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    • Nov 18, 2022

Baptism and Confirmation in Catholicism

Sacraments in the Catholic Tradition Major Essay 2022


In the Catholic Church, a Sacrament is an efficacious sign of grace, “instituted by Christ and entrusted to the Church, by which divine life is dispensed to us.”[1] The Sacraments are both a sign and cause of grace.[2] This grace of the Holy Spirit heals and transforms believers, uniting them with Christ, who gives the Sacraments their power.[3] The Sacraments glorify God and sanctify, build up, and instruct the faithful so that they might bear fruit.[4] Baptism, Confirmation, and Eucharist together make up the ‘Sacraments of Initiation,’ which lay the foundations of Christian life.[5] Through them, the Christian is born anew, strengthened, and nourished. This essay discusses both Baptism and Confirmation, focussing upon their historical and theological development, significance in contemporary Catholicism,[6] graces, and how they can be effectively celebrated in the parish community and taught in West Australian Catholic schools. Nearing the end of this paper, the similarities and differences between the two Sacraments will be briefly discussed.


A HISTORY OF BAPTISM

Baptism literally means “immersion,” and is a word imbued with deep meaning.[7] One definition may be that Baptism is “the sacrament of regeneration through water in the word,”[8] or simply, ‘the individual case of making a covenant with God.’ The very earliest origins of Baptism may reach back to Leviticus,[9] in which Levite priests were commanded to complete a symbolic cleansing (‘tevilah’) before and after commencing with their priestly duties. The Old Testament also refers to ceremonial purification, the outpouring of the Spirit upon individuals, and circumcision, which can also be regarded as early variations of Baptism.[10] Before and during the time of Jesus, the Essenes and residents at Qumran also performed ritualistic washings.[11] Immersion in a mikvah was symbolic of being made clean/holy, being restored into right relationship with God, and could be used for conversions.[12]

The Baptism of John the Baptist was by full immersion in the Jordan River and was defined as “a Baptism of repentance for the forgiveness of sins” (Lk 3:3). Jesus’ Baptism by John marked the beginning of His ministry on earth.[13] John would preach that while his Baptism was by water, Christ’s Baptism was by Spirit and fire.[14] Jesus spoke of His death (and being born again) as a Baptism,[15] and as a part of His final commission, Jesus would tell His disciples to baptise “in the name of the Father and the Son and the Holy Spirit” (Mt 28:19). To Catholics, that Jesus was baptised, His disciples baptised others, and Baptism is continued by the church today, is an indication that Baptism was ‘instituted by Christ.’[16]

In the early church, those who were baptised were believing adults.[17] Baptism was associated with the forgiveness of sins and receiving of the Holy Spirit and marked a divide between the old and new covenants. Paul explained that to be baptised was to share in the death and resurrection of Christ – dying to sin and rising into a redeemed life.[18] Baptism brought salvation and had to be accompanied by a faith which produced good works.[19] It soon became a key part of Christian initiation, and over time, the associated rituals became more elaborate.[20] Believers would have to complete years of preparation (known as the catechumenate), find a sponsor to attest to their reliability, and could only be baptised right before special feasts (namely Easter). Early Church fathers spoke of Baptism as necessary for salvation, bringing forgiveness, God’s grace, and the Holy Spirit. Beyond these central ideas, there was much variation.[21]

For those who died for the faith before being baptised, it was believed that they were baptised by their blood. Similarly, those who were too ill to be baptised were baptised by their desire.[22] ‘Deathbed conversions’ also became common, following the belief that the baptised were expected to live pure and chaste lives.[23] Conversely, a belief that the unbaptised were damned prompted many parents to baptise their child soon after birth.[24] Even though infants could not commit sin, it was argued that they were guilty of sin inherited from Adam (‘original sin’), and that this deformity could be removed by receiving the baptismal seal of the Spirit.[25] This indelible seal belonged to Christ, and so, following concerns about the validity of Sacraments ministered by heretics, it was understood that the worthiness of the minister was inconsequential and had no impact upon the saving power of Baptism.[26]

As infant Baptism became widely practiced and entrance into the church became easier, the catechumenate disappeared, and so too the spiritual experience of Baptism.[27] The Protestant Reformation sought a revival of the experience and effectiveness of Baptism. Various Reformers expressed a range of beliefs, including (for example) that Baptism did not remove sins, but forgave them, that Baptism was for adults only, and that Baptism was a sign (not a cause) of salvation.[28] The Council of Trent (1545) condemned much Reformer theology as heretical and ultimately failed to acknowledge that Baptism had ceased to be effective for many people.[29]


THE GRACES OF BAPTISM TODAY

Coming into the twentieth century, the Catholic Church became more concerned with its historical and scriptural origins and discovered that Biblical Baptism differed from scholastic Baptism.[30] The Second Vatican Council restored a more scriptural and patristic approach to Baptism, writing that it is Christ who baptises and that Baptism initiates believers into a common priesthood.[31] With a heart for ecumenism, the council also reaffirmed the teaching that all Baptisms are valid.[32] The catechumenate was also revived for adult converts, however infant Baptism remains the norm for many Catholics today.

