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RITE OF CONFIRMATION

OHIVERSITY OF
NOTRE OAME

MEMORIAL LIBRARY

FEB 01 ,a '9

COLLEGE LIBRARY

VERTICAL FILE

PROVISIONAL TEXT

NATIONAL CONFERENCE OF CATHOLIC BISHOPS

BISHOPS’ COMMITTEE ON THE LITURGY

WASHINGTON, D.C.

1972


The English translation of liturgical texts in this publication has been approved for

use in the dioceses of the United States by the Bishops’ Committee on the Liturgy and the

Executive Committee of the National Conference of Catholic Bishops and have been con-

firmed by the Apostolic See.

Youngstown, Ohio fjAMES W. Malone

January 15, 1972 Bishop of Youngstown

Chairman, Bishop’s Committee

on the Liturgy

Rite of Confirmation, introduction and text, copyright ©1971; International Committee

on English in the Liturgy, Inc. All rights reserved.

Copyright © 1972 Bishops’ Committee on the Liturgy, National Conference of Catholic

Bishops, 1312 Massachusetts Avenue, N.W., Washington, D.C. 20005. All rights reserved.


RITE OF CONFIRMATION

FOREWORD

This booklet contains the rite for the

celebration of the sacrament of confirm-

ation. It is an excerpt from the Roman

Pontifical and has been revised by the

Apostolic See in accordance with the

mandate of the Second Vatican Council:

“The rite of confirmation is to be re-

vised and the intimate connection which

this sacrament has with the whole of

Christian initiation is to be more lucidly

set forth; for this reason it will be fitting

for candidates to renew their baptismal

promises just before they are con-

firmed. . . .” (Constitution on the Lit-

urgy, no. 71).

The present text is the English trans-

lation approved for provisional use. It

is provisional in another sense, namely,

that no regional or national adaptations

{ibid., 37-40) have been introduced at

this time. Instead, it is hoped by the

Bishops’ Committee on the Liturgy that

a period of several years’ use will help

to discern and develop such adaptations.

The purpose of these notes and com-

mentary is to supplement, not replace,

the introduction (praenotanda) trans-

lated below from the Latin original. The

rite of confirmation is derived from the

integral rite of adult baptism (not yet

published in revised form) and in fact

from the integral celebration of Chris-

tian initiation in the Easter Vigil. The

rite as given here, however, is planned

for the celebration of confirmation apart

from baptism. It is therefore all the

more important that it be related to bap-

tism (through the renewal of baptismal

promises) and the Eucharist (through

the celebration of confirmation within

the eucharistic celebration). Thus the

Council’s intention to express the “in-

timate connection” which confirmation

has “with the whole of Christian initia-

tion” can be achieved.

This is summed up in the general in-

troduction to the rites of Christian initia-

tion in the Roman Ritual which is re-

printed below in part.

In the special introduction to the rite

of confirmation (below), attention is

drawn to the doctrinal explanation of

the sacrament (nos. 1-2) and the com-

munal celebration of the sacrament

within the local church (no. 4).

PASTORAL PREPARATION

Because of the importance of confirm-

1


2 Rite of Confirmation

ation as a celebration of the local parish

or community (introduction, no. 4), the

catechetical and pastoral preparation

should be addressed to the whole par-

ish or community, as well as to the

group of candidates.

This preparation should include the

use of preaching, bulletins, and other

means in the weeks before the confirma-

tion. On the actual occasion of the rite,

there should be some preparation before

the service so that the congregation is

able to participate; this immediate prep-

aration should include explanations or

commentaries, music rehearsal, etc. Since

relatives and friends from outside the

local community, will often be present,

this immediate preparation is especially

important.

If a booklet or leaflet is provided for

congregational participation, it should

contain sufficient doctrinal and pastoral

material. This introductory material

may be taken from:

(a) the apostolic constitution on the

sacrament of confirmation (doctrinal

and historical);

(b) the general introduction to Chris-

tian initiation already mentioned (from

the Roman Ritual; see below);

(c) the introduction to the rite of con-

firmation, especially nos. 1-4 (below);

(d) the sample homily or address given

in the rite itself.

AGE OF THE CANDIDATES

The revised rite for this sacrament

does not change the discipline of the

Latin or Western Church concerning

the age of confirmation, which remains

“at about seven years of age” (intro-

duction, no. 11). It acknowledges, how-

ever, the custom existing in many places

of postponing the sacrament so that

the candidate may renew and reaffirm

his baptismal commitment with greater

awareness of Christian responsibility.

This matter is left to the judgment of

episcopal conferences.

In the United States the postponement

of the sacrament is customary, and

confirmation is generally received only

several years after first communion. This

may somewhat obscure the relation of

the sacraments of initiation, in which

confirmation complements baptism and

leads to the fullness of the eucharistic

banquet. In view of this, it is important

that the celebration of confirmation be

within Mass, when the complete se-

quence of Christian initiation may be

shown: baptism (through the renewal of

promises), confirmation, Eucharist.

When older persons are baptized

(either at the age customary for confirm-

ation or in later life), they should re-

ceive confirmation before first com-

munion. If this cannot be done on the

occasion of the Easter Vigil, at least it is

possible that such catechumens receive

baptism with confirmation during the

celebration of the Eucharist. As indicated

in the introduction (no. 7b), priests who

lawfully baptize adults have the faculty

from the law to confirm them.

THE BISHOP AS MINISTER OF

CONFIRMATION

The constitution Lumen gentium ex-

plains that the bishop is the original

minister of confirmation, as he is indeed

the minister of baptism, with which con-

firmation is closely joined in tradition.

The celebration of the sacrament by the

bishop, especially during the Eucharist,

is thus a preeminent sign or manifesta-

tion of the local church or diocese. It

can represent the communion of the

individual congregation, in a parish or

community, with the bishop and with

the other congregations of the diocese.

For this reason ministers of confirma-

tion other than the local bishop should

speak of this relationship and the mean-

ing of this communion within the local

church.

ASSOCIATE MINISTERS OF THE

SACRAMENT

The introduction to the rite of con-

firmation (no. 8) explains that when, for


Foreword 3

example, there is a large number to be

confirmed the bishop (or other min-

ister) may associate other priests with

him in the celebration. These associate

ministers may be either (a) those who

hold special offices in the diocese or (b)

the local pastor or priests who have

prepared the candidates.

This provision for associate ministers

should make it possible for a large num-

ber to be confirmed within the euchar-

istic celebration. Confirmation during

Mass has often not been introduced

precisely because of the great length of

the service, but this obstacle is now re-

moved by the assistance of associate

ministers.

The rubrics describe the participation

of the associate ministers:

(a) They impose hands on all the

candidates in silence (by extending their

hands over them), while the bishop says

the prayer for the coming of the Holy

Spirit.

(b) They receive the vessels of oil

from the bishop.

(c) They anoint the candidates, say

the form, and offer the sign of peace

to each one.

ENGLISH TRANSLATION

The English translation of the liturgical

texts for confirmation is for provisional

use in the dioceses of the United States.

It was approved for this purpose by the

Bishops’ Committee on the Liturgy and

the Executive Committee of the National

Conference of Catholic Bishops and

confirmed by the Apostolic See.

The translation was prepared by the

International Committee on English

in the Liturgy, without whose permis-

sion it may not be reproduced in whole

or in part.

PRAYERS OF THE

CONFIRMATION MASS

Since the sacramentary volume of the

Roman Missal has not yet appeared in

English, the several sets of prayers for

the Mass of confirmation are included

with the rite for the celebration of the

sacrament.

These prayers are taken from among

the Masses for the conferral of the sacra-

ments of Christian initiation. The choice

among the prayers is left to the cele-

brant’s discretion.

As noted in the introductory rubric,

these prayers may not be used on the

Sundays of Advent, Lent, and Easter,

on solemnities, on Ash Wednesday,

or during Holy Week.

In most cases there will be singing at

the beginning and at the communion of

the confirmation Mass. Although the re-

spective antiphons are not said in such

circumstances, they are included for the

sake of completeness.

At the end of Mass the usual blessing

may be given, but it is preferable to em-

ploy one of the special substitutes, either

(a) the blessing in the form of four verses,

to each of which the people respond

Amen, or (b) the prayer over the people.

MUSIC

The rite of confirmation is planned to

include sacred song at two points:

(a) Profession of Faith. To complete

the profession of faith (the “renewal of

baptismal promises”) by the candidates,

the assembled congregation affirms the

Church’s faith.

This affirmation may be made, as at

the celebration of baptism, either by

the response Amen to the bishop’s declar-

ation (“This is our faith. . . .”) or by the

congregational singing of an acclamation.

Such an acclamation should be clear

and simple and should be familiar to

the congregation; if a hymn is used, it

should not be lengthy and, in any event,

must be an appropriate climax to the

proclamation of faith.

As an alternative, it may be preferable

for the bishop to make the affirmation

(“This is our faith . . .”) as given in the

text, with the people’s response. This

may then be followed by the singing of

an acclamation or brief song.


4 Rite of Confirmation

(b) Anointing. During the anointing

by the bishop (and priests) it is ap-

propriate to sing an acclamation or

other sacred song. The text should be

expressive of the central meaning of the

celebration—the coming of the Spirit
of God.

If there are very few to be confirmed,

such an acclamation at the anointing

might be sung after each one is con-

firmed. If there is a large number, ac-

clamations or other songs or hymns

might be sung as an accompaniment to

the whole rite of anointing.

