By Dr Tiju Thomas –
In his article “Sacramental life and memory”, Bishop William Patrick Callahan wrote the following positive note about our personal history:
“Celebrating history is, of course, a celebration of life. The older we get, the more life there is to celebrate; and the more we treasure our memories and life experiences.” (1)
For the Bishop, celebrating our journey and history is about growth, self-reflection, gathering of memories, affirmation of one’s spiritual journey, and a joyful and faithful ‘confirmation’ of our core commitments. The Church seeks that we live virtuous lives marked by prudence, justice, courage and temperance (called the Cardinal virtues); while also living in faith, hope and love (called the Theological virtues).
The Church also recognizes that the gift of wisdom is essential if we are to suitably be prepared to face life, with all its essential challenges and paradoxes. Wisdom also allows us to serve God and our neighbours – in a manner commensurate with our gifts. We may thus use our wisdom and abilities to especially serve the poor and needy (interpreted in the broadest sense), while being virtuous care takers and custodians of creation. Of course determined and principled stances such as this also require us to have sufficient ability of reason. The Church has something profound to offer, a divinely constituted Sacrament for precisely facilitating such a determined and principled life – it is the Sacrament of Confirmation.
In the Western rite of the Catholic Church, on reaching the ‘age of reason’, the Sacrament of Confirmation is meant to be an opportunity to recapitulate one’s journey thus far, while also affirming one’s role as a child of God with gratitude. One is to then take on a determined and ‘confirmed stance – to live in imitation of Christ. In the Eastern and Oriental rites of the Church, the Sacrament of Confirmation is a decisive step in getting ‘sealed’ with Holy Spirit, which is the ultimate gift in preparation for a Christian life, in full communion with the Church. Needless to say, these lofty commitments are impossible to achieve without the grace of God, which is precisely why the Sacrament of Confirmation is meant to be a ‘seal’ – a true and permanent assurance from God the Holy Spirit.
The seal on the soul is called the sigillum. Confirmation thus marks our total commitment to Christ, and our willingness to serve God and our neighbour – most specially the poor. It is also a promise of divine protection in the great eschatological (relating to everlasting destiny) event.(2) This interpretation reflects the Church’s conviction that Confirmation is indeed a divinely established reality, and not a mere human act or invention. To understand the Church’s belief in the divine institution of Confirmation, we may now turn to the sacred scriptures.
In the Acts of the Apostles (8:14-17) we see the following account:
“Now when the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent them Peter and John, who went down and prayed for them, that they might receive the holy Spirit, for it had not yet fallen upon any of them; they had only been baptized in the name of the Lord Jesus. Then they laid hands on them and they received the Holy Spirit.”
The ‘laying on of hands’ is the key formal action that is mentioned here for the reception of the Holy Spirit. To fully appreciate the fuller context behind the laying on of hands, it is helpful to know the concept of ‘types’ and typology in Biblical studies.
Typology is a key idea that events, persons or statements in Old Testament are somehow ‘types’ of events and aspects of Christ or the Church, as revealed in New Testament. In its basic form, one may then discover laying on of the hands mentioned on numerous occasions in the Old Testament. For instance, Moses ordained Joshua through semikhah – the Hebrew word for laying on of hands (Num 27:15–23, Deut 34:9). There after we see that the Joshua was “filled with the spirit of wisdom”. It is also helpful to recall that Moses not only most specially ordained Joshua, he also ordained 70 elders (Num 11:16–25). Also the elders later ordained their successors this way. Their successors in turn ordained others using the same approach. In Jewish history, this chain of hands – via the semikhah – continued through the time of the Second Temple (516 BC and 70 CE) to an undetermined time.
Historians are uncertain about the exact date when the original semikhah succession ended in Jewish history. However many historians believe that it continued at least until the time of the author and scholar Hillel II, around ~360 CE. There are historical evidences now that show that the practice may have continued until 425 AD.(3) It is interesting to also note that in ancient Jewish tradition, many centuries prior to the New Testament times, the laying on of hands was also done over the sacrificial animal (a sin-offering), based on Leviticus 4:24: “And he shall lay his hand upon the head of the goat.” In fact Philo of Alexandria (~20 BC-50 AD), an influential Jewish philosopher, while commenting on historical records states that the custom of laying on of hands was done in conjunction with a declaration, where the owner of the animal would declare her/his good faith and say: “These hands have not taken a bribe to distort justice, neither have they divided the spoil, etc.” Hence laying on of the hands had an at once penitential, sacrificial and surrendering action to God, and an ‘entry into a state of righteousness’ associated with it.