Responding to questions regarding the salvation of those who had not heard of Christ, the council also expanded the concept of ‘Baptism by desire’ to include those who simply desired to live well, effectively weakening the idea that Baptism was necessary for salvation.[33] However, the significance of Baptism was preserved in it being necessary for initiation into the Church. Since Vatican II, Baptism has been discussed in terms of incorporation into the new life and body of Christ and talk of original sin has lessened.[34] For parents of baptised infants, Baptism is a sign of initiation into the Church and an expression of their desire to raise their child in the faith. For baptised adults, Baptism has the additional meaning of personal commitment to Christ and entry into new life.[35]

Official Church doctrine teaches that the graces of Baptism include the forgiveness of original and personal sin, new life/identity as a child of God and temple of the Holy Spirit, and incorporation into the Church.[36] Baptism is a new beginning, a recentering of a person’s life that sets Christ as their cornerstone, and an offering of oneself to God.[37] Through Baptism, a believer is joined to the life, death, and resurrection of Christ, as symbolised when a person is put into and brought out of the water[38] – a person dies to sin, is liberated, and rises in new life. Just as water washes us clean, so too does baptismal water cleanse a person of sin, and just as water is the source of all life, so too does baptismal water give new life.[39] Through Baptism, a believer receives an indelible spiritual seal, requiring them to bear witness by reflecting Christ in their lives.[40] A person is empowered to grow in goodness and respond faithfully to the promptings of the Spirit.[41] The Catholic Church teaches that, in receiving the Spirit, the person receives a range of gifts which inspire transformation – namely faith, hope, and charity.[42] Faith enables belief in and relationship with God, hope enables trust in God and strength to overcome sin, and charity empowers a person to love God and others.


BAPTISM IN THE PARISH AND SCHOOLS

Under the Catholic Church, only two things are necessary to effectively celebrate Baptism: an immersion, pouring, or sprinkling of water, and the words, “I baptise you in the name of the Father, and of the Son, and of the Holy Spirit.”[43] The basis for this is in John 3:5, in which Jesus states that “unless someone is born of water and the Spirit, he cannot enter the kingdom of God.” Notably, any person can baptise,[44] however the baptiser is ideally an ordained minister, for this increases the symbolism of initiating a believer into the Church.[45] In Catholicism, when the rite does not need to be stripped down to its bare necessities, infant Baptism proceeds as follows:

1. Reception of the Child: the parents and godparents are asked what they desire for the child and accept the task of raising their child in the faith.[46]

2. Liturgy of the Word: a baptismal text is read from Scripture, prayers are offered, and the child is anointed.[47]

3. Sacrament: water is poured over the child with the necessary words invoking the Trinity.[48]

4. Completion: The child is anointed, prayed for, and blessed.[49]

For adult converts who enter and complete the various phases of the catechumenate, initiation reaches a high point at the Easter Vigil with the joint celebration of Baptism, Confirmation, and the Eucharist.[50] The celebratory rite of adult Baptism resembles infant Baptism, however, the adult makes his own baptismal promises, instead of a parent/godparent on his behalf.

In Western Australian Catholic high schools, teaching about the Sacraments involves a look at sacramentality, rituals (words, symbols, and actions), graces, and why they are celebrated. Throughout the curriculum, students regularly refer to Baptism, however it is in years 7 and 8 in which most study is done.[51] Year 7’s learn about Baptism as a rite, the various related rituals and symbols, the communal aspect of Baptism, and how it begins new life.[52] Year 8’s focus upon Baptism’s early origins and traditions, the way in which the baptised become temples for the Holy Spirit, the graces and their power, the symbol of water, and a range of other aspects of Baptism.[53] To teach effectively, a teacher may scaffold Baptism content into categories such as symbols, words, actions, and graces. Teachers should also have some knowledge of differing Baptism rituals across denominations/traditions in order to give informed explanations to students who may become confused at the separation between what they may have experienced and what they are being taught. Importantly, teachers should not assume that students know anything about Baptism from outside of school and should cater to the needs of all students – giving believing students opportunities to share and deepen their faith, and giving nonbelieving students opportunities to discover and examine the faith tradition.


