Christopher Wendt: I welcome all members of the Confraternity and all guests, and you, Your Excellency. Thank you for being on tonight.
I just have a few announcements. Tonight’s format is a catechism on part two of Confirmation. Before we begin, Happy Easter to everyone! I just want to say that the consecration is already underway. We are really excited about that. There are about 800 people worldwide praying the consecration with the Confraternity of Our Lady of Fatima. We’re going to be making the consecration together on May 13, the Feast of Our Lady of Fatima.
We’ve just gotten underway, and we’re very excited. Every year, it gets bigger and bigger. At the current rate of growth, I think next year we’ll be in the thousands. It all started with two families back in 2021, and here we are with over 800 people participating.
It’s not too late for you to join, even though we’re a couple of days into the consecration. If you would like to join and consecrate yourself to Our Lady on the Feast of Our Lady of Fatima, just start the consecration.
If you need a Blue Book, just email us at info@livefatima.io, and we will get you a copy. We’ll give you the link so you can buy it, or you can get the prayers for free. We’re going to be sending out an email every day for the next 33 days as we approach consecration day. If you’d like to get on the mailing list, just send us an email at info@livefatima.io, and we’ll put you on that list.
At the end of the day, what we’re talking about with the consecration is giving Our Lady everything. And when we do that, we build the Reign of Mary. There is nothing greater that we can give Our Lady than our own hearts. I’m very encouraged and excited. Even though we live in a very dark hour in the Church and in the world, this is something we can control. This is something we can do.
We can give ourselves to Our Lady with our free wills. We give her our life, our death, and our eternity. And in return, she will give us her virtues, and she will give us all the graces that God the Holy Ghost wants to give us.
Your Excellency, could you lead us in a prayer?
His Excellency: In nomine Patris, et Filii, et Spiritus Sancti. Amen.
Pater Noster, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.
In nomine Patris, et Filii, et Spiritus Sancti. Amen.
Today, we will speak about the Sacrament of Confirmation.
This sacrament is called by the Church Confirmation because, if there is no obstacle to the efficacy of the sacrament, a baptized person, when anointed with the sacred Chrism by the bishop with the accompanying solemn words, becomes stronger with the strength of a new spiritual power. This is the Sacrament of Confirmation. At that moment, the person begins to be a perfect soldier of Christ.
The solemn words traditionally used were the following: “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 Ghost.”
In the new rite, which is the same as in the Byzantine rite, the words are: “Receive the seal of the gift of the Holy Spirit.”
So, Confirmation is a true sacrament. The Catholic Church has always taught that the Sacrament of Confirmation contains the true and proper nature of a sacrament.
The unanimous authority of the Fathers of the Church strongly affirms this. We have the most distinct testimonies, for example, from Saint Ambrose in the fourth century, in his book On the Mysteries and the Sacraments, and from Saint Augustine in his books Against the Donatists.
Both of these great Church Fathers were so persuaded that no doubt could exist as to the reality of this sacrament that they even taught and confirmed the doctrine using passages from Scripture. One of them testified that the following words of the Apostle apply to the Sacrament of Confirmation: “Grieve not the Holy Spirit of God, whereby you are sealed.” These two great saints applied those words to Confirmation.
They also referred to the words of the Psalm: “Like the precious ointment on the head that ran down upon the beard, the beard of Aaron,” and also the words of the same Apostle: “The charity of God is poured forth in our hearts by the Holy Ghost, who is given to us.” These words of Holy Scripture, the Church Fathers applied as an indication of the reality of the Sacrament of Confirmation.
Confirmation is a distinct sacrament from baptism. Though it has a most intimate connection with baptism, confirmation is not to be regarded as the same, but as a different sacrament. This is due to the variety of the grace which each sacrament confers and the sensible sign employed to signify that grace, which evidently renders them both distinct and different.
Since, by the grace of baptism, we are begotten unto newness of life, whereas by the sacrament of confirmation we grow to full maturity having put away the things of a child we can sufficiently understand that the same difference which exists in the natural life between birth and growth exists also between baptism, which regenerates, and confirmation, by virtue of which growth and perfect spiritual strength are imparted to the faithful.
Besides, as there should be a new and distinct kind of sacrament when the soul is to encounter any new difficulty, it may easily be perceived that just as we require the grace of baptism to form the mind in the faith, so it is also of the utmost advantage that the souls of the faithful be strengthened by a different grace. This is so that they may not be deterred by danger or fear of pain, torture, or death from confessing the true Catholic faith. This is then accomplished by the sacred Chrism of confirmation.