Certainly in the case of semikhah of Moses onto Joshua, we may recognize that the act is central to the very program of Old Testament. This is so since the gift of wisdom given to Joshua is God’s way of continuing his care and protection over the distraught Israel; even past Moses’ time. Hence semikhah becomes God’s own vehicle of continuing indwelling, wisdom and protection. Semikhah becomes the means to carry forward and realize the covenant/testament instantiated once in Mount Sinai (Exodus 19:16-19) with Moses and his people. The gift Joshua receives thus – the gift of wisdom – has both personal and communal dimensions. It is a gift given to Joshua, ultimately as a means for the redemption of Israel!
With this Jewish history and an introductory notion of typology, one may turn to understand the practice of laying hands in the Catholic Church. It can be traced back to the book of Acts. The laying of hands in the Church has; as we have seen been prefigured (as a ‘type’) in Moses’ semikhah on Joshua. Semikhah draws Joshua to the very center of ‘Israel’, and through him the people find themselves ‘face to face’ with the very reality of Moses in conversation with God. In typology now we may state the following: in Acts of the Apostles, the Pentecost (a ‘type’ of the Mount Sinai event) involves the outpouring of the Holy Spirit (a ‘type’ of the gift of Wisdom) onto the Apostles headed by Peter (a type of Joshua). The apostles are drawn to Christ and God just as Joshua and his people are drawn to the substance of the Mt. Sinai event (a face to face conversation with God, which is the very definition of adoration)!
Now we may look more carefully at the Acts. We see that Peter and John go to Samaria, since the people in Samaria had ‘only been baptized’. They went to Samaria thus to lay ‘hands on them and they received the Holy Spirit’. Also note that the Apostles constitute their disciples in much the same way – through the laying on of hands, much like the Old Testament type (Moses’ Semikhah on Joshua). The newly appointed Apostles (Bishops) thus become the New Testament type of Joshua, who draw us – the members of the Church to the mystical and Pentecostal event itself; wherein there is an everlasting adoration of God (i.e. a face to face encounter, much like the Mt. Sinai event). It was in this everlasting moment – historically true and mystically ever present – that the Church herself, the Body of Christ is constituted.
Hence based on the context, the laying on of the hands could mean two things – either the Sacrament to ensure the gift that is the Holy Spirit (Confirmation), and secondly the Sacrament to continue the apostolic office (Holy Orders). Either ways, an image of a ‘body of Christ’ emerges, with laying on of the hands as a central event (just as in the Old Testament). Thus Confirmation is a fundamentally ecclesial reality and it has to do with the very constitution and structure of the Church. It has to do with the union with the ‘Body of Christ’. It is as we have seen earlier; connected to the very day the Church was constituted, and that day is made ever present through the mystical nature of the Body of Christ and the in dwelling of the Holy Spirit. This is consistent with the magisterial teachings of Pope Paul VI wherein he affirms that God inaugurated the Sacrament of Confirmation on the day of Pentecost:
Peter regarded the Spirit who had thus come down upon the apostles as the gift of the Messianic age (see Acts 2:17–18). Then those who believed the apostles’ preaching were 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 newly baptized by the laying on of hands the gift of the Spirit that completes the grace of baptism. This is why the Letter to the Hebrews listed among the first elements of Christian instruction the teaching about baptisms and the laying on of hands (Heb 6:2). This laying on of hands is rightly recognized by reason of Catholic tradition as the beginning of the sacrament of confirmation, which in a certain way perpetuates the grace of Pentecost in the Church.
Confirmation then is inherent to the very nature of Church itself. Also since Confirmation has to do with the receipt of the Holy Spirit, the Catechism specifies that confirmation imparts an indelible spiritual mark (signum spirituale indelebile) or character (character) that perfects the common priesthood of the faithful received in baptism.(2 ii) Likewise Pope John Paul II links the sacraments of initiation with the Christian’s share in Christ’s threefold mission as priest, prophet, and king:
The participation of the lay faithful in the threefold mission of Christ as Priest, Prophet and King finds its source in the anointing of Baptism, its further development in Confirmation and its realization and dynamic sustenance in the Holy Eucharist.
In Confirmation thus the Church is setting us on the path to be Christ like; it is a means thus of ‘divine filiation’. Through Confirmation, the person is assisted to live a life of beatitudes – thus bringing blessings, comfort and assurance to all those who are poor, sorrowful, and meek, those who hunger and thirst for righteousness, those who are merciful, the peacemakers, those who are insulted and those who are persecuted. (Matthew 5:3-12) Such solidarity requires wisdom, and prudence, justice, courage and fortitude, along with a heart full of faith, hope and love. Confirmation is a pathway to the same.