A HISTORY OF CONFIRMATION

The Catholic Catechism states that Confirmation is “necessary for the completion of baptismal grace,” further binding the baptised to the Church and enriching them with the Holy Spirit.[54] Confirmation has an uncertain history and is not referred to in Scripture in any concrete way.[55] However, it is known that Confirmation is deeply associated with anointing. To anoint is to pour sacred oil on someone’s head. Oil was used for flavour, grooming, healing, and burial;[56] however, the oil used for religious anointing was blended with fine spices and could not be used for any other purpose.[57] In the Old Testament, anointing signified refreshment, holiness, and separation unto God. Anointing could imply the bestowal of divine favour or being divinely appointed for a special purpose.[58] Anointing was also symbolic of being equipped for service and was associated with the outpouring of the Holy Spirit.[59] Jesus’ title, Messiah, means literally “the Anointed One,” meaning that Jesus was chosen by God for a purpose – to proclaim the Kingdom of God and redeem mankind.

When talking about Confirmation, theologians will also often refer to Pentecost and the Apostles’ reception of the Holy Spirit. Anointed by the Holy Spirit, their Christian lives took on a bold character, and on that same day, 3000 people accepted the message they preached and were baptised.[60] As their number grew, the ‘laying on of hands’ (another symbol of Confirmation) became commonly associated with anointing by the Spirit and delegating responsibilities.[61] As with all Sacraments, Catholics uphold that Confirmation was ‘instituted by Christ,’ for He received the Spirit in Baptism, spoke of sending His Spirit to His disciples, and His disciples received and were transformed by the Spirit at Pentecost.[62]

As revealed prior, anointing is also a baptismal symbol. As initiation became more elaborate, it came to include the washing, anointing, and first communion, and it was only later that they were separated from one another and became separate sacraments.[63] For some, Baptism signified spiritual regeneration and the anointing (or laying on of hands) signified the reception of the Spirit.[64] Other early writings do not mention a postbaptismal anointing, and many eastern church fathers believed that the Spirit was received during Baptism with water.[65] It was in the west that theologians began to take the symbolic actions literally, attempting to identify the spiritual effect which occurred at each step of initiation – opinions differed, and there was little consensus regarding at what stage the Spirit was received.[66] It was not until the Middle Ages that Confirmation distinguished itself from Baptism.[67] Over time, an understanding emerged that anointing was the completion of Baptism, and by Confirmation a Christian grew and was strengthened in grace and faith.[68]

Throughout the modern period, Confirmation was often neglected – it seemed to make no theological or moral difference whether one received it or not.[69] Many Protestant Reformers decided that it was neither Christian nor scriptural, and since it seemed to have no purpose apart from Baptism, many rejected Confirmation altogether.[70] The Council of Trent condemned Reformer ideas about Confirmation, and after Trent, it became the norm that children received Confirmation between the ages of seven and twelve.[71] Adamant, the Catholic Church continued to condemn those who claimed that Confirmation was useless, or that it could not be meaningfully distinguished from Baptism.


THE GRACES OF CONFIRMATION TODAY

Confirmation’s position in contemporary Catholicism is unclear. It wasn’t until the twentieth century that Catholic theologians realised and acted upon the need to defend Confirmation theologically. To distinguish between Baptism and Confirmation, theologians suggested that Baptism gave the presence of the Spirit, while Confirmation gave the indwelling of the Spirit. Then that Baptism gave the indwelling, while Confirmation gave the seven gifts of the Spirit. Then back to the idea that Confirmation completes Baptism.[72] Theologies of Confirmation continue to develop and vary.[73] Today, Confirmation is (unofficially) spoken of as a sign of the Holy Spirit, rather than a cause, and the attempt to differentiate it from Baptism remains unresolved. It should be considered, however, that it was directed at Vatican II that Confirmation should be revised to signal its closeness to Baptism.[74]

For many Catholics, Confirmation is an indication of Christian maturity and is a communal recognition of a person’s personal and more adult commitment to the faith, as they take responsibility for their own relationship with God.[75] Paul VI described Confirmation as providing strength, further intimacy with the Church, and an obligation to spread the faith.[76] Much of the significance of Confirmation lies in participation, service, and living out the Christian commitment publicly. It is also believed that, like Baptism, Confirmation confers an indelible seal of the Holy Spirit on the soul of the recipient, marking their belonging to Christ.[77] Through Confirmation, a believer shares in Jesus’ anointing and His saving mission to proclaim the Kingdom of God.[78]

Confirmation deepens and strengthens baptismal graces and keeps the believer spiritually alive. In the face of pressure and persecution, Jesus strengthens the faithful through the Holy Spirit. The Catechism writes that Confirmation increases the gifts/graces of the Spirit, first received at Baptism, of which there are seven: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord.[79] Through these, the confirmed person is able to better see God’s work in their lives, judge the true value of things, overcome personal trials, and understand, know, love, and respect God. Believers also benefit from the fruits of the Spirit, including love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.[80] The graces of Pentecost are deeply transformative.