The following songs may be recom-

mended as appropriate to the celebration

of confirmation:

“Come, Spirit, Lord” (traditional

melody; text, Prayer of Christians)

‘‘Into Our Hearts, O Spirit Come”

(People’s Mass Book)

Deiss, “Priestly People” {ibid.)

Deiss, “The Spirit of God” {ibid.)

Quinlan, “Clap Your Hands” (Hym-

nalfor Young Christians)

Mass of Confirmation. It is equally

important that the use of music through-

out the Mass of confirmation be well

planned. Because of the solemnity of

the occasion, it should be possible—with
the help of the cantor and choir—to in-
clude more singing than at the usual

Sunday eucharistic celebration.

Even if the singing during the Mass

of confirmation is limited, an appropriate

song at the beginning of Mass and dur-

ing communion should be possible.

And the people should be invited to

sing, as a minimum, the alleluia before

the gospel, the acclamations (Sanctus,

memorial acclamation, Amen) and the

doxology to the Lord’s Prayer (with

the Lord’s prayer itself if possible).

READINGS

Since the homily by the bishop or

other minister of confirmation should be

related to the readings from scripture,

these must be chosen in advance. “An

extensive list of optional readings is

provided to enable the celebrant to con-

sider the particular occasion and the

participating group when he chooses

from a variety of readings” (Lectionary

for Mass, introduction, no. 6). This

choice should be made enough in ad-

vance so that the readers may be pre-

pared.

Either readings from the Mass of the

day or from the texts suggested for

confirmation in the Lectionary for Mass

may be chosen. On the greater feasts

the proper readings should not be omit-

ted. On other occasions readings selected

for their reference to the coming of the

Holy Spirit may be preferable. See Lec-

tionaryfor Mass. nos. 763-767.

PRESENTATION OF THE

CANDIDATES

Although there is no common custom

in the United States for the presentation

of the candidates to the bishop, the

pastor (or another priest, deacon,

catechist, or teacher) may introduce them

to the bishop by calling their names,

formally or informally. If the very large

number of candidates makes this im-

possible, he may at least speak briefly

to invite the candidates to come forward

and to present them as a group to the

bishop.

HOMILY

After the gospel and the formal pre-

sentation of the candidates, the bishop

preaches the homily. A sample is given

in the rite, but the explanation of the

sacrament should be related to, or flow

from, the biblical readings. It is recom-

mended that the homily include some

dialogue with the candidates (introduc-

tion, no. 18), as well as words addressed

to the whole assembly.

If the minister of the sacrament is not

an ordained bishop, he should explain

the bishop’s role as the “original min-

ister” of confirmation {Lumen gentium,

no. 27), so that his own ministry on be-

half of the bishop is clear. (See no. 7

of the introduction below.)


Foreword 5

PROFESSION OF FAITH

The profession of faith takes a form

similar to that of baptism, but includes

a distinct question concerning the com-

ing of the Holy Spirit in the sacrament.

According to circumstances, it may

seem desirable to add an affirmation by

which the individual publicly dedicates

himself to the mission of the Gospel at

an appropriate moment in the rite. The

theme of such a reaffirmation should be

the pledge to “bear witness” to the Lord

before all the world and eagerly work

for the building up of the Body of Christ

(II Vatican Council, decree on the

Church’s missionary activity Ad gentes,

no. 36).

Such a statement may take the form

of an additional question and response,

or, as is done in the rite of religious

profession (no. 55), it may be a positive

statement by the individual candidates.

The latter is particularly appropriate

if there are very few to be confirmed,

but it may be done by a representative of

a larger number of candidates.

Because of the profession of faith

made by the candidates and then af-

firmed by the congregation, the usual

form of profession of faith (“We believe

in one God. . . .”) is omitted.

ANOINTING

There are two impositions of hands in

the rite of confirmation: the first ac-

companies the prayer for the coming of

the Spirit; although not essential, its

profound significance is stressed in the

apostolic constitution and the intro-

duction (no. 9). An explanation of this

laying on of hands may be needed because

it is done by extending the hands over

all the candidates at once in a gesture

that is much more evident than the

second imposition of the minister’s

hand.

The second imposition, which is es-

sential to the sacrament of confirmation

in the Latin Church, is described in the

apostolic constitution in these words:

“the anointing with chrism on the fore-

head, which is done by the imposition of

the hand.” The older rubric which di-

rected that the minister not only place

his thumb with oil on the forehead but

also “impose his right hand upon the

head of the candidate” (Roman Pontif-

ical, confirmation; Roman Ritual, title

III, chapter 2, no. 6) has been suppressed,

as have the signs of the cross made over

the newly confirmed persons. Instead

the minister is simply directed to dip

his right thumb in the chrism and make

the sign of the cross with his thumb on

the candidate’s forehead.

SIGN OF PEACE

After the anointing, the minister gives

the sign of peace to the newly confirmed

by saying “Peace be with you.” The

gesture (striking the cheek lightly) by

which the pax was formerly given has

been suppressed, and no particular

gesture or sign is mentioned in the rite.

Instead any particular ritual for the sign

of peace is for the episcopal conferences

to determine (introduction, no. 17).

In the United States the form of the

sign of peace has been left to local us-

age (National Conference of Catholic

Bishops, November 1969). If the num-

ber of persons confirmed is small, the

bishop may give them some “sign of

peace” after all have been confirmed;

such a gesture may be given individually

or collectively (introduction, no. 18).

During the Mass the newly confirmed

should be invited to bring the gifts to

the altar and may receive communion

under both kinds (see no. 32 of the rite).

In addition, all present may receive

communion under both kinds, in ac-

cordance with the judgment of the Ordin-

ary (National Conference of Catholic

Bishops, November 1970).

RECEPTION INTO FULL

COMMUNION

A large proportion of baptized per-

sons who are admitted into full com-


6 Rite of Confirmation

munion with the Church will not have

been confirmed previously. Such per-

sons may now be confirmed by the priest

who lawfully admits them to full com-

munion (introduction, no. 7b).

In this case the profession of faith is

made according to the regulations of

the local bishop (Secretariat for Promot-

ing Christian Unity, directory on ecum-

menism, May 14, 1967, no. 19). The

form given in the confirmation rite is

preferable. Then the baptized person

is confirmed and receives the Eucharist.

It is important that the general inter-

cessions on this occasion include a peti-

tion for the persons received and that

the sign of peace be expressive of wel-

come into the local community.

Other provisions of the directory on

ecumenism should be noted in this con-

nection: Brethren born and baptized

outside the visible communion of the

Catholic Church “have no need to be

absolved from excommunication” or to

make any abjuration of heresy (no. 19).

“Indiscriminate conditional baptism of

all who desire full communion with

the Catholic Church cannot be approved”

(no. 14). If after serious investigation a

reasonable doubt exists and it is neces-

sary to baptize conditionally, the min-

ister must explain the need and the sig-

nificance of conditional baptism and

“carry out the rite according to the

private form” (no. 15). Only the profes-

sion of faith, confirmation, and euchar-

istic participation take place publicly.

Not only the ones received into full

communion (General Instruction of the

Roman Missal, no. 242) but also all

others present may receive communion

under both kinds, in accordance with

the judgment of the Ordinary (National

Conference of Catholic Bishops, No-

vember 1970).

NOTE ON THE TRANSLATION OF
THE SACRAMENTAL FORM

1.

A literal translation of the new

sacramental form (Accipe signacu-

lum Doni Spiritus Sancti) is: “Re-

ceive the seal of the Gift of the

Holy Spirit.”

2. Underlying the new form is a wealth

of scriptural allusions:

(a) “Seal” is an echo of Ephesians

1:13 (“you also . . . were sealed

with the promised Holy Spirit”).

(b) “Gift” is a reference to Acts

2:38 (“you shall receive the gift

of the Holy Spirit”); see Acts 10:45;

11:17.

(c) The “Gift” (note the capital

letter) is the Holy Spirit himself.

The Holy Spirit is the divine per-

son who is promised by the Father

(Luke 24:29; Acts 1:4) and is sent

by the Father (Acts 2:33; John

14:26; 15:26).

3. The use of chrism relates con-

firmation to the anointing of

Christ by the Spirit, marking him

out as the beloved or only Son

(Matt. 3:16-17; Isaiah 42:1). It is

the Holy Spirit who gives us the

character of sonship in relation to

the Father (Romans 8:14-17; Gal-

atians 4:6-7).

4. In translation it seems desirable to

include as much of this scriptural

resonance as can be carried in a

simple formula. We must try to
suggest (a) the personal nature of

the Gift; (b) the origin of the Gift

in the Father; (c) the relationship

of sonship that is implied in the

character of confirmation. The fol-

lowing translation suggests some-

thing of these concepts: “Receive

the seal of the Holy Spirit, the

Gift of the Father.”

5. The Son is not mentioned, but his

active mission of the Holy Spirit

is implicit in the whole rite. The

theological question of the Filioque

is not at issue: the sacramental

form expresses the external mis-

sion of the Holy Spirit (in which

the exalted Son plays an essential

role), and is not concerned prim-

arily with the eternal procession of

the Holy Spirit from Father and

Son.