It is hence clearly inferred that the nature of this sacrament is different from that of baptism. In baptism, a man is enlisted into the service; in confirmation, he is equipped for battle. At the baptismal font, the Holy Ghost imparts fullness to accomplish innocence, but in confirmation, the Holy Ghost ministers perfection in grace. In baptism, we are regenerated unto life; after baptism, we are fortified for combat. In baptism, we are cleansed; after baptism, we are strengthened. Regeneration of itself saves those who receive baptism in a time of peace; confirmation arms and makes them ready for conflict. We can give the following summary of how confirmation differs from baptism:
First, baptism is a spiritual birth, whereas confirmation is an increase of spiritual life.
Second, baptism makes us members of the Mystical Body of Christ, whereas confirmation enrolls us in His army, in the Church Militant.
Baptism fills us with the gifts of the Holy Spirit, whereas confirmation gives them in even greater abundance. As Saint Thomas Aquinas says, in this sacrament, the fullness of the Holy Ghost is bestowed. In a word, baptism makes us Christians, and confirmation gives us the power to be perfect Christians.
Now, we look to the component parts of confirmation. First, the matter. This is called Chrism, a word borrowed from the Greek language, which was also used by secular writers to designate any sort of ointment. Among ecclesiastical writers, however, it is appropriated by common usage to signify that ointment only which is composed of oil and balsam with the solemn consecration of the bishop.
Chrism is a mixture of two material things; therefore, it furnishes the matter of confirmation—oil and balsam. This mixture of different things not only declares the manifold grace of the Holy Ghost given to those who are confirmed, but also sufficiently shows the excellence of the sacrament itself.
Regarding the appropriateness of Chrism, no other matter could seem more fitting to declare the effects of this sacrament.
Oil, by its nature rich, viscous, and fluid, expresses the fullness of grace in a symbol which, through the Holy Ghost, overflows and is poured into others from Christ the head like the ointment that ran down upon the beard of Aaron, as the Psalm says, to the skirt of his garment. For God anointed him with the oil of gladness above his fellows, and from His fullness, Christ we have all received.
Balsam is a very special element that signifies that the faithful, when made perfect by the grace of confirmation, diffuse around them such a sweet odor of all virtues. This sweetness of fragrance is balsam. As the Apostle says, we are unto God the good odor of Christ. Balsam also has the power of preserving from corruption whatever it is used to anoint. This property seems admirably suited to express the virtue of this sacrament, since it is quite evident that the soul, prepared for the heavenly grace of confirmation, is easily protected from the contagion of sins.
This element, Chrism, has to be consecrated by the bishop. The Chrism is consecrated by the bishop with solemn ceremonies. Our Savior gave this instruction at His Last Supper when He committed to His apostles the manner of making Chrism.
The Fathers of the Church, for example, also show the necessity of this consecration from reason. In most of the other sacraments, Christ instituted their matter so as to impart holiness to the matter itself. Not only did He designate water as the element of baptism, saying, “Except a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God” but Christ also, at His own baptism, imparted to it the power of sanctifying thereafter.
Hence, Saint John Chrysostom said that the water of baptism, had it not been sanctified by contact with the Body of Christ, could not purge away the sins of believers.
Just as our Lord did not consecrate the matter of confirmation by personally handling it, so it is necessary that it be consecrated through holy and religious prayers. This consecration belongs exclusively to the bishop, who holds the fullness of Christ’s priesthood and is the ordinary minister of this sacrament.
Now, regarding the form, the words of the sacrament of Confirmation: Traditionally, these words are used: “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 Ghost.” In the Eastern (Byzantine) rite, the words are: “Receive the seal of the gift of the Holy Spirit.”
In Confirmation, three things are chiefly to be noted: First, the divine power, which, as the principal cause, operates in the sacrament. Second, the strengthening of mind and soul, which is imparted by the sacred anointing to the faithful unto salvation. And finally, the sign impressed upon the person the indelible seal that marks the faithful as soldiers of Christ.
The first of these is sufficiently declared by the concluding words of the form, “in the name of the Father and of the Son and of the Holy Ghost.” The second effect is shown by the words immediately preceding them, “I confirm you with the Chrism of salvation,” which indicate strengthening. The third is indicated by the opening words, “I sign you,” referring to the sign of the cross—the sign, or seal.
Regarding the minister of Confirmation, the Holy Scriptures show that the bishop alone is the ordinary minister. For example, in the Acts of the Apostles, when the people of Samaria had received the word of God, Peter and John were sent to them to pray that they might receive the Holy Ghost, because the Holy Ghost had not yet come upon any of them, though they had been baptized.
From this, we see that the one who baptized, who in that case was only a deacon, had no power to confirm. The administration of Confirmation was reserved to a higher and more perfect order of ministers, that is, the apostles. The same holds true whenever Sacred Scripture mentions the sacrament.