CONFIRMATION IN THE PARISH AND SCHOOLS

According to the Catechism, the essential rite of Confirmation includes the simultaneous actions of laying hands on the recipient’s head, anointing the forehead with sacred oil (called chrism), and the words, “Be healed with the gift of the Holy Spirit.”[81] The ordinary minister of Confirmation is the bishop; however, this role can be delegated to a priest if necessary. A regular celebration of Confirmation will usually begin with a renewal of baptismal promises and a profession of faith (often the Creed) from the candidates.[82] This is followed by the ‘extension of hands,’ a gesture asking the Spirit to bless, protect, and transform the congregation and candidates.[83] It is also a symbol of belonging to God. The candidates, accompanied by a sponsor, then pass before the bishop one after the other.[84] The bishop lays his hands over his/her head and prays for him/her, and the candidate receives the Spirit.[85] The bishop then anoints the candidate with chrism, making the sign of the cross on their forehead, and speaking the necessary words.[86] The rite is formally closed with the Sign of Peace, welcoming the newly confirmed Catholics into the Church.[87]

For those who join the Church as an adult, Confirmation is received immediately after Baptism and is followed by participation in the Eucharist.[88] At present, there is no uniform age for Confirmation.[89] Children as young as seven years old (the ‘age of reason’), and as old as eighteen, can receive Confirmation.[90] The Catholic Church has set no specific age for Confirmation, and so the decision is left up to the bishop.

In Western Australia, many Catholic primary school’s partner with a local parish in celebrating and preparing students for Confirmation, Eucharist, and Reconciliation.[91] Yearly, in primary school Religious Education lessons, students learn about Confirmation and the Holy Spirit.[92] In year 6, students choose and learn about a Saint, as a role model for living a good life – and for students being confirmed in this year, this will inform their ‘Confirmation name.’[93] Preparation for Confirmation may also include challenging students to consider their vocation/mission and how they can best use their unique abilities for others.[94]

While preparing Catholic students for Confirmation, teachers should be aware of students from different Catholic traditions who may have already been confirmed, or students from different denominations who may not be eligible for Confirmation at this time. Students should not be left to feel excluded or confused and should instead be taught about the significance and steps involved in celebrating Confirmation.

In high school, students often refer to the Sacraments, including Confirmation. In year 8, students learn about Confirmation more particularly, including its relevance, relationship to Baptism, graces offered (namely strengthening through the Holy Spirit), and the various gifts and fruits of the Spirit.[95] Teachers should consider and cater to the range of knowledge about Confirmation, from students who are regular Church attenders, to those coming from a Catholic primary school, to students with no Catholic background to speak of.


BAPTISM AND CONFIRMATION: SIMILARITIES AND DIFFERENCES

As already stated, there seems to be no clear theological line between Baptism and Confirmation. These two Sacraments of Initiation have many similarities, to such an extent that the usefulness of Confirmation has been called into question by some. To a significant degree, Confirmation exists as an extrapolation of Baptism.[96] As already shown, what is today known as the Confirmation rite was originally a component of baptismal initiation, and it was not until the Middle Ages that it became distinct.[97] By Baptism, a believer receives the Holy Spirit and is accepted into the Church community[98] – the same is said of Confirmation. By both Sacraments, the faithful receives an indelible seal of the Spirit, meaning that repetition of the Sacrament is pointless. Both Baptism and Confirmation include anointing in their regular Catholic rites, can also share the laying on of hands (though for different purposes), and their essential words both invoke the power of the Holy Spirit.