APOSTOLIC CONSTITUTION

ON THE

SACRAMENT OF CONFIRMATION

PAUL, BISHOP

Servant of the Servants of God

For an Everlasting Memorial

The sharing in the divine nature which

is granted to men through the grace of

Christ has a certain likeness to the origin,

development, and nourishing of natural

life. The faithful are born anew by

baptism, strengthened by the sacrament

of confirmation, and finally are sus-

tained by the food of eternal life in the

eucharist. By means of these sacraments

of Christian initiation, they thus receive

in increasing measure the treasures of

divine life and advance towards the per-

fection of charity. It has rightly been

written: “The body is washed, that the

soul may be cleansed; the body is an-

ointed, that the soul may be consecrated;

the body is signed, that the soul too may

be fortified; the body is overshadowed

by the laying on of hands, that the soul

too may be enlightened by the Spirit;

the body is fed on the body and blood of

Christ, that the soul too should be

nourished by God.” 1

The Second Vatican Ecumenical

Council, conscious of its pastoral pur-

pose, devoted special attention to these

sacraments of initiation. It prescribed

that the rites should be suitably revised

in order to make them more suited to

the understanding of the faithful. Since

the Rite for the Baptism of Children,

revised at the mandate of that General

Council and published at our command,

is already in use, it is now fitting to pub-

lish the rite of confirmation, in order to

show in its true light the unity of Chris-

tian initiation.

In fact, careful attention and applica-

tion have been devoted in these last

years to the task of revising the manner

of celebrating this sacrament. The aim

of this work has been that “the intimate

connection which this sacrament has

with the whole of Christian initiation

should be more lucidly set forth.”2 The

link between confirmation and the other

sacraments of initiation is shown forth

more clearly not only by closer associa-

tion of these sacraments but also by the

rite and words by which confirmation is

conferred. This is done so that the rite

and words of this sacrament may “ex-

press more clearly the holy things which

they signify. The Christian people, so

far as possible, should be able to under-

stand them with ease and as a commun-

ity to take full and active part in the

celebration.” 3

For that purpose, it has been our wish

also to include in this revision what

concerns the very essence of the rite of

confirmation, through which the faithful

receive the Holy Spirit as a Gift.

The New Testament shows how the

Holy Spirit assisted Christ in fulfilling

his messianic mission. On receiving the

baptism of John, Jesus saw the Spirit

descending on him (cf. Mark 1:10) and

remaining with him (cf. John 1:32). He

was impelled by the Spirit to undertake

7


Rite of Confirmation

his public ministry as the Messiah, rely-

ing on the Spirit’s presence and assist-

ance. Teaching the people of Nazareth,

he insinuated by what he said that the

words of Isaiah, “The Spirit of the Lord

is upon me,” referred to himself (cf. Luke

4: 17-21).

He later promised his disciples that

the Holy Spirit would help them also

to bear fearless witness to their faith

even before persecutors (cf. Luke 12:12).

The day before he suffered, he assured

his Apostles that he would send the

Spirit of truth from his Father (cf. John

15:26) to stay with them “for ever” (John

14:16) and help them to be his wit-

nesses (cf. John 15:26). Finally, after his

resurrection, Christ promised the coming

descent of the Holy Spirit: “You will re-

ceive power when the Holy Spirit comes

down on you; then you are to be my

witnesses” (Acts 1:8; cf. Luke 24:49).

And in fact, on the day of the feast of

Pentecost, the Holy Spirit came down in

an extraordinary way on the Apostles

as they were gathered together with Mary

the Mother of Jesus and the group of

disciples. They were so “filled with” the

Holy Spirit (Acts 2:4) that by divine in-

spiration they began to proclaim “the

mighty works of God.” Peter regarded

the Spirit who had thus come down upon

the Apostles as the gift of the messianic

age (cf. Acts 2:17-18). Those who be-

lieved the Apostles’ preaching were then

baptized and they too received “the gift

of the Holy Spirit” (Acts 2:38). From

that time on the Apostles, in fulfillment

of Christ’s wish, imparted to the neo-

phytes the gift of the Spirit, by the lay-

ing on of hands to complete the grace of

baptism. Hence it is that the Letter to

the Hebrews lists among the first ele-

ments of Christian instruction the teach-

ing about baptisms and the laying on of

hands (Hebrews 6:2). This laying on of

hands is rightly recognized by Catholic

tradition as the beginning of the sacra-

ment of confirmation, which in a cer-

tain way perpetuates the pentecostal

grace in the Church.

This makes clear the specific import-

ance of confirmation for sacramental in-

itiation by which the faithful “as mem-

bers of the living Christ are incorpor-

ated into him and made like him through

baptism and through confirmation and

the eucharist.”4 In baptism, neophytes

receive forgiveness of sins, adoption as

sons of God, and the character of Christ,

by which they are made members of the

Church and for the first time become

sharers in the priesthood of their Savior

(cf. 1 Peter 2:5,9). Through the sacra-

ment of confirmation, those who have

been born anew in baptism receive the

inexpressible Gift, the Holy Spirit him-

self, by which “they are endowed . . .

with special strength.”5 Moreover, hav-

ing received the character of this sacra-

ment, they are “bound more intimately

to the Church”6 and “they are more

strictly obliged to spread and defend

the faith both by word and by deed as

true witnesses of Christ.”7 Finally, con-

firmation is so closely linked with the

holy eucharist8 that the faithful, after

being signed by holy baptism and con-

firmation, are incorporated fully into

the body of Christ by participation in

the eucharist.9

From ancient times the conferring of

the gift of the Holy Spirit has been car-

ried out in the Church with various rites.

These rites underwent many changes in

the East and the West, while always

keeping the significance of a conferring

of the Holy Spirit. 10

In many Eastern rites, it seems that

from early times a rite of anointing, not

then clearly distinguished from baptism,

prevailed for the conferring of the Holy

Spirit. That rite continues in use today

in the greater part of the Churches of

the East.

In the West there are very ancient

testimonies about the part of Christian

initiation which was later distinctly re-

cognized as the sacrament of confirma-

tion. After the baptismal washing and

before the eucharistic meal, the perform-

ance of many rites is indicated, such as

anointing, the laying on of the hand,

and “signing.” 11 These are contained


Apostolic Constitution
9

both in liturgical documents 12 and in

many testimonies of the Fathers. In the

course of the centuries, problems and

doubts arose as to what belonged with

certainty to the essence of the rite of

confirmation. It is fitting to mention at

least some of the elements which, from

the thirteenth century onwards, in the

ecumenical councils and in the docu-

ments of the popes, cast light on the

importance of anointing while at the

same time not allowing the laying on of

hands to be obscured.

Our predecessor Innocent III wrote:

“By the anointing of the forehead the

laying on of the hand is designated,

which is otherwise called confirmation,

since through it the Holy Spirit is given

for growth and strength.” 13 Another of

our predecessors, Innocent IV, recalls

that the Apostles conferred the Holy

Spirit “through the laying on of the

hand, which confirmation or the anoint-

ing of the forehead represents.” 14 In the

profession of faith of Emperor Michael

Palaeologus, which was read at the

Second Council of Lyons, mention is

made of the sacrament of confirmation,

which “bishops confer by the laying on

of the hands, anointing with chrism

those who have been baptized.” 15 The

Decree for the Armenians, issued by the

Council of Florence, declares that the

“matter” of the sacrament of confirma-

tion is “chrism made of olive oil. . . .

and balsam,” 16 and, quoting the words

of the Acts of the Apostles concerning

Peter and John, who gave the Holy

Spirit through the laying on of hands

(cf. Acts 8:17), it adds: “in place of that

laying on of the hand, in the Church

confirmation is given.” 19 The Council

of Trent, though it had no intention of

defining the essential rite of confirma-

tion, nevertheless designated it with the

sole name of the sacred chrism of con-

firmation. 18 Benedict XIV made this

declaration: “Therefore let this, which is

beyond dispute, be said: in the Latin

Church the sacrament of confirmation is

conferred by using sacred chrism or olive

oil, mixed with balsam and blessed by

the bishop, and by tracing the sign of

the cross by the minister of the sacra-

ment on the forehead of the recipient,

while the same minister pronounces the

words of the form.” 19

Many theologians, taking account of

these declarations and traditions, main-

tained that for valid administration of

confirmation there was required only

anointing with chrism, done by placing

the hand on the forehead. In spite of

this, however, in the rites of the Latin

Church a laying of hands upon those

to be confirmed was always prescribed

before the anointing.

With regard to the words of the rite

by which the Holy Spirit is given, it

should be noted that, already in the prim-

itive Church, Peter and John, in order

to complete the initiation of those bap-

tized in Samaria, prayed for them to

receive the Holy Spirit and then laid

hands on them (cf. Acts 8:15-17). In the

East, in the fourth and fifth centuries

there appear in the rite of anointing

the first indications of the words “sig-

naculum doni Spiritus Sancti.”20 These

words were quickly accepted by the

Church of Constantinople and are still

used by the Churches of the Byzantine

rite.

In the West, however, the words of this

rite, which completed baptism, were not

defined until the twelfth and thirteenth

centuries. But in the twelfth-century

Roman Pontifical the formula which

later became the common one first oc-

curs: “I sign you with the sign of the

cross and confirm you with the chrism of

salvation. In the name of the Father

and of the Son and of the Holy Spirit.” 21

From what we have recalled, it is

clear that in the administration of con-

firmation in the East and the West,

though in different ways, the most im-

portant place was occupied by the an-

ointing, which in a certain way repre-

sents the apostolic laying on of hands.

