship (the rite of the sacramental) affects how we believe.[1] As we approach Pentecost, the time of year when most bishops administer Confirmation, we do well to reflect upon this vital Sacrament.
The importance and value of Confirmation seems to have been lost on many Catholics. What does the Church teach about Confirmation, and are grave concerns concerning the new Rite of Confirmation reasonable?
CONFIRMATION IN SCRIPTURE
Holy Scripture tells us that Our Lord promised that He would send the Holy Ghost, the Paraclete, or “helper,” to His disciples for the purpose of strengthening them in the profession of Faith. Our Lord told His disciples, “The Holy Ghost shall teach you in the same hour what you must say” (Lk 12:12). In the Gospel of St. John, Our Lord says, “And I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever” (14:16).
In the Acts of the Apostles, Philip the Deacon converted Samaria and baptised the converts (cf. 8:5-12). However, it was the Apostles, the first bishops of the Church, who went to administer Confirmation (cf. 8:14-17). It is clear that the imparting of the Holy Ghost is to be a normative part of the Christian life (cf. 19:1-6). Thus, we can say with infallible confidence that Confirmation is a Sacrament of the Church, instituted by Our Lord, administered by the bishops, through which the baptized faithful receive the Holy Ghost.[2]
CATHOLIC DOCTRINE ON CONFIRMATION
The Church teaches that Confirmation is the Sacrament by which we receive the Holy Ghost in order to make us strong and perfect Christians and soldiers of Christ. We receive the Seven Gifts of the Holy Ghost and the Twelve Fruits associated with these gifts.[3] The ordinary minister of Confirmation is a bishop, as we can see from the Acts of the Apostles, detailed above. However, in danger of death any priest may (and should) administer the Sacrament. The bishop administers Confirmation by praying that the Holy Ghost may come down upon those being confirmed, while laying his hands on them and making the Sign of the Cross on their forehead with the oil of Chrism.
The use of the oil of Chrism is extremely important. When the Great Flood subsided, the dove released by Noah returned with an olive branch, the symbol of peace and plenty (cf. Gen 8:11). Olive oil has long been used as a symbol of strengthening. It is said that Roman soldiers were anointed with olive oil prior to going into battle. Therefore, the oil of Chrism has olive oil as its base. Olive oil strengthens our souls and prepares us for spiritual warfare. Added to this olive oil is balsam, a sweet smelling fragrance. This balsam heals and preserves our souls.
The primary effect of Confirmation is an increase of the divine life of grace in the soul and a more intimate union with Christ, through reception of the Holy Ghost. The sacramental grace has a strengthening effect which we receive directly from the Holy Ghost, akin to the Apostles on Pentecost Sunday.[4] This increases the gifts of the Holy Ghost, which we originally received at Baptism. The Holy Ghost makes us soldiers of Christ, able to defend and promote our Faith and overcome the difficulties of the world, the flesh and the devil.
IN THE LIFE OF THE CHURCH
For the Church, Confirmation can be considered a perpetuation of Pentecost. It is a primary means by which the power of the Holy Ghost remains alive and active within her.
Why, then, has the importance of Confirmation been downgraded in the modern Church? It is interesting that St. Vincent Ferrer (1350-1419) predicted that towards the end of time Confirmation would fall into disuse and that those who were not confirmed would succumb to believing in and obeying the Antichrist.
The Rite of Confirmation changed significantly in the aftermath of the Second Vatican Council. A valid Sacrament consists of valid matter and correct form. This is because a Sacrament is an outward sign (of an inward grace) – an external action. The rite consists of the performing of an action and the praying of specific words. Thus in Confirmation, the laying on of hands and anointing on the forehead with Chrism is the valid matter and the words spoken by the bishop while those actions are being performed make up the form.
THE TRADITIONAL RITE OF CONFIRMATION
In the Traditional Rite of Confirmation, the bishop lays his hands on each individual person being confirmed. In the modern Rite, the bishop, or more commonly the priest delegated by the bishop, stands and extends his hands over all the confirmandi at the same time. Moreover, there is no guarantee that the oil of Chrism has olive oil as its base ingredient since the use of other types of oil has been permitted under the new post-Vatican II norms.
In the Traditional Rite, the correct form that ensures the validity of the Sacrament is, “I sign thee with the Sign of the Cross, and I confirm thee with the chrism of salvation in the name of the Father, and of the Son, and of the Holy Ghost. Amen.” In 1971, these words were changed to “Be sealed with the gifts of the Holy Spirit.” This change in the correct form is quite dramatic.
It is clear that just as the Traditional Rite of Mass is superior to the New Mass, the Traditional Rite of Confirmation is superior to the reformed Rite of 1971. The Traditional Rite expresses the Catholic teaching on the Sacrament of Confirmation far more clearly. Let us do what we can to work for the restoration of the beauty of the Catholic Faith expressed through her sacramental ceremonies.
Editor’s Note: The interested reader is encouraged to study and contrast the Traditional Rite of Confirmation (e.g., at fisheaters.com) with the new Rite. It is also instructive to review the changes made to Canon Law (from the 1917 codification to the 1983 revision) and to compare the Catechism of Trent with the new 1990s Catechism on the subject of Confirmation.
[1] This truth of our Faith is admirably expressed in the pithy phrase: lex orandi, lex credendi (the law of worship is the law of belief, or the Church prays as she believes). One of the oldest extant records of this principle comes from Prosper of Aquitaine (+c. 455), a disciple of St. Augustine. Pius XII also references this principle in his encyclical on the liturgy, Mediator Dei (1947).
[2] The Council of Trent infallibly teaches: “If any one saith, that the confirmation of those who have been baptized is an idle ceremony, and not rather a true and proper sacrament; or that of old it was nothing more than a kind of catechism, whereby they who were near adolescence gave an account of their faith in the face of the Church; let him be anathema” (Canon 1 on Confirmation, Session VII, 3 March 1547).
[3] The Seven Gifts of the Holy Ghost are Wisdom, Understanding, Counsel, Knowledge, Piety, Fortitude and Fear of the Lord. Would that all Catholics had these memorized and understood what they are so that they can regularly pray to the Holy Ghost to enkindle these gifts within them. The Twelve Fruits are Charity, Joy, Peace, Patience, Benignity, Goodness, Longanimity, Mildness, Fidelity, Modesty, Continency and Chastity. For more information on these gifts and fruits see The Fatima Center’s Catholic Catechism (pp. 57-58) or the article “Gifts of the Holy Ghost,” (The Fatima Crusader, Issue #113, Winter 2015, pp. 35-36).
[4] The graces which the Apostles received were unique and singular. While Confirmation mirrors Pentecost, it is a grave error to think that all Christians receive the same graces as the Apostles. Likewise, it is incorrect to speak as if there can ever be a “Second Pentecost.” A second ‘pentecostal’ outpouring of grace was held by the Montanists and is condemned as heretical.