A long tradition of Catholic theology has, however, managed to mark a range of differences between the two Sacraments. These differences only developed further as infant Baptism became the norm and Confirmation became known as the ‘sacrament of maturity.’[99] Baptism is regarded as a sharing in the life, death, and resurrection of Christ, while Confirmation is more specifically sharing in the anointing and mission of Christ.[100] Baptism offers the grace of forgiveness and rebirth, while Confirmation is concerned with spiritual strengthening and growth – Aquinas proposed that “Confirmation is to Baptism as growth to birth.”[101]

Confirmation is not so concerned with the forgiveness of sins, but rather the activeness of the believer. Jesuit priest and theologian, Karl Rahner, described Confirmation as an active counterpart to passive Baptism – moving beyond simply receiving the Spirit to being in service to the Spirit.[102] Aquinas wrote regarding these Sacraments, suggesting that Baptism relates more to one’s own salvation, while Confirmation is concerned with spreading the faith for the sake of the salvation of others[103] (note that Confirmation, unlike Baptism, is not regarded as necessary for salvation). In a similar way, one analogy distinguishing Baptism and Confirmation may be that Baptism is something that cleans and is primarily for oneself (like a shower), while Confirmation is for being presentable and relatable to others (like perfume).[104]

The distinction between Baptism and Confirmation can be compared to the difference in the Apostles before and after receiving the Spirit at Pentecost. Even as they gathered for the Pentecost feast, the Apostles feared the Jewish authorities. However, immediately after being filled with the Holy Spirit, the Apostles went out and preached the good news of Christ without fear – many would die for their faith.[105] Given all stated above, one can accept the uniqueness and relevance of Confirmation in the Christian life, as a perfector of baptismal grace.[106]


Baptism and Confirmation are the earliest Sacraments that a Catholic will receive. Baptism has a long history and a clear place in Scripture. It is a Sacrament of rebirth, forgiveness, initiation into the Church, and new life through the Holy Spirit. The faithful become a child of God, a temple of the Spirit, and a member of Christ’s body.[107] Both the infant and adult can be baptised, and rites vary for each, though only the words and water make up its most necessary components. Historically, Confirmation is largely derived from the patristic initiation rite of Baptism, only later developing into a separate Sacrament. Confirmation theology is comparatively underdeveloped; however, the common understanding is that it completes and deepens the gifts of the Spirit received at Baptism, effectively empowering the believer for public witness. Believers who receive Confirmation desire to take responsibility for their own personal relationship with God. The age for receiving Confirmation varies, and in Western Australia, many students receive the Sacrament through their school’s partnership with a local parish. When teaching students about Baptism and Confirmation, teachers should be considerate of their students’ respective backgrounds and spiritual needs. Baptism and Confirmation have many similarities and differences which reveal them as complementary yet distinct, and together, these Sacraments play a central role (through both symbol and real grace) in the birth and development of Catholic faith.