Since this anointing with chrism well

represents the spiritual anointing of the

Holy Spirit, who is given to the faithful,


10 Rite of Confirmation

we intend to confirm its existence and

importance.

As regards the words which are pro-

nounced in confirmation, we have ex-

amined with due consideration the dig-

nity of the venerable formula used in

the Latin Church, but we judge pref-

erable the very ancient formula belong-

ing to the Byzantine rite, by which the

Gift of the Holy Spirit himself is ex-

pressed and the outpouring of the Spirit

which took place on the day of Pente-

cost is recalled (cf. Acts. 2:1-4, 38). We
therefore adopt this formula, rendering

it almost word for word.

Therefore, in order that the revision

of the rite of confirmation may fittingly

embrace also the essence of the sacra-

mental rite, by our supreme apostolic

authority we decree and lay down that

in the Latin Church the following should

be observed for the future:

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.”

Although the laying of hands on the

candidates, which is done with the pre-

scribed prayer before the anointing,

does not belong to the essence of the

sacramental rite, it is nevertheless to be

held in high esteem, in that it contributes

to the integral perfection of that rite

and to a clearer understanding of the

sacrament. It is evident that this preced-

ing laying on of hands differs from the

laying on of the hand by which the an-

ointing is done on the forehead.

Having established and declared all

these elements concerning the essential

rite of the sacrament of confirmation, we

also approve by our apostolic authority

the order for the same sacrament, which

has been revised by the Congregation

for Divine Worship, after consultation

with the Congregations for the Doctrine

of the Faith, for the Discipline of the

Sacraments, and for the Evangelization

of Peoples as regards the matters which

are within their competence. The Latin

edition of the order containing the new

form will come into force as soon as it

is published; the editions in the vernac-

ular languages, prepared by the episcopal

conferences and confirmed by the Apos-

tolic See, will come into force on the

dates to be laid down by the individual

conferences. The old order may be used

until the end of the year 1972. From

January 1, 1973, however, only the

new order is to be used by those con-

cerned.

We intend that everything that we

have laid down and prescribed should

be firm and effective in the Latin Church,

notwithstanding, where relevant, the

apostolic constitutions and ordinances

issued by our predecessors, and other

prescriptions, even if worthy of special

mention.

Given in Rome, at Saint Peter’s, on

the fifteenth day of August, the Solem-

nity of the Assumption of the Blessed

Virgin Mary, in the year 1971, the ninth

of our pontificate.

Paul PP. VI

NOTES

1. Tertullian, De resurrectione mor-

tuorum, VIII, 3: CCL, 2, 931.

2. Cf. Second Vatican Council, con-

stitution Sacrosanctum Concilium,

no. 71: AAS, 56 (1964) 118.

3.

Ibid, no. 21: p.106.


Apostolic Constitution 11

4. Cf. Second Vatican Council, de-

cree Ad Gentes divinitus, no. 36:

AAS, 58 (1966), 983.

5. Second Vatican Council, dogmatic

constitution Lumen Gentium, no.

11: AAS, 57 (1965) 15.

6. Ibid.

7. Ibid.; cf. decree Ad Gentes div-

initus, no. 11: AAS, 58 (1969) 959-

960.

8. Cf. Second Vatican Council, de-

cree Presbyterorum Ordinis, no.

5: AAS, 58 (1966) 997.

9. Cf. ibid.: pp. 997-998.

10. Cf. Origen, De Principiis, I, 3, 2:

GCS, 22, 49 sq.; Comm, in Ep. ad

Rom., V, 8; PG, 14, 1038; Cyril of

Jerusalem, Catech. XVI, 26; XXI,

1-7: PG, 33,956; 1088-1093.

11. Cf. Tertullian, De Baptismo, VII-

VIII: CCL, 1, 282 sq.; B. Botte,

La tradition apostolique de Saint

Hippolyte: Liturgiewissenschaftliche

Quellen und Forschungen, 39 (Mun-

ster in W., 1963) 52-54; Ambrose,

De Sacramentis, II, 24; III, 2, 8;

VI, 2, 9: CSEL., 73, pp. 36, 42,

74-75; De Mysteriis, VII, 42: ibid.:

p. 106.

12. Liber Sacramentorum Romanae

Ecclesiae Ordinis Anni circuli,

ed. L. C. Mohlberg: Rerum Ec-

clesiasticarum Documenta, Fontes,

IV (Rome, 1960), 75; Das Sacra-

mentarium Gregorianum nach dem

Aachener Urexemplar, ed. H. Lietz-

man: Liturgiegeschichtliche Quellen,

3 (Munster in W., 1921), 53 sq.;

Liber Ordinum, ed. M. Ferotin:

Monumenta Ecclesiae Liturgica, V
(Paris, 1904), 33 sq.; Missale Gal-

licanum Vetus, ed. L. C. Mohlberg:

Rerum Ecclesiasticarum Documenta,

Fontes, III (Rome, 1958), 42: Missale

Gothicum, ed. L. C. Mohlberg: Re-

rum Ecclesiasticarum Documenta, V
(Rome, 1961), 67; C. Vogel - R.

Elze, Le Pontifical Romano-Ger-

manique du dixieme siicle, Le Texte,

II; Studi e Testi, 227 (Vatican

City, 1963), 109; M. Andrieu, Le

Pontifical Romain au Moyen-Age,

t.l., Le Pontifical Romain du XII
e

siecle: Studi e Testi, 86 (Vatican

City, 1938), 247 sq., 289; t.2, Le

Pontifical de la Curie Romaine

au XIII
e

siecle: Studi e Testi, 87

(Vatican City, 1940), 452 sq.

13. Ep. Cum venisset: PL, 215, 285.

The profession of faith which the

same pope prescribed for the

Waldensians includes the fol-

lowing: Confirmationem ab epis-

copo factam, id est impositionem

manuum, sanctam et venerande

accipiendam esse censemus: PL,

215, 1511.

14. Ep. Sub Catholicae professione:

Mansi, Cone. Coll., t.23, 579.

15. Mansi, Cone. Coll, t.24, 71.

16. Epistolae Pontificiae ad Concilium

Florentinum spectantes, ed. G.

Hofmann: Concilium Florentinum,

vol. I, ser. A. part II (Rome, 1944),

128.

17. Ibid., p. 129.

18. Concilii Tridentini Actorum pars

altera, ed. S. Ehses: Concilium

Tridentinum, V, Act. II (Friburgi

Br., 1911), 996.

19. Ep. Ex quo primum tempore, 52:

Benedicti XIV. . . . Bullarium, t.

Ill (Prati, 1847), 320.

20. Cf. Cyril of Jerusalem, Catech.

XVIII, 33: PG 33, 1056; Asterius,

Bishop of Amasea, In parabolam

de fillio prodigo, in “Photii Bib-

liotheca,” Cod. 271: PG, 104, 213.

Cf. also Epistola cuiusdam Patri-

archae Coustantinopo litani ad Mar-

tyrium Episcopum Antiochenum:

PG, 119,900.

21. M. Andrieu, Le Pontifical Romain

au Moyen-Age, t.l, Le Pontifical

Romain du XII
e

siecle: Studi e

Testi, 86, (Vatican City, 1938).

247.


GENERAL INTRODUCTION TO

CHRISTIAN INITIATION

(EXCERPT FROM THE ROMAN RITUAL)

1. Through the sacraments of Christian

initiation men and women are freed

from the power of darkness. With Christ

they die, are buried and rise again. They

receive the Spirit of adoption which

makes them God’s sons and daughters

and, with the entire people of God, they

celebrate the memorial of the Lord’s

death and resurrection. 1

2. Through baptism men and women

are incorporated into Christ. They are

formed into God’s people, and they ob-

tain forgiveness of all their sins. They

are raised from their natural human

condition to the dignity of adopted chil-

dren. 2 They become a new creation

through water and the Holy Spirit.

Hence they are called, and are indeed,

the children of God. 3

Signed with the gift of the Spirit in

confirmation, Christians more perfectly

become the image of their Lord and are

filled with the Holy Spirit. They bear

witness to him before all the world and

eagerly work for the building up of the

body of Christ. 4

Finally they come to the table of the

eucharist, to eat the flesh and drink the

blood of the Son of Man so that they

may have eternal life5 and show forth

the unity of God’s people. By offering

themselves with Christ, they share in

his universal sacrifice: the entire com-

munity of the redeemed is offered to

God by their high priest. 6 They pray

for a greater outpouring of the Holy

Spirit so that the whole human race may

be brought into the unity of God’s

family. 7

Thus the three sacraments of Christian

initiation closely combine to bring the

faithful to the full stature of Christ and

to enable them to carry out the mission

of the entire people of God in the Church

and in the world. 8 .

NOTES

1. II Vatican Council, Decree on the

Church’s Missionary Activity, Ad

Gentes, 14.

2. Romans 8:5; Galatians 4:5; Council

of Trent, 6th Session, Decree on

Justification, Chapter 4, Denz. 796

(1524).

3. 1 John 3:1.

4. II Vatican Council, Decree on the

Church’s Missionary Activity, Ad

Gentes, 36.

5. John 6:55.

6. Saint Augustine, The City of God, X,

6: PL 41, 284: II Vatican Council,

Dogmatic Constitution on the

Church, Lumen Gentium, 11; Decree

on the Life and Ministry of Priests,

Presbyterorum Ordinis, 2.