By delegation from the bishop or under Canon Law, a priest may administer the sacrament, especially in danger of death. Yet the priest must use Chrism consecrated by the bishop. Therefore, even in such administration, the priest is connected to the bishop.
Traditionally, Confirmation also involves sponsors. A sponsor is necessary because those who enter the spiritual battle through Confirmation need someone skilled and wise to guide and teach them the necessary defenses and attacks by which to overcome their adversaries while remaining safe.
How much more will the faithful require such a leader and monitor when, clad in the strongest armor by the Sacrament of Confirmation, they are engaged in a spiritual war, a battle where eternal salvation is the ultimate reward?
With good reason, therefore, sponsors are employed according to the tradition of the Church in the administration of the sacrament.
Now, let us consider who can receive Confirmation. All baptized persons should be confirmed. While this sacrament is not absolutely necessary for eternal salvation, it is still not to be omitted by anyone. On the contrary, in such a holy matter, through which divine gifts are so generously bestowed, great care should be taken to avoid neglect of this sacrament.
What God has intended for the sanctification of all should likewise be earnestly desired by all.
Saint Luke, describing this marvelous outpouring of the Holy Spirit, says, “Suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting.” Shortly after, he says, “And they were all filled with the Holy Ghost.” From these words, we understand that the house was a type and figure of the Church at Pentecost.
The Sacrament of Confirmation, which begins precisely on the day of Pentecost, belongs to all the faithful who are baptized. They ought to be confirmed with the sacred Chrism and the laying on of the bishop’s hand on their foreheads.
This sacrament is needed for spiritual growth and to be led to the perfection of the Christian life. It is suited without exception to all baptized persons, just as nature intends that all her children grow and reach full maturity, even though sometimes this is not fully realized.
Likewise, the Catholic Church, the common mother of all, earnestly desires that those generated by baptism be perfected in Christian manhood. Thus, it is clear that Confirmation belongs to all the faithful who are baptized.
Regarding the age of Confirmation, it may be administered to all baptized persons, typically to children at the age of reason.
In the Oriental Catholic Churches, even infants receive Holy Confirmation together with Baptism and the Eucharist.
Now, let us consider the dispositions necessary for receiving this sacrament. If the candidates are of mature age, they must not only come with faith and piety but also with heartfelt sorrow for serious sins they have committed, in order to fruitfully receive the grace and gifts of the sacrament. Therefore, candidates should receive the sacrament of Confession before being confirmed.
It can be presumed that the faithful would be easily persuaded to this if they truly understood the gifts and admirable effects of this holy sacrament of Confirmation.
Now, let us look at the effects of the sacrament. The first effect, the grace of strength. It is peculiar to confirmation, first, to perfect the grace of baptism, for those who have been made Christians by baptism still have, in some sort, the tenderness and softness as as it were, of new born infants and afterwards become, by means of the sacrament of Chrism confirmation, stronger to resist all the assaults of the world, the flesh and the devil, while their minds are fully confirmed in faith, to confess and glorify the Name of our Lord Jesus Christ,
Hence, the very name of this sacrament is Confirmation. The word “confirmation” is not derived from the old custom where a person baptized in infancy, upon reaching mature years, was brought to the bishop to confirm the faith in Christ they had imperfectly embraced at baptism. To think confirmation is simply a reaffirmation of faith, like a catechetical instruction, is an error.
Confirmation is not merely an increase in knowledge of the faith compared to baptism. On the contrary, the name “confirmation” comes from the fact that, by virtue of this sacrament, God confirms in us the work He began in baptism, leading us to the perfection of solid Christian virtue.
One of the effects of Confirmation is the increase of grace. Not only does this sacrament confirm us spiritually, but it also increases divine grace. The Holy Ghost, whose salutary descent upon the waters of baptism imparts fullness to the accomplishment of innocence, in Confirmation gives an increase of grace, and not just any increase, but an increase in a wonderful manner.
The Scriptures beautifully express this effect by a metaphor drawn from clothing: “Stay you in the city,” said Our Lord to the apostles, “until you be clothed with power from on high.” This means clothed with the gift of the Holy Spirit.
We can see this effect in what happened to the apostles themselves. Before the descent of the Holy Spirit, they were weak and timid—even during the Passion of Our Lord, they fled at His apprehension. Peter, who was designated the rock and foundation of the Church and had shown great courage, was terrified at the voice of a single woman and denied Christ three times, even denying that he was a disciple.