[1] Catechism of the Catholic Church, 1st ed. (Vatican City: Vatican Press, 1992), 1131-1134. https://www.vatican.va/archive/ENG0015/_INDEX.HTM [2] Sacrament as sacramentum et res (sign and reality). [3] Catechism of the Catholic Church, 1127-1129. [4] Catechism of the Catholic Church, 1123. [5] Catechism of the Catholic Church, 1212, 1285. [6] Namely from the twentieth century through to today. [7] The term, βαπτίζω, can also mean “dipping,” “submersion,” or being overwhelmed by something. Various lexicons have identified a broad range of metaphorical uses of the word in the New Testament. [8] Catechism of the Catholic Church, 1213. [9] Lv 16. [10] For example: Gn 17:1-14; Lv 16:4, 24; Ps 51:1-3; Is 44:3; Ez 36:25; Jl 2:28-29. [11] Jewish scribes would wash their entire bodies before writing God’s name. [12] Margaret A. Holub, “Immersion and Transformation: A Community Explores the Mikveh.” Liturgy 27, no. 4 (2012): 14-19, https://doi.org/10.1080/0458063X.2012.691843 [13] Why Jesus, being sinless, had to be baptised at all is a long-standing mystery among theologians. Aquinas suggested that it was necessary that Christ be baptised “in order that He might sanctify Baptism” and give it its power, and so “that Christ might be manifested.” ( “Q[38] Of the Baptism Of John: A[1] Whether it was fitting that John should baptize?” Summa-Theologiae.ORG, accessed October 25, 2022, http://summa-theologiae.org/question/46001.htm ) [14] Mt 3:11 [15] Mk 10:38; Lk 12:50; Jn 3:5. [16] Professor Matthew Ogilvie, “Sacraments 1d institution of sacraments and their background,” video of lecture, Matthew Ogilvie, University of Notre Dame, published July 22, 2020, https://youtu.be/SrPY5RbjfcE Jesus told Nicodemus that no one could enter the Kingdom of Heaven without first being ‘born again’ (Jn 3:1-21). [17] Joseph Martos, Doors to the Sacred: A Historical Introduction to Sacraments in the Catholic Church (Liguori: Liguori Publications, 2014), 148, ProQuest Ebook Central. [18] Rm 6:1-11 [19] 1 Pt 3:18-22; Mk 16:15-16; Jm 2:14-26. [20] Martos, Doors to the Sacred, 150. [21] Martos, Doors to the Sacred, 153. Further discussion of these differing views extends beyond the scope of this essay. [22] Professor Matthew Ogilvie, “Baptism Part F. “Baptism of Blood,” and “Baptism of Desire”,” video of lecture, Matthew Ogilvie, University of Notre Dame, published August 28, 2020, https://youtu.be/c_mzmWguXx4 [23] Martos, Doors to the Sacred, 154. Many did not want to live up to these expectations, and so would wait until their final moments to be baptised. A famous example is Emperor Constantine. [24] Martos, Doors to the Sacred, 155. [25] The New Testament refers to a seal of the Holy Spirit (2 Co 1:22; 5:5; Ep 1:13-14; 4:20). Augustine proposed that this seal (‘character’) was the permanent effect of Baptism, which washed away original sin. This indelible mark meant that a person could not be rebaptised, for it would have no additional effect. [26] Martos, Doors to the Sacred, 155. Developed by St Augustine, this idea is related to the idea of ex opere operato – that the effect of a Sacrament comes through the performance of the right ritual and is not dependent upon the holiness of the minister. ( Catechism of the Catholic Church, 1128.; Professor Matthew Ogilvie, “Sacraments Part 04 c "Ex Opere Operato",” video of lecture, Matthew Ogilvie, University of Notre Dame, published August 15, 2020, https://youtu.be/6wR60HMQKgo ) [27] Martos, Doors to the Sacred, 156, 158. [28] Martos, Doors to the Sacred, 166-168. [29] Martos, Doors to the Sacred, 168. [30] Martos, Doors to the Sacred, 170. [31] Martos, Doors to the Sacred, 171. A common priesthood of all believers (1 Pe 2:9). [32] Catechism of the Catholic Church, 1271. [33] Martos, Doors to the Sacred, 171-172. Dunn warns that Christians should be careful to avoid overvaluing Baptism in the way that the Judaizers overvalued circumcision. ( J. D. G. Dunn, “Baptism,” In The Illustrated Bible Dictionary: Aaron-Golan, ed. J. D. Douglas (Wheaton, IL: Tyndale House Publishers, 1980), 172-175. ) [34] Martos, Doors to the Sacred, 172, 175. [35] Dunn writes that the strength of the argument for infant Baptism is influenced by whether Baptism is emphasised more as an expression of the believer’s faith or of divine grace. ( Dunn, “Baptism,” 174. ) [36] Catechism of the Catholic Church, 1279.; “8.4.3 Baptism – The Body as a Temple of the Holy Spirit,” Catholic Education Western Australia, accessed October 19, 2022, https://cewaedu.sharepoint.com/sites/RE/Teachers/Shared%20Documents/Year%208/Curriculum%20Documents/8.4%20Growing%20in%20the%20Image%20of%20God/8.4.3%20Baptism-%20the%20Body%20as%20a%20Temple%20of%20the%20Holy%20Spirit.pdf