7. II Vatican Council, Dogmatic Con-

stitution on the Church, Lumen

Gentium, 28.

8. Ibid'., 31.

12


INTRODUCTION

I. DIGNITY OF CONFIRMATION

1. Those who have been baptized con-

tinue the path of Christian initiation

through the sacrament of confirmation.

In this sacrament they receive the Holy

Spirit, who was sent upon the apostles

by the Lord on the day of Pentecost.

2. This gift of the Holy Spirit conforms

believers more perfectly to Christ and

strengthens them so that they may bear

witness to Christ for the building up of

his body in faith and love. They are so

marked with the character or seal of

the Lord that the sacrament of confirma-

tion cannot be repeated.

II. OFFICES AND MINISTRIES IN

THE CELEBRATION OF CON-

FIRMATION

3. It is the responsibility of the people

of God to prepare the baptized for the

reception of the sacrament of confirma-

tion. Pastors should see that all the

baptized come to the fullness of Christian

initiation and are therefore carefully pre-

pared for confirmation.

Adult catechumens, who are to be con-

firmed immediately after baptism, have

the help of the Christian community

and, in particular, the formation which is

given to them during the catechumenate

—in which catechists, sponsors, and
members of the local church participate

—

catechesis, and common liturgical cele-

brations. The steps of the catechumenate

will be appropriately adapted to those

who, baptized in infancy, are confirmed

as adults.

The initiation of children into the sac-

ramental life is especially the respon-

sibility and concern of Christian parents.

They are to form and gradually increase

a spirit of faith in the children and, with

the help of catechetical institutions,

prepare them for the fruitful reception

of the sacraments of confirmation and

the eucharist. The role of the parents is

also expressed by their active participa-

tion in the celebration of the sacra-

ments.

4. Attention should be paid to the fes-

tive and solemn character of the liturgi-

cal service, especially its significance

for the local church. It is appropriate

for all the candidates to be assembled for

a common celebration. The whole people

of God, represented by the families

and friends of the candidates and by

members of the local community, will be

invited to take part in the celebration

and will express its faith in the gifts of

the Holy Spirit.

5. Ordinarily there should be a sponsor

for each of those to be confirmed. The

sponsor brings the candidate to receive

the sacrament, presents him to the min-

ister for anointing, and will later help

him to fulfill his baptismal promises

faithfully under the influence of the Holy

Spirit.

In view of contemporary pastoral cir-

cumstances, it is desirable that the god-

parent at baptism, if present, also be the

sponsor at confirmation; canon 796, no.

1, is abrogated. This change expresses

more clearly the relationship between

baptism and confirmation and also

makes the duty and function of the spon-

sor more effective.

Nonetheless the choice of a special

sponsor for confirmation is not ex-

cluded. Even the parents themselves may

present their children for confirmation.

It is the responsibility of the local Ordin-

ary to determine diocesan practice in the

light of local circumstances.

6. Pastors will see that the sponsor,

chosen by the candidate or his family, is

spiritually qualified for the office and

13


14 Rite of Confirmation

satisfies these requirements:

a) that he is sufficiently mature for

this role;

b) that he belongs to the Catholic

Church and has been initiated in

the three sacraments of baptism,

confirmation, and the eucharist;

c) that he is not prohibited by law

from exercising the role of

sponsor.

7.

The original minister of confirmation

is the bishop. Ordinarily the sacrament

is administered by the bishop so that

there will be a more evident relationship

to the first pouring forth of the Holy

Spirit on the day of Pentecost. After

they were filled with the Holy Spirit,

the apostles themselves gave the Spirit

to the faithful through the laying on of

their hands. In this way the reception of

the Spirit through the ministry of the

bishop shows the close bond which joins

the confirmed to the Church and the

mandate of Christ to be witnesses among

men.

In addition to the bishop, the law

gives the faculty to confirm to the fol-

lowing:

a) apostolic administrators who

are not bishops, prelates or ab-

bots nullius, vicars and prefects

apostolic, vicars capitular, within

the limits of their territory and

while they are in office;

b) priests who, in virtue of an of-

fice which they lawfully hold,

baptize an adult or a child old

enough for catechesis, or admit

a validly baptized adult into full

communion with the Church;

c) in danger of death, provided a

bishop is not easily available or

is lawfully impeded: pastors

and parochial vicars; in their

absence, their parochial assoc-

iates; priests who are in charge

of special parishes lawfully estab-

lished; administrators; substi-

tutes; and assistants 1 In the ab-

sence of all of the preceding,

any priest who is not subject to

censure or canonical penalty.

8. In case of true necessity and special

reason, for example, the large number of

persons to be confirmed, the minister of

confirmation mentioned in no. 7 or the

extraordinary minister designated by

special indult of the Apostolic See or by

law may associate other priests with him-

self in the administration of this sacra-

ment.

It is required that these priests:

a) have a particular function or of-

fice in the diocese, namely, vic-

ars general, episcopal vicars

or delegates, district or regional

vicars,
2 or those who by man-

date of the Ordinary are con-

sidered to have equivalent of-

fices;

b) be the pastors of the places where

confirmation is conferred, pas-

tors of the places where the can-

didates belong, or priests who

have taken a special part in the

catechetical preparation of the

candidates.

III. CELEBRATION OF THE

SACRAMENT

9. The sacrament of confirmation is

conferred through the anointing with

chrism on the forehead, which is done

by the imposition of the hand, and

through the words: Receive the seal of

the Holy Spirit, the Gift of the Father.

Even though the imposition of hands

upon the candidates with the prayer All-

powerful God, does not pertain to the

valid conferral of the sacrament, it is

to be strongly emphasized for the in-

tegrity of the rite and the fuller under-

standing of the sacrament.

Priests who are associated with the

principal minister in conferring the sacra-

ment join him in imposing their hands

upon all the candidates together, but

they do not say the prayer.

The whole rite has a twofold mean-

ing. The imposition of hands upon the

candidates by the bishop and the con-


Introduction 15

celebrating priests expresses the biblical

gesture by which the gift of the Holy

Spirit is invoked and in this way is well

adapted to the understanding of the

Christian people. The anointing with

chrism and the accompanying words ex-

press clearly the effects of the gift of the

Holy Spirit. Signed with the perfumed

oil by the bishop’s hand, the baptized

person receives the indelible character,

the seal of the Lord, together with the

gift of the Spirit, which conforms him

more closely to Christ and gives him the

grace of spreading the Lord’s presence

among men.

10. The chrism is consecrated by the

bishop in the Mass which is ordinarily

celebrated on Holy Thursday for this

purpose.

11. Adult catechumens and children

who are baptized at an age when they

can be catechized should ordinarily be

admitted to confirmation and the euchar-

ist at the same time they receive bap-

tism. If this is impossible, they should

receive confirmation in a common cele-

bration (cf. no. 4). Similarly, adults who

are baptized in infancy should, after

suitable preparation, receive confirma-

tion and the eucharist in a common cele-

bration.

With regard to children, in the Latin

Church the administration of confirma-

tion is generally postponed until about

the seventh year. For pastoral reasons,

however, especially to strengthen in

the life of the faithful complete obedience

to Christ the Lord in loyal testimony to

him, episcopal conferences may choose

an age which appears more appropriate,

so that the sacrament is conferred after

appropriate formation at a more mature

age.

In this case there should be the neces-

sary concern that children be confirmed

at the proper time, even before the use

of reason, where there is danger of

death or other serious difficulty. They

should not be deprived of the benefit of

this sacrament.

12. One must be baptized to receive

the sacrament of confirmation. In addi-

tion, if the baptized person has the use

of reason, it is required that he be in a

state of grace, properly instructed, and

able to renew his baptismal promises.

It is the responsibility of the episcopal

conferences to determine more precisely

the pastoral means for the preparation of

children for confirmation.

With regard to adults, the same princ-

iples should be followed, with suitable

adaptations, which are in effect in in-

dividual dioceses for the admission of

catechumens to baptism and the euchar-

ist. In particular, suitable catechesis

should precede confirmation. The rela-

tionship of candidates with the Christian

community and with individual members

of the faithful should be sufficiently ef-

fective to assist them in their formation.

This should be directed toward their

giving the witness of a Christian life and

exercising the Christian apostolate, while

developing a genuine desire to participate

in the eucharist (cf. Introduction to the

Christian Initiation of Adults, no. 19).

It sometimes happens that the prep-

aration of a baptized adult for confir-

mation is part of his preparation for mar-

riage. In such cases, if it is foreseen

that the conditions for a fruitful recep-

tion of confirmation will not be satisfied,

the local Ordinary will judge whether

it is better to defer confirmation until

after the marriage.

If one who has the use of reason is

confirmed in danger of death, he should

be prepared spiritually, so far as possible,

depending upon the circumstances of

the individual case.

13.

Ordinarily confirmation takes place

within Mass in order to express more

clearly the fundamental connection of

this sacrament with the entirety of

Christian initiation. The latter reaches

its culmination in the communion of the

body and blood of Christ. Therefore the

newly-confirmed should participate in

the eucharist which completes their

Christian initiation.

If the candidates for confirmation are


16 Rite of Confirmation

children who have not received the euch-

arist and are not admitted to their first

communion at this liturgical celebration

or in other special circumstances, con-

firmation is celebrated outside Mass.

When this occurs, there should first be a

celebration of the word of God.