So deep is the conviction of the Church concerning the special outpouring of the Holy Spirit in the Sacrament of Confirmation that in certain Eastern/Oriental rites of the Catholic Church – seen in many parts of Asia, Eurasia and Africa – that Confirmation is administered immediately after Baptism; followed by participation in the Eucharist. Hence Eastern traditions also highlight the essential unity of the three sacraments of Christian initiation (Baptism, Confirmation and Holy Communion). In the Latin Church (Roman rite), this sacrament is administered when the age of reason has been reached, and its celebration is ordinarily reserved to the Bishop, thus signifying that Confirmation strengthens the ecclesial bond (i.e. the bond to the Church).(2 iii) Bishop of course, being a successor of the Apostles, preserves the unity and continuity of the Church, and becomes a ‘type’ of Moses in the Confirmation ritual, thus making you a Joshua (a Christ-like figure)! You thus aid in the continuity of the Church. You are thus also drawn into a life enriched with the Cardinal virtues: prudence, justice, temperance, and three theological virtues: faith, hope, and charity.
The above is not to deny that a priest can validly administer confirmation as well. Nonetheless, the administration of confirmation by a priest is considered ‘canonically extraordinary’ and ought to be the exception rather than the rule. Also a new and ongoing relationship with one particular member of the faithful is contracted during Confirmation – the spiritual kinship (cognatio spiritualis) effected between the confirmed and her/his sponsor.
Sponsors and parents may consider teaching their wards and children about the rich theology of Confirmation, in a manner appropriate to their reasoning capacity. It may be remembered that among other things, Confirmation is a means of divine help and advocacy available to the Christian. This will only help her/him face temptations and attacks on virtue, on her/his journey towards righteous and faithful living. Upon reaching the age of reason, the Christian will only benefit from the gift of wisdom that comes from the Sacrament of Confirmation so that they may defend and preserve faith and morality, cooperate and carry out God’s own work among all including the poor and needy (thus living the beatitudes), while rejoicing in the fruits of the Holy Spirit – love, peace and joy! (Galatians 5:22-23)
Dr. Tiju Thomas is an interdisciplinary engineering faculty at Indian Institute of Technology Madras (IIT-M). In addition to his current scientific/technical engagements, he has an abiding interest in catechesis, and human formation of young students and professionals. He enjoys devoting time to work with people and families who wish for some assistance in gaining a meaningful life direction. Towards this purpose, he runs an online ‘adult catechesis’ group. He believes that his Christian vocation includes both human formation and availability to those who wish to see hope even through suffering. Dr. Thomas can be reached at [email protected]
This article walks the reader through key elements in the Sacramental theology of Confirmation. It does so in a manner that draws coherently from both Old and New Testament, and magisterial documents. Typology is used in a lucid yet effective manner so that the readers may know the Jewish roots of ‘laying on of hands’ and the continuity of the same in the Catholic tradition, in light of the New Covenant and the Apostolic succession. The essential receipt of the gift of wisdom, the gifts of the Holy Spirit, and a personal commitment to live a life of beatitudes – all central to Confirmation – are also elaborated upon here. The Sacrament’s role in the Church’s life and her eschatological hope (to do with our eternal destiny) are also elaborated upon here.
The article is written to benefit sponsors, catechists and educators, and clergy that are involved in preparing members of the Church for confirmation. It could also act as a ready reckoner for those who wish to have a quick grasp of the Sacramental theology of Confirmation.
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- (i) Bishop William Patrick Callahan, ‘Sacramenetal life and memory’
- (i) Catechism of the Catholic Church (CCC), article 1296. See also 1295 and 1317, (ii) CCC 1304–5, and (iii) CCC 1315-1321.
- (a) (Hebrew and Jewish sources): refer following authors on ancient history of Semikhah: Nachmides/ Moses ben Nahman (13th Century), Rebbenu Nissim (14th Century Spanish Jewish scholar), Sefer Haterumot (16th Century), R Levi ibn Haviv (16th Century), (b) https://www.ccjr.us/dialogika-resources/primary-texts-from-the-history-of-the-relationship/roman-laws
- Jerusalem Talmud (Hagigah 2:2)
- Pope Paul VI, Apostolic Constitution: Divina consortium naturae
- Pope John Paul II, Post-Synodal Apostolic Exhortation On the Vocation and Mission of the Lay Faithful in the Church and in the World ‘Christifidelis laici’