Acts 2:38 reads, “… each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit,” referring to the baptismal graces of forgiveness and the reception of the Holy Spirit. [37] Andrew Davison, Why Sacraments? (London: SPCK, 2013), 22, ProQuest Ebook Central. [38] Professor Matthew Ogilvie, “Baptism Part B. Sharing the Death and Resurrection of Jesus Christ,” video of lecture, Matthew Ogilvie, University of Notre Dame, published August 28, 2020, https://youtu.be/c_mzmWguXx4 [39] Jesus gives Baptism it’s power and is the true source of living water (Jn 4:10-14). [40] Catechism of the Catholic Church, 1272-1274. Staying faithful to the seal means that a person can die in expectation of receiving eternal life. [41] Catechism of the Catholic Church, 1266. [42] Catholic Education Western Australia, “8.4.3 Baptism – The Body as a Temple of the Holy Spirit.” [43] Professor Matthew Ogilvie, “Baptism Part D. What is Needed for Baptism,” video of lecture, Matthew Ogilvie, University of Notre Dame, published August 28, 2020, https://youtu.be/fk1QTIxxh5g [44] For it is not the minister who conveys the grace, but God Himself. [45] Similarly, one may argue that full immersion is the most symbolic method of Baptism, though it is not necessary for Baptism. [46] Parents are also asked what name they have given their child, and the child is greeted with the Sign of the Cross. “Rite of Baptism for Children, Introduction,” Liturgy Office (England & Wales), accessed October 18, 2022, https://www.liturgyoffice.org.uk/Resources/Rites/Baptism-Children.pdf; Anselm Grün, Anselm Grun, and Anselm Gr, Seven Sacraments (London: Bloomsbury Publishing Plc, 2003), 21-33, ProQuest Ebook Central; “Baptism,” Flame of Faith, accessed October 18, 2022. http://flameoffaith.org.au/Baptism/ [47] The saints are invoked, and intercessions are made for the child. There may be a laying on of hands and a prayer for protection. [48] Here occur the most necessary elements of the Sacrament. Prior to this, the water is blessed, and evil/Satan is formally renounced. [49] The child is additionally clothed in a white robe, the baptismal candle is lit, and the child’s senses are opened. [50] Catechism of the Catholic Church, 1232-1233. [51] “Religious Education Western Australia,” Catholic Education Western Australia, accessed October 19, 2022, https://cewaedu.sharepoint.com/sites/RE/Teachers/SitePages/Curriculum.aspx [52] “7.3.5 Baptism Welcomes People into the New Life Offered by Jesus,” Catholic Education Western Australia, accessed October 19, 2022, https://cewaedu.sharepoint.com/sites/RE/Teachers/Shared%20Documents/Year%207/Curriculum%20Documents/7.3%20The%20Love%20and%20Goodness%20of%20God/7.3.5%20Baptism%20Welcomes%20People%20Into%20The%20New%20Life%20Offered%20By%20Jesus.pdf [53] Catholic Education Western Australia, “8.4.3 Baptism – The Body as a Temple of the Holy Spirit.” [54] Catechism of the Catholic Church, 1285. [55] Liam G. Walsh, Sacraments of Initiation: A Theology of Rite, Word, and Life, 2nd ed. (Chicago, IL: Hillenbrand Books, 2011), 161. [56] Grün, Grun, and Gr, Seven Sacraments, 107. [57] Ex 20:22-33. Making the anointing oil for personal use was a serious offence. [58] J. A. Motyer, “Anointing, Anointed,” In The Illustrated Bible Dictionary: Aaron-Golan, ed. J. D. Douglas (Wheaton, IL: Tyndale House Publishers, 1980), 68-69. Ps 23:5; 92:10; 105:15; Is 45:11. Kings, prophets, and priests were anointed. [59] For example: 1 Sa 10:1, 9; 16:13; Is 61:1; Zc 4:1-14; Ac 10:38; 1 Jn 2:20, 27. [60] Professor Matthew Ogilvie, “Confirmation Part 3,” video of lecture, Matthew Ogilvie, University of Notre Dame, published September 3, 2020, https://youtu.be/_xe86a6U4Bc; Acts 2 [61] Martos, Doors to the Sacred, 181. Ac 2:41; 6:6; 9:17-19; 19:1-7; 1 Tm 4:14. [62] Mt 3:16-17; Jn 14:15-31; Ac 2:1-4. [63] Martos, Doors to the Sacred, 157-158. [64] Martos, Doors to the Sacred, 182. [65] It was also believed that pouring oil was symbolic of the anointing of the Holy Spirit, which believers received through Baptism. [66] Martos, Doors to the Sacred, 183-184. [67] Martos, Doors to the Sacred, 179. [68] Martos, Doors to the Sacred, 185-186. [69] Martos, Doors to the Sacred, 191. [70] Martos, Doors to the Sacred, 191-192. This was not uniformly the case, as some Protestant sects maintained an altered version of Confirmation (e.g., Luther and Calvin). [71] Martos, Doors to the Sacred, 192-193. [72] Martos, Doors to the Sacred, 193-194; Catechism of the Catholic Church, 1285. That Confirmation is meaningful as a completion of Baptism is clearer for adult Baptisms when Confirmation follows immediately afterward and completes the initiation ceremony. However, the meaning is less clear for infant