It is fitting that the minister of con-

firmation celebrate the Mass or, better,

concelebrate the Mass, especially with the

priests who may join him in the admini-

stration of the sacrament.

If the Mass is celebrated by someone

else, it is proper that the bishop preside

over the liturgy of the word and that he

give the blessing at the end of Mass.

Emphasis should be given to the cele-

bration of the word of God which begins

the rite of confirmation. It is from the

hearing of the word of God that the di-

verse activity of the Holy Spirit flows

upon the Church and upon each one of

the baptized and the confirmed and it

is by this word that God’s will is manifest

in the life of Christians.

The recitation of the Lord’s Prayer by

the newly-confirmed with the rest of the

people is also of very great importance,

whether during Mass before Communion

or outside Mass before the blessing, be-

cause it is the Spirit who prays in us,

and the Christian in the Spirit says:

Abba, Father.

14. The pastor should record the

names of the minister, those confirmed,

parents and sponsors, the date and place

of confirmation in a special book, in ad-

dition to the notation in the baptismal

register, which is made according to law.

15. If the pastor of the newly-con-

firmed is not present, the minister should

promptly inform him of the confirma-

tion either personally or through a rep-

presentative.

IV. ADAPTATIONS IN THE RITE

OF CONFIRMATION

16. In virtue of the Constitution on the

Sacred Liturgy (art. 63b), episcopal con-

ferences have the right to prepare a title

in particular rituals corresponding to

this title of the Roman Pontifical on

confirmation. This is to be adapted to

the needs of individual regions so that,

after confirmation of their action by

the Apostolic See, the ritual may be used

in their territory. 3

17. The episcopal conference will con-

sider whether in view of local circum-

stances and the culture and traditions

of the people it is opportune:

a) to make suitable adaptations of

the formulas for the renewal of

baptismal promises and profes-

sions, either following the text

in the order of baptism or ac-

commodating these formulas to

the circumstances of the candi-

dates for confirmation;

b) to introduce a different manner

for the minister to give the sign

of peace after the anointing,

either to the individuals or to

all the newly-confirmed together.

18. The minister of confirmation may

introduce some comments into the rite

in individual cases and in view of the na-

ture of the candidates for confirmation.

He may also make appropriate accom-

modations in the existing texts, for ex-

ample, by expressing these in a kind of

dialogue, especially with children.

When confirmation is given by a min-

ister who is not a bishop, whether by

concession of the general law or by

special indult of the Apostolic See, he

should mention in the homily that the

bishop is the original minister of the

sacrament. He should explain why priests

receive the faculty to confirm from the

law or by an indult of the Apostolic See.

V. PREPARATIONS

19. The following should be prepared

for confirmation:

a) vestments for the celebration of

Mass, for the bishop and for

the priests who assist him and

who concelebrate the Mass with

him; if the bishop does not cele-

brate the Mass, the minister and


Introduction 17

the priests who assist him should

participate in the Mass wearing

the vestments for confirmation:

alb, stole, and, for the minister

of confirmation, cope; these

vestments are also worn for

confirmation outside Mass;

b) chair for the bishop and the

priests who assist him;

NOTES

1. Cf. canons 451, 471, 476, 216, §4, 472, 3. Cf. Rite of Baptism for Children

474,475. (1969), General Instruction on Chris-

2. Cf. canon 217, §1. tian Initiation, nos. 30-33.

c) vessel (or vessels) of chrism;

d) Roman Pontifical or Ritual;

e) preparations for Mass and for

communion under both kinds, if

it is given in this way;

I) preparations for the washing of

the ministers’ hands after the

anointing.


CHAPTER I

RITE OF CONFIRMATION WITHIN MASS

This Mass is celebrated, with red or white vestments, when confirmation is

conferred within Mass or immediately before or after Mass.

It may be used on any day except the Sundays of Advent, Lent, and

Easter, solemnities, Ash Wednesday, and Holy Week.

Entrance antiphon Ezekiel 36:25-26

I will pour clean water on you and I will

give you a new heart, a new spirit within

you, says the Lord.

Or: Cf. Romans 5:5;8: 1

1

The love of God has been poured into our

hearts by his Spirit living in us.

OPENING PRAYER

Let us pray

(Prayer in silence)

A

God of power and mercy,

send your Holy Spirit

to live in our hearts

and make us temples of his glory.

B

Lord, fulfill your promise:

send your Holy Spirit

to make us witnesses before the world

to the Good News

proclaimed by Jesus Christ, Our Lord.

18


Confirmation Within Mass 19

c

Lord,

send us your Holy Spirit

to help us walk in unity of faith

and grow in the strength of his love

to the full stature of Christ.

D

Lord, fulfill the promise

given by your Son

and send the Holy Spirit

to enlighten our minds

and lead us to all truth.

[We ask you this] through our Lord Jesus Christ,

your Son,

who lives and reigns with you and the Holy Spirit,

one God, for ever and ever.

R. Amen.

LITURGY OF THE WORD

20. The liturgy of the word is celebrated in accord with the rubrics. The

readings may be taken in whole or in part either from the Mass of the day or

from the texts in the Lectionary for Mass (nos. 763-767).

PRESENTATION OF THE CANDIDATES

21. After the gospel the bishop and the priests who assist him are seated.

The pastor or another priest, deacon, or catechist presents the candidates for

confirmation according to the custom of the region. If possible, each candidate

is called by name and comes individually to the sanctuary. If the candidates

are children, they are accompanied by one of their sponsors or parents and

both stand before the celebrant.

If there are many candidates, they are not called by name, but take a suit-

able place before the bishop.

HOMILY OR ADDRESS

22. The bishop then gives a brief homily. He should explain the readings and

lead the candidates, their sponsors and parents, and the whole assembly to a

deeper understanding of the mystery of confirmation.

He may use these or similar words:


20 Rite of Confirmation

At Pentecost the apostles received the Holy Spirit as the

Lord had promised. They also received the power of

giving the Holy Spirit and so completing the work of

baptism. This we read in the Acts of the Apostles. When

Saint Paul placed his hands on those who had been

baptized, the Holy Spirit came upon them, and they

began to speak in other languages and prophetic words.

Bishops are successors of the apostles and have this

power of giving the Holy Spirit to the baptized, either

personally or through the priests they appoint.

In our day the coming of the Holy Spirit is not usually

marked by the gift of tongues, but we know his coming

by faith. He fills our hearts with the love of God, brings

us together in one faith but in different vocations, and

works within us to make the Church one and holy.

The gift of the Holy Spirit which you are to receive will

be a spiritual sign and seal to make you more Christ-

like and more perfect members of his Church. At his

baptism by John, Christ was anointed by the Spirit and

sent out on his public ministry to set the world on fire.

You have already been baptized into Christ and now

you will receive the power of his Spirit and the sign of

the cross on your forehead. You must be witnesses be-

fore all the world to his suffering, death, and resurrec-

tion; your way of life should reflect the goodness of

Christ. Christ gives varied gifts to his Church, and the

Spirit distributes them among the members of Christ’s

body to build up the holy people of God in unity and

love.

Be active members of the Church, alive in Jesus Christ.

Under the guidance of the Holy Spirit give your lives

completely in the service of all, as did Christ, who

came not to be served but to serve.

Before you receive the Spirit, renew the profession of

faith you made in baptism or your parents and god-

parents made for you in union with the whole Church.


Confirmation Within Mass 21

RENEWAL OF BAPTISMAL PROMISES

23. After the homily the candidates stand and the bishop questions them. They

respond together.

Bishop: Do you reject Satan and all his works and all his empty

promises?

Candidates: Ido.

Bishop: Do you believe in God the Father almighty, creator of

heaven and earth?

Candidates: Ido.

Bishop: Do you believe in Jesus Christ, his only Son, our Lord,

who was born of the Virgin Mary, was crucified, died,

and was buried, rose from the dead, and is now seated

at the right hand of the Father?

Candidates: Ido.

Bishop: Do you believe in the Holy Spirit, the Lord, the giver

of life, who came to the apostles at Pentecost and who

comes to you today in the sacrament of confirmation?

Candidates: Ido.

Bishop: Do you believe in the holy catholic Church, the com-

munion of saints, the forgiveness of sins, the resurrec-

tion of the body, and life everlasting?

Candidates: I do.

The bishop gives his assent to their profession of faith and proclaims

the faith of the Church:

This is our faith. This is the faith of the Church.

We are proud to profess it in Christ Jesus our Lord.

The congregation responds:

Amen.

For This is our faith, some other formula may be substituted, or the community

may express its faith in a suitable song.


22 Rite of Confirmation

IMPOSITION OF HANDS

24. While the priests who assist the bishop stand near him, he stands facing the

people, and with hands joined, sings or says:

My dear friends:

by baptism God our Father gave these adopted children

new birth to eternal life.

Let us ask him

to pour out the Holy Spirit upon them,

to strengthen them in their faith,

and anoint them to be more like Christ the

Son of God.

All pray in silence for a short time.

25. The bishop and the priests who assist him impose hands upon all the candi-

dates. The bishop alone sings or says:

All-powerful God, Father of our Lord Jesus Christ,

by water and the Holy Spirit

you freed these candidates from sin.

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 love,

the spirit of reverence in your service.

[We ask this] through Christ our Lord.

R. Amen.


Confirmation Within Mass 23

ANOINTING

26. The deacon brings the chrism to the bishop. Each candidate goes to the

bishop, or the bishop may go to the individual candidates. The one who pre-

sented the candidate places his right hand on the latter’s shoulder and gives

the candidate’s name to the bishop; the candidate, however, may give his own

name.

