I. Confirmation in the Economy of Salvation
1286
In the Old Testament the prophets announced that the Spirit of the Lord would
rest on the hoped-for Messiah for his saving mission.90 The descent of
the Holy Spirit on Jesus at his baptism by John was the sign that this was he
who was to come, the Messiah, the Son of God.91 He was conceived of the
Holy Spirit; his whole life and his whole mission are carried out in total
communion with the Holy Spirit whom the Father gives him "without
measure."92
1287
This fullness of the Spirit was not to remain uniquely the Messiah's, but was
to be communicated to the whole messianic people.93 On several
occasions Christ promised this outpouring of the Spirit,94 a promise
which he fulfilled first on Easter Sunday and then more strikingly at
Pentecost.95 Filled with the Holy Spirit the apostles began to proclaim
"the mighty works of God," and Peter declared this outpouring of the
Spirit to be the sign of the messianic age.96 Those who believed in the
apostolic preaching and were baptized received the gift of the Holy Spirit in
their turn.97
1288
"From that time on the apostles, in fulfillment of Christ's will, imparted
to the newly baptized by the laying on of hands the gift of the Spirit that
completes the grace of Baptism. For this reason in the Letter to the Hebrews
the doctrine concerning Baptism and the laying on of hands is listed among the
first elements of Christian instruction. the imposition of hands is rightly
recognized by the Catholic tradition as the origin of the sacrament of
Confirmation, which in a certain way perpetuates the grace of Pentecost in the
Church."98
1289
Very early, the better to signify the gift of the Holy Spirit, an anointing
with perfumed oil (chrism) was added to the laying on of hands. This anointing
highlights the name "Christian," which means "anointed" and
derives from that of Christ himself whom God "anointed with the Holy
Spirit."99 This rite of anointing has continued ever since, in
both East and West. For this reason the Eastern Churches call this sacrament
Chrismation, anointing with chrism, or myron which means "chrism." In
the West, Confirmation suggests both the ratification of Baptism, thus
completing Christian initiation, and the strengthening of baptismal grace -
both fruits of the Holy Spirit.
Two
traditions: East and West
1290
In the
first centuries Confirmation generally comprised one single celebration with
Baptism, forming with it a "double sacrament," according to the
expression of St. Cyprian. Among other reasons, the multiplication of infant
baptisms all through the year, the increase of rural parishes, and the growth
of dioceses often prevented the bishop from being present at all baptismal
celebrations. In the West the desire to reserve the completion of Baptism to
the bishop caused the temporal separation of the two sacraments. the East has
kept them united, so that Confirmation is conferred by the priest who baptizes.
But he can do so only with the "myron" consecrated by a
bishop.100
1291
A
custom of the Roman Church facilitated the development of the Western practice:
a double anointing with sacred chrism after Baptism. the first anointing of the
neophyte on coming out of the baptismal bath was performed by the priest; it
was completed by a second anointing on the forehead of the newly baptized by
the bishop.101 The first anointing with sacred chrism, by the priest,
has remained attached to the baptismal rite; it signifies the participation of
the one baptized in the prophetic, priestly, and kingly offices of Christ. If
Baptism is conferred on an adult, there is only one post-baptismal anointing,
that of Confirmation.
1292
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.
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