Baptism. [73] Professor Matthew Ogilvie, “Confirmation Part 4,” video of lecture, Matthew Ogilvie, University of Notre Dame, published September 3, 2020, https://youtu.be/SSj3xaCHRbE Edward Schillebeeckx regarded Confirmation as a ‘deeper encounter’ of God. Karl Rahner described Confirmation as the active counterpart to passive Baptism. Marian Bohen viewed Confirmation as a sacrament/witness of God’s love. Charles Davis held that Confirmation made a person a witness and altered their relationship to God and the Church. [74] Martos, Doors to the Sacred, 195. [75] Grün, Grun, and Gr, Seven Sacraments, 94. [76] Catechism of the Catholic Church, 1285.; “Apostolic Constitution on The Sacrament of Confirmation,” Liturgy Office (England & Wales), accessed October 19, 2022, https://www.liturgyoffice.org.uk/Resources/Confirmation/OC-Introduction.pdf [77] Martos, Doors to the Sacred, 198; Catechism of the Catholic Church, 1295-1296, 1304-1305. This seal also means that, like Baptism, Confirmation can only be received once. [78] Professor Matthew Ogilvie, “Confirmation Part 1,” video of lecture, Matthew Ogilvie, University of Notre Dame, published September 3, 2020, https://youtu.be/w0YVZv2bQMo; Professor Matthew Ogilvie, “Confirmation Part 2,” video of lecture, Matthew Ogilvie, University of Notre Dame, published September 3, 2020, https://youtu.be/WbWOjby_y6I [79] Catechism of the Catholic Church, 1802-1803.; “8.4.4 The Sacrament of Confirmation,” Catholic Education Western Australia, accessed October 19, 2022, https://cewaedu.sharepoint.com/sites/RE/Teachers/Shared%20Documents/Year%208/Curriculum%20Documents/8.4%20Growing%20in%20the%20Image%20of%20God/8.4.4%20The%20Sacrament%20of%20Confirmation.pdf; Is 11:2-3 [80] Ga 5:22-23. [81] Catechism of the Catholic Church, 1300, 1320.; Catholic Education Western Australia, “8.4.4 The Sacrament of Confirmation.” [82] Catechism of the Catholic Church, 1298.; Grün, Grun, and Gr, Seven Sacraments, 104. [83] Grün, Grun, and Gr, Seven Sacraments, 105. [84] Grün, Grun, and Gr, Seven Sacraments, 108. Young people have a sponsor/adult to support them. The sponsor also has a symbolic role as a sign of the Holy Spirit as Supporter. [85] Grün, Grun, and Gr, Seven Sacraments, 106. [86] Candidates are addressed by their chosen ‘Confirmation name’ – typically the name of a saint they admire. The anointing is considered the moment of ‘sealing,’ referring to the received indelible character of the Holy Spirit. [87] Grün, Grun, and Gr, Seven Sacraments, 109. [88] Catechism of the Catholic Church, 1298. [89] Martos, Doors to the Sacred, 196. [90] Professor Matthew Ogilvie, “Confirmation Part 4.” This decision is partly influenced by to what degree Confirmation is believed to be a rite of adulthood. ( Grün, Grun, and Gr, Seven Sacraments, 88. ) [91] “Sacramental Preparation in Catholic Schools,” Catholic Education Western Australia, accessed October 24, 2022, https://policy.cewa.edu.au/executive-directive/sacramental-preparation-in-catholic-schools/ [92] Catholic Education Western Australia, “Religious Education Western Australia.” [93] “6.3 Confirmation,” Catholic Education Western Australia, accessed October 24, 2022, https://cewaedu.sharepoint.com/sites/RE/Teachers/Shared%20Documents/Year%206/Curriculum%20Documents/6.3%20Confirmation/6.3%20Teacher%20Background%20Material.pdf [94] Grün, Grun, and Gr, Seven Sacraments, 96. [95] Catholic Education Western Australia, “8.4.4 The Sacrament of Confirmation.” [96] Davison, Why Sacraments?, 68. [97] Martos, Doors to the Sacred, 179. [98] Martos, Doors to the Sacred, 181. [99] Grün, Grun, and Gr, Seven Sacraments, 88. [100] Professor Matthew Ogilvie, “Confirmation Part 2.” [101] “Q[72] Of The Sacrament Of Confirmation: A[6] Whether the character of Confirmation presupposes of necessity, the Baptismal character?,” Summa-Theologiae.ORG, accessed October 25, 2022, http://summa-theologiae.org/question/49406.htm [102] Professor Matthew Ogilvie, “Confirmation Part 2.”; Martos, Doors to the Sacred, 189. [103] “Q[72] Of The Sacrament Of Confirmation: A[5] Whether the sacrament of Confirmation imprints a character?,” Summa-Theologiae.ORG, accessed October 25, 2022, http://summa-theologiae.org/question/49405.htm [104] Professor Matthew Ogilvie, “Confirmation Part 2.” [105] See the Book of Acts. The Holy Spirit would teach the Apostles what to say (Lk 12:12). [106] Catechism of the Catholic Church, 1316. One may keep in mind, however, that it remains scripturally sound to state that that which is attributed to Confirmation can also be attributed to Baptism (particularly for adult Baptisms). [107] Catechism of the Catholic Church, 1279.




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