27. The bishop moistens his right thumb with chrism and makes the sign of

the cross on the forehead of the one to be confirmed as he says:

N., receive the seal of the Holy Spirit, the Gift of the

Father.

The newly-confirmed responds:

Amen.

The bishop says:

Peace be with you.

The newly-confirmed responds:

And also with you.

28. If priests assist the bishop in conferring the sacrament, all the vessels of

chrism are brought to the bishop by the deacon or by other ministers. The

bishop gives a vessel of chrism to each of the priests.

The candidates go to the bishop or to the priests, or the bishop and priests

may go to the candidates. The anointing is done as described above (no. 27).

29. During the anointing a suitable song may be sung. After the anointing the

bishop and the priests wash their hands.


24 Rite of Confirmation

GENERAL INTERCESSIONS

30. The general intercessions follow, in this or a similar form determined by

the competent authority.

Bishop: My brothers and sisters:

let us be one in prayer to God our Father

as we are one in the faith, hope, and love his Spirit gives.

Deacon or minister:

For our brothers and sisters,

confirmed by the gift of the Spirit,

that with faith and love as the foundation of their lives

they may be witnesses to Christ the Lord.

Let us pray to the Lord.

All: Lord, hear our prayer.

Deacon or minister:

For the parents and godparents

who brought these newly-confirmed to the faith,

that by word and example they may encourage them

to follow the way of Jesus Christ.

Let us pray to the Lord.

All: Lord, hear our prayer.

Deacon or minister:

For the holy Church of God,

in union with N. our pope, N. our bishop, and all the

bishops,

that God, who gathers us together by the Holy Spirit,

may help us grow in unity of faith and love

until his Son returns in glory.

Let us pray to the Lord.

Lord, hear our prayer.All:


Confirmation Within Mass 25

Deacon or minister:

For the whole world,

that all who have but one Father, one Maker,

may see beyond racial and national differences

to their common brotherhood,

and seek the kingdom of God in the peace of the Holy

Spirit.

Let us pray to the Lord.

All: Lord, hear our prayer.

Bishop: God our Father,

you sent the Holy Spirit upon the apostles

and through them and their successors

you give the Spirit to your people.

May the faith and love that spread everywhere

when the gospel was first preached

continue to grow

through the hearts of all who believe.

[We ask this] through Christ our Lord.

All: Amen.

LITURGY OF THE EUCHARIST

31. After the general intercessions the liturgy of the eucharist is celebrated ac-

cording to the Order of Mass, with these exceptions:

a) the profession of faith is omitted, since it has already been made;

b) some of the newly-confirmed may join those who bring the gifts to the

altar;

c) when the Roman canon is used, the special Hanc igitur is said.

32. Adults who are confirmed, their sponsors, parents, wives and husbands,

and catechists may receive communion under both kinds.


26 Rite of Confirmation

PRAYER OVER THE GIFTS

Pray, brethren . . .

A
Lord,

in the eucharist

we celebrate the memorial of our redemption

by which your Son won for us the gift of the

Holy Spirit.

Accept our offerings

and send us your Spirit

to make us more like Christ

in bearing witness to the world.

B

Lord,

you have signed our brothers and sisters

with the cross of your Son

and anointed them with the oil of salvation.

As they offer themselves with Christ,

continue to fill their hearts with your Spirit.

C
Lord,

accept the offering of your family

and help those who receive

the gift of your Spirit

to keep him in their hearts

and come to the reward of eternal life.

[We ask this] through Christ our Lord.

R. Amen.

When the Roman canon is used, the special Hanc igitur is said.

Father,

accept this offering

from your whole family

and from those reborn in baptism

and confirmed by the coming of the Holy Spirit.

Protect them with your love.

[Through Christ our Lord. Amen.]


Confirmation Within Mass 27

Communion antiphon Cf. Hebrews 6:4

All you who have been enlightened, who

have experienced the gift of heaven and

who have received your share of the Holy

Spirit, rejoice in the Lord.

Or: Psalm 33:6, 9

Look up at him with gladness and smile;

taste and see the goodness of the Lord.

PRAYER AFTER COMMUNION

Let us pray

(Prayer in silence)

A
Lord,

help those you have anointed by your Spirit

and fed with the body and blood of your Son;

bring them through every trial

and by their works of love

build up the Church in holiness and joy.

B

Lord,

you give your Son as food

to those you anoint

with your Spirit.

Help them to fulfill your law

by living in freedom as your children

and in holiness as prophets of your kingdom.

C

Lord,

we have shared the one bread of life.

Send the spirit of your love

to keep us one in faith and peace.

[We ask this] through Christ our Lord.

R. Amen.


28 Rite of Confirmation

BLESSING A

33. In place of the usual blessing, the following blessing or prayer over the

people is used.

The deacon or minister gives the invitation in these or similar words: Bow

your heads and pray for God’s blessing.

The bishop extends his hands over the people and sings or says:

God our Father

made you his children by water and the Holy Spirit:

may he bless you

and watch over you with his love.

R. Amen.

Jesus Christ the Son of God

has promised that the Spirit of truth

will be with his Church for ever:

may he bless you and give you courage

to profess the true faith.

R. Amen.

The Holy Spirit

descended upon the first disciples

and filled their hearts with love:

may he bless you,

keep you in faith and love,

and bring you to the joy of the kingdom of God.

R. Amen.

The bishop adds immediately:

And may almighty God bless you,

the Father, and the Son, + and the Holy Spirit.

R. Amen.


Confirmation Within Mass 29

OR: B

PRAYER OVER THE PEOPLE

In place of the preceding blessing, the prayer over the people may be used.

The deacon or minister gives the invitation in these or similar words: Bow

your heads and pray for God’s blessing.

The bishop extends his hands over the people and sings or says:

God our Father,

complete the work of love you have begun

and keep the gifts of your Holy Spirit

alive in our hearts.

May we never be ashamed

to proclaim Christ crucified.

Make us ready to live his gospel

and eager to do his will.

[We ask this] through Christ our Lord.

R. Amen.

The bishop adds immediately:

And may almighty God bless you,

the Father, and the Son, + and the Holy Spirit.

R. Amen.


CHAPTER II

RITE OF CONFIRMATION OUTSIDE MASS

ENTRANCE RITE

34. When the candidates, their sponsors and parents, and the whole assembly

of the faithful have gathered, the bishop goes to the sanctuary with the priests

who assist him, one or more deacons, and the ministers. Meanwhile all may

sing a psalm or appropriate song.

35. The bishop makes the required reverence to the altar with the ministers

and greets the people:

Peace be with you.

All: And also with you.

OPENING PRAYER

Let us pray

(Prayer in silence)

A

God of power and mercy,

send your Holy Spirit

to live in our hearts

and make us temples of his glory.

B

Lord, fulfill your promise:

send your Holy Spirit

to make us witnesses before the world

to the Good News

proclaimed by Jesus Christ, our Lord.

30


Confirmation Outside Mass 31

c
Lord,

send us your Holy Spirit

to help us walk in unity of faith

and grow in the strength of his love

to the full stature of Christ.

D

Lord, fulfill the promise

given by your Son

and send the Holy Spirit

to enlighten our minds

and lead us to all truth.

[We ask this] through Christ our Lord.

R. Amen.

CELEBRATION OF THE WORD OF GOD

36. The celebration of the word of God follows. At least one of the readings

suggested for the Mass of confirmation is read. See the Lectionary for Mass,

nos. 763-767.

37. If two or three readings are chosen, the traditional order is followed; that is,

the Old Testament, the Apostle, and the Gospel. After the first and second

reading there should be a psalm or song, or a period of silence may be

observed.

PRESENTATION OF THE CANDIDATES

38. After the readings the bishop (and the priests who assist him) are seated.

The pastor or another priest, deacon, or catechist present the candidates for con-

firmation according to the custom of the region. If possible, each candidate is

called by name and comes individually to the sanctuary. If the candidates are

children, they are accompanied by one of their sponsors or parents and both

stand before the celebrant.

If there are many candidates, they are not called by name, but take a suit-

able place before the bishop.

HOMILY OR ADDRESS

39. The bishop then gives a brief homily. He should explain the readings and

lead the candidates, their sponsors and parents, and the whole assembly to a

deeper understanding of the mystery of confirmation.

He may use these or similar words:


32 Rite of Confirmation

At Pentecost the apostles received the Holy Spirit as

the Lord had promised. They also received the power

of giving the Holy Spirit and so completing the work

of baptism. This we read in the Acts of the Apostles.

When Saint Paul placed his hands on those who had

been baptized, the Holy Spirit came upon them, and

they began to speak in other languages and prophetic

words.

Bishops are successors of the apostles and have this

power of giving the Holy Spirit to the baptized, either

personally or through the priests they appoint.

In our day the coming of the Holy Spirit is not usually

marked by the gift of tongues, but we know his coming

by faith. He fills our hearts with the love of God, brings

us together in one faith but different vocations, and

works within us to make the Church one and holy.

The gift of the Holy Spirit which you are to receive

will be a spiritual sign and seal to make you more

Christ-like and more perfect members of his Church. At

his baptism by John, Christ was anointed by the Spirit

and sent out on his public ministry to set the world

on fire.