After the Resurrection, the apostles still remained shut up at home, fearful of the Jews. But on the day of Pentecost, so great was the power of the Holy Spirit filling them that they boldly and freely spread the Gospel not only throughout Judea, but throughout the whole world.
The apostles considered no greater happiness than to be counted worthy to suffer chains, torments, and even crucifixion for the name of Jesus Christ.
Confirmation, then, also impresses a character, as theologians and the Magisterium teach an indelible seal on the soul. This is the character of the soldier of Christ.
Now, let us consider the ceremonies of the sacrament. First, the anointing of the forehead. The person to be confirmed is anointed on the forehead with sacred Chrism. Through this sacrament, the Holy Spirit infuses Himself into the souls of the faithful, increasing their strength and fortitude to fight courageously in the spiritual battle and resist their wicked enemies.
It is significant that the anointing is on the forehead, because the forehead shows the signs of shame or fear from openly confessing the name of Christ. After Confirmation, there should be no deterrence or shame in confessing Christ.
The ritual is as follows: The bishop places his hand upon the candidate, symbolizing the imposition of hands. Together with this, he anoints each one on the forehead with Chrism, saying a prayer. Those anointed receive the gift of the Holy Spirit, especially courage and strength, to profess the Catholic faith.
Finally, the bishop extends his hand over the person being confirmed while invoking the sevenfold gifts of the Holy Spirit, indicating that a supernatural power is being communicated to them.
Then the bishop lays his hand again on the candidate. With the thumb of his right hand, he makes the sign of the cross on the forehead of the person to be confirmed, saying, “I sign you with the sign of the Cross.” This action signifies that the confirmed must never be ashamed to profess themselves a disciple of the crucified Savior.
Next, the bishop gives the candidate a slight blow on the cheek, saying, “Peace be with you.” This gesture teaches that the confirmed should be ready to suffer persecution for the faith.
Now, regarding the concrete gestures of the liturgical rite:
- The sign of the cross on the forehead is a mark by which Christians are distinguished from others, just as soldiers are identified by their badges. This mark rests on the most conspicuous part of the body, the forehead.
- The gentle slap on the cheek reminds the confirmed that, as a spiritual combatant, they must be prepared to endure all adversities with an unconquered spirit for the name of Christ.
- The final gesture, the giving of peace, signifies that the confirmed has attained the fullness of divine grace and is granted a peace that surpasses all understanding.
What must we do to correspond with all the graces received in Confirmation?
We must faithfully keep the promises we have made, follow the good inspirations and interior promptings of the Holy Spirit, and boldly confess Jesus Christ and the Catholic faith.
What does the life of personal holiness or perfection mean for a Christian?
It is the fullness of Christian life, consisting in the perfection of charity: to love God with one’s whole heart, soul, mind, and strength, and to love one’s neighbor as oneself. It means to love others as Christ loves us.
Such a life is possible only with the special gift of the Holy Spirit and God’s grace, by which the Holy Spirit moves the soul inwardly toward holiness and gives strength. This life of holiness and perfection is especially nourished through the Sacrament of Confirmation, the sacrament of the Holy Spirit.
May God confirm all of us again spiritually, especially those who have already received this wonderful sacrament of strength from the Holy Spirit. Amen.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
O Immaculate Heart of Mary, holy Mother of God and our tender Mother, look upon the distress in which the whole of mankind is living, due to the spread of materialism, godlessness, and the persecution of the Catholic Faith.
In our own day, the Mystical Body of Christ is bleeding from so many wounds, caused within the Church by the unpunished spread of heresies, the justification of sins against the Sixth Commandment, and the seeking of the kingdom of earth rather than the Kingdom of Heaven.
There are horrendous sacrileges against the Most Holy Eucharist, especially through the practice of Communion in the hand, and the Protestant shaping of the celebration of the Holy Mass.
Amidst these trials appeared the light of the consecration of Russia to thy Immaculate Heart by the Pope, in union with the world’s bishops.
In Fatima, thou didst request the Communion of Reparation on the First Saturdays of the month. Implore Thy Divine Son to grant a special grace to the Pope, that he may approve and promote the practice of the First Saturday Communion of Reparation.
May Almighty God hasten the time when Russia will be converted to Catholic unity, mankind will be granted a time of peace, and the Church will be renewed in the purity of the Catholic Faith, the sacredness of divine worship, and the holiness of Christian life.
O Mediatrix of all graces, O Queen of the Most Holy Rosary, and our sweet Mother, turn thine eyes of mercy towards us, and graciously hear this, our trusting prayer. Amen.
Et benedictio Dei Omnipotentis: Patris, et Filii, et Spiritus Sancti, descendat super vos et maneat semper. Amen.
Praise be our Lord Jesus Christ!
