II. The Signs and the Rite of Confirmation
1293
In treating the rite of Confirmation, it is fitting to consider the sign of
anointing and what it signifies and imprints: a spiritual seal.
Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is
a sign of abundance and joy;102 it cleanses (anointing before and after
a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of
healing, since it is soothing to bruises and wounds;103 and it makes
radiant with beauty, health, and strength.
1294
Anointing with oil has all these meanings in the sacramental life. the
pre-baptismal anointing with the oil of catechumens signifies cleansing and
strengthening; the anointing of the sick expresses healing and comfort. the
post-baptismal anointing with sacred chrism in Confirmation and ordination is
the sign of consecration. By Confirmation Christians, that is, those who are
anointed, share more completely in the mission of Jesus Christ and the fullness
of the Holy Spirit with which he is filled, so that their lives may give off
"the aroma of Christ."104
1295
By this anointing the confirmand receives the "mark," the seal of the
Holy Spirit. A seal is a symbol of a person, a sign of personal authority, or
ownership of an oblect.105 Hence soldiers were marked with their
leader's seal and slaves with their master's. A seal authenticates a juridical
act or document and occasionally makes it secret.106
1296
Christ himself declared that he was marked with his Father's seal.107
Christians are also marked with a seal: "It is God who establishes us with
you in Christ and has commissioned us; he has put his seal on us and given us
his Spirit in our hearts as a guarantee."108 This seal of the Holy
Spirit marks our total belonging to Christ, our enrollment in his service for
ever, as well as the promise of divine protection in the great eschatological
trial.109
The
celebration of Confirmation
1297
The consecration of the sacred chrism is an important action that precedes the
celebration of Confirmation, but is in a certain way a part of it. It is the
bishop who, in the course of the Chrism Mass of Holy Thursday, consecrates the
sacred chrism for his whole diocese. In some Eastern Churches this consecration
is even reserved to the patriarch:
The Syriac liturgy of Antioch
expresses the epiclesis for the consecration of the sacred chrism (myron) in
this way: "[Father . . . send your Holy Spirit] on us and on this oil
which is before us and consecrate it, so that it may be for all who are
anointed and marked with it holy myron, priestly myron, royal myron, anointing
with gladness, clothing with light, a cloak of salvation, a spiritual gift, the
sanctification of souls and bodies, imperishable happiness, the indelible seal,
a buckler of faith, and a fearsome helmet against all the works of the
adversary."
1298
When Confirmation is celebrated separately from Baptism, as is the case in the
Roman Rite, the Liturgy of Confirmation begins with the renewal of baptismal
promises and the profession of faith by the confirmands. This clearly shows
that Confirmation follows Baptism.110 When adults are baptized, they
immediately receive Confirmation and participate in the Eucharist.111
1299
In the Roman Rite the bishop extends his hands over the whole group of the
confirmands. Since the time of the apostles this gesture has signified the gift
of the Spirit. the bishop invokes the outpouring of the Spirit in these words:
All-powerful God, Father of
our Lord Jesus Christ,
by water and the Holy Spirit
you freed your sons and
daughters from sin
and gave them new life.
Send your Holy Spirit upon
them
to be their helper and guide.
Give them the spirit of wisdom
and understanding,
the spirit of right judgment
and courage,
the spirit of knowledge and
reverence.
Fill them with the spirit of wonder
and awe in your presence.
We ask this through Christ our
Lord.112
1300
The essential rite of the sacrament follows. In the Latin rite, "the
sacrament of Confirmation is conferred through the anointing with chrism on the
forehead, which is done by the laying on of the hand, and through the words:
'Accipe signaculum doni Spiritus Sancti' [Be sealed with the Gift of the Holy
Spirit.]."113 In the Eastern Churches, after a prayer of epiclesis
the more significant parts of the body are anointed with myron: forehead, eyes,
nose, ears, lips, breast, back, hands, and feet. Each anointing is accompanied
by the formula: "The seal of the gift that is the Holy Spirit."
1301
The sign of peace that concludes the rite of the sacrament signifies and
demonstrates ecclesial communion with the bishop and with all the
faithful.114
|