You have already been baptized into Christ and now you

will receive the power of his Spirit and the sign of the

cross on your forehead. You must be witnesses before

all the world to his suffering, death, and resurrection;

your way of life should reflect the goodness of Christ.

Christ gives varied gifts to his Church, and the Spirit

distributes them among the members of Christ’s body

to build up the holy people of God in unity and love.

Be active members of the Church, alive in Jesus Christ.

Under the guidance of the Holy Spirit give your lives

completely in the service of all, as did Christ, who came

not to be served but to serve.

Before you receive the Spirit, renew the profession of

faith you made in baptism or your parents and godpar-

ents made for you in union with the whole Church.


Confirmation Outside Mass 33

RENEWAL OF BAPTISMAL PROMISES

40. After the homily the candidates stand and the bishop questions them. They

respond together.

Bishop: Do you reject Satan and all his works and all his empty

promises?

Candidates:
Ido.

Bishop: Do you believe in God the Father almighty, creator of

heaven and earth?

Candidates: Ido.

Bishop: Do you believe in Jesus Christ, his only Son, our

Lord, who was born of the Virgin Mary, was crucified,

died, and was buried, rose from the dead, and is now

seated at the right hand of the Father?

Candidates: Ido.

Bishop: Do you believe in the Holy Spirit, the Lord, the giver of

life, who came to the apostles at Pentecost and who

comes to you today in the sacrament of confirmation?

Candidates: Ido.

Bishop: Do you believe in the holy catholic Church, the com-

munion of saints, the forgiveness of sins, the resurrection

of the body, and life everlasting?

Candidates: Ido.

The bishop gives his assent to their profession of faith and proclaims the faith

of the Church:

This is our faith. This is the faith of the Church. We

are proud to profess it in Christ Jesus our Lord.

The congregation responds:

Amen.

For This is our faith, some other formula may be substituted, or the com-
munity may express its faith in a suitable song.


34 Rite of Confirmation

IMPOSITION OF HANDS

41. While the priests who assist the bishop stand near him, he stands facing the

people, and with hands joined, sings or says:

My dear friends:

by baptism God our Father gave these adopted children

new birth to eternal life.

Let us ask him

to pour out the Holy Spirit upon them,

to strengthen them in their faith,

and anoint them to be more like Christ the

Son of God.

All pray in silence for a short time.

42. The bishop and the priests who assist him impose hands upon all the candi-

dates. The bishop alone sings or says:

All-powerful God, Father of our Lord Jesus Christ,

by water and the Holy Spirit

you freed these candidates from sin.

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 love,

the spirit of reverence in your service.

[We ask this] through Christ our Lord.

R. Amen.


Confirmation Outside Mass 35

ANOINTING

43. The deacon brings the chrism to the bishop. Each candidate goes to the

bishop, or the bishop may go to the individual candidates. The one who pre-

sented the candidate places his right hand on the latter’s shoulder and gives

the candidate’s name to the bishop; the candidate, however, may give his own

name.

44. The bishop moistens his right thumb with chrism and makes the sign of

the cross on the forehead of the one to be confirmed as he says:

N., receive the seal of the Holy Spirit, the Gift of the

Father.

The newly-confirmed responds:

Amen.

The bishop says:

Peace be with you.

The newly-confirmed responds:

And also with you.

45. If priests assist the bishop in conferring the sacrament, all the vessels of

chrism are brought to the bishop by the deacon or by other ministers. The

bishop gives a vessel of chrism to each of the priests.

The candidates go to the bishop or to the priests, or the bishop and priests

may go to the candidates. The anointing is done as described above (no. 44).

46. During the anointing a suitable song may be sung. After the anointing the

bishop and the priests wash their hands.


36 Rite of Confirmation

GENERAL INTERCESSIONS
/

47. The general intercessions follow, in this or a similar form determined by

the competent authority.

Bishop: My brothers and sisters:

let us be one in prayer to God our Father

as we are one in the faith, hope, and love his Spirit

gives.

Deacon or Minister:

For our brothers and sisters,

confirmed by the gift of the Spirit,

that with faith and love as the foundation of their lives

they may be witnesses to Christ the Lord.

Let us pray to the Lord.

All: Lord, hear our prayer.

Deacon or Minister:

For the parents and godparents

who brought these newly-confirmed to the faith,

that by word and example they may encourage them

to follow the way of Jesus Christ.

Let us pray to the Lord.

All: Lord, hear our prayer.

Deacon or Minister:

For the holy Church of God,

in union with N. our pope, N. our bishop, and all the

bishops,

that God, who gathers us together by the Holy Spirit,

may help us grow in unity of faith and love

until his Son returns in glory.

Let us pray to the Lord.

Lord, hear our prayer.All:


Confirmation Outside Mass 37

Deacon or Minister:

For the whole world,

that all who have but one Father, one Maker,

may see beyond racial and national differences

to their common brotherhood,

and seek the kingdom of God in the peace of the Holy

Spirit.

Let us pray to the Lord.

All: Lord, hear our prayer.

Bishop: God our Father,

you sent the Holy Spirit upon the apostles

and through them and their successors

you give the Spirit to your people.

May the faith and love that spread everywhere

when the gospel was first preached

continue to grow

through the hearts of all who believe.

[We ask this] through Christ our Lord.

All: Amen.

LORD’S PRAYER

48. All then say the Lord’s Prayer, which the bishop may introduce in these or

similar words:

Dear friends in Christ,

let us pray together

as the Lord Jesus Christ has taught.

All: Our Father, who art in heaven,

hallowed be thy name;

thy kingdom come;

thy will be done on earth as it

is in heaven.

Give us this day our daily bread;

and forgive us our trespasses

as we forgive those who trespass

against us;

and lead us not into temptation,

but deliver us from evil.


38 Rite of Confirmation

BLESSING A

49. After the Lord’s Prayer the bishop blesses all present. In place of the usual

blessing, the following blessing or prayer over the people is used.

The deacon or minister gives the invitation in these or similar words: Bow

your heads and pray for God’s blessing.

The bishop extends his hands over the people and sings or says:

God our Father

made you his children by water and the Holy Spirit:

may he bless you

and watch over you with his love.

R. Amen.

Jesus Christ the Son of God

has promised that the Spirit of truth

will be with his Church for ever:

may he bless you and give you courage

to profess the true faith.

R. Amen.

The Holy Spirit

descended upon the first disciples

and filled their hearts with love:

may he bless you,

keep you in faith and love,

and bring you to the joy of the kingdom of God.

R. Amen.

The bishop adds immediately:

And may almighty God bless you,
the Father, and the Son, + and the Holy Spirit.

R. Amen.


Confirmation Outside Mass 39

OR: B

PRAYER OVER THE PEOPLE

In place of the preceding blessing, the prayer over the people may be used.

The deacon or minister gives the invitation in these or similar words:

Bow your heads and pray for God’s blessing.

The bishop extends his hands over the people and sings or says:

God our Father,

complete the work of love you have begun

and keep the gifts of your Holy Spirit

alive in our hearts.

May we never be ashamed

to proclaim Christ crucified.

Make us ready to live his gospel

and eager to do his will.

[We ask this] through Christ our Lord.

R. Amen.

The bishop adds immediately:

And may almighty God bless you,

the Father, and the Son, + and the Holy Spirit.

R. Amen.

CHAPTER III

CONFERRAL OF CONFIRMATION BY A

MINISTER WHO IS NOT A BISHOP

50. The minister of confirmation who is not a bishop and who confirms either

by concession of the general law or by special indult of the Apostolic See ob-

serves the rite described above.

51. If, because of the large number of candidates, other priests join the

celebrant in the administration of the sacrament, he chooses them in accord

with no. 8 above. Since it is most proper that confirmation be conferred during

Mass, these priests should also be concelebrants of the Mass.


CHAPTER IV

CONFIRMATION OF A PERSON IN

DANGER OF DEATH

52. It is of great importance that the initiation of every baptized Christian

be completed in the sacrament of confirmation and the eucharist. The sick

person in danger of death who has reached the age of reason should therefore

be strengthened by confirmation before he receives the eucharist as viaticum,

after the requisite and possible catechesis.

In danger of death, however, the sacraments of confirmation and anointing

of the sick are not ordinarily to be celebrated in the same rite.

In the case of a child who has not yet reached the age of reason, confirma-

tion is conferred in accord with the same principles and norms as baptism.

53. When circumstances permit, the entire rite described above is followed.

54. In case of necessity, the minister of confirmation imposes his hands upon

the sick person as he says:

All-powerful God, Father of our Lord Jesus Christ,

by water and the Holy Spirit

you freed this candidate from sin.

Send your Holy Spirit upon him (her)

to be his (her) Helper and Guide.

Give him (her) the spirit of wisdom and understanding,

the spirit of right judgment and courage,

the spirit of knowledge and love,

the spirit of reverence in your service.

[We ask this] through Christ our Lord.

R. Amen.

55. Then the minister moistens his right thumb with chrism and makes the

sign of the cross on the forehead of the one to be confirmed as he says:

N., receive the seal of the Holy Spirit, the Gift of the

Father.

The newly-confirmed responds, if he is able:

Amen.

Other parts of the preparatory and concluding rites may be added in in-

dividual cases, depending on the circumstances.

56. In case of extreme necessity, it is sufficient that the anointing be done with

the sacramental form:

N., receive the seal of the Holy Spirit, the Gift of the

Father.

40