December, 2000 - Vol. XXIX No. 3
All About Confirmation

"Confirmation - Themes and Meanings"
by The Rev. Charles H. Christopher, Jr.

    I was asked to do this short article on the background of Confirmation because I have an interest in history. That is only generally correct. My interest really is in stories and the processes involved in their formation, preservation, and telling. What follows may sound more like literary explication than historiography, but in my perspective there is little difference. Because of space limitations (which I have exceeded anyway!) you are reading my conclusions about the themes and meanings I can find through the historical material. If you would like a detailed listing of resources and references, please email me (see note at end) and I will be happy to forward my research to you.

    The 1979 BCP made some major adjustments in how we view and do Confirmation, which caused many of us to adjust and re-think our understanding of confirmation. But that struggle occurred 20 years ago. Most Episcopal congregations have established guidelines about the age for Confirmation and the requirements for preparation. However, being clear about what determines local practice is critical to the parish and those going through a formation process. In addition, I do not believe we are even close to being finished with the consideration of the place of Confirmation in the life of our church and how we go about preparing for it. As we adjust our guidelines to accommodate change in our world, an awareness of the important historical themes and what we believe happens at Confirmation will greatly inform our decision-making.

The Functional Themes of Confirmation

    Although Confirmation is not a biblically mandated practice, the early church practiced a variety of rituals, usually involving anointing with chrism and the sign of the cross. Confirmation became an extension of Baptism, particularly after time of Constantine (early 4^th century), in order to allow time for those who needed education in the life of the Church to receive that training. It was also widely used in a variety of forms for "confirming" the commitment of Christians who had been baptized in mass baptisms or as children of other Christians.

    Over the centuries, there have been many variations in its use. During the Reformation many of the Protestant groups retained or adapted the forms and processes of Confirmation, depending on their view of its role in the life of both the individual and the church. To the present day, six historic, functional themes have emerged for Confirmation. While they rarely appear independently of one another, they have distinct historical threads. The themes are:

• Catechetical — The emphasis is on instruction for Holy Communion and for ministry;
• Hierarchical/Institutional –– The primary theme centers in a confession of faith indicating surrender to Christ and submission to the church;
• Sacramental –– The belief that a special gift of the Holy Spirit is given in the laying on of hands and a stress that Confirmation confers a new or fuller church membership;
• Traditional/Cultic –– A ritual of public confession of faith by children who have been instructed. This is linked more closely to baptism and often only secondarily to Holy Communion;
• Theological/Pietistic –– The emphasis is a ritual renewal of the baptismal covenant based on an experience of conversion and regeneration;
• Rationalistic –– A coming of age celebration with emphasis on examination and ceremony with sentimental overtones.

The Meaning of Confirmation

    While the Anglican traditions have held with the orthodox teaching that Confirmation involves a special outpouring of grace and is therefore a sacrament, many of the churches that evolved from the Protestant Reformation have had a variety of understandings of exactly what is happening in the ceremony. Some focus on the confirmand, others speak of the church community, and still others see the action of God as primary.

    Martin Luther set an early tone for this, discounting any mystical content in favor of an action that is purely of human necessity. He saw the church’s sacramental label as a manipulation on the part of bishops so that they would have something to do. Later reformers saw the value of a sort of evangelical confirmation that would be expressive of an adult conversion experience. Thus several meaning-based models have evolved throughout Christendom. These models then become the basis for the practical educational and formational programs of various churches and congregations. The following eight models may exist independently or in combination with other models.

• The sealing of the Holy Spirit

• The completion of infant baptism

• The ratification of a person’s baptism

• The affirmation of the baptismal covenant in adolescence or as a renewal of covenant at any time during life’s pilgrimage when an individual comes to new or deepened understandings and/or commitments in faith

• The blessing, following baptism, welcoming the new Christian into full communion in the church and at the Lord’s table

• The separate sacrament which imparts the Holy Spirit and imprints a uniquely Christian character in terms of one’s identity and eternal salvation

• The repeatable sacrament, first experienced in the unified initiation through baptism, laying on of hands, and Eucharist, for infants or adults

• The rite which symbolizes and celebrates "life in the Spirit," but is not itself a particular giving or receiving of the Holy Spirit

    Most Episcopalians will recognize our understanding in at least five of these, yet emphasis may vary locally. All would agree that the sacrament involves an action of the Holy Spirit that is unique. All would also agree, however, that the practices surrounding it vary widely within our denomination and even within our diocese. The possible permutations and combinations of the themes and meanings can be the contributors to such variety, particularly when we add in local practice and the perspectives of laity and clergy. Regardless of the variety, local practices should be based on a conscientious consideration of the themes and efficacy of Confirmation.

A Meaning for the Present Day — A Personal Reflection

    In the days of my seminary education (which is farther behind me than I want to admit!) next to nothing was said about the Confirmation process. We did not discuss it at all in any of my Christian Education courses, and the only other formal education about it was in my Systematic Theology class. It was assumed that Inquirers’ Classes, Confirmation Classes, etc., were a part of the standard parish experience and you would pick that up on your own. The result was that although I understood the theological reasoning behind it, I had no clear concept of what it was we were actually doing. Through the experience of thirty years of searching for a good program for Confirmation instruction (with no small frustration!) along with the themes and meanings gleaned from our history, I have come to the following understanding of where the church’s obligation lies in that formation process. No matter what we may hold to be true about Confirmation, there are several elements that have to take priority in whatever we do.

• The mystery of God’s action in the world.

• The necessity for the community to recognize, along with the individual, that God is constantly calling us to new and renewed service.

• The sacredness of those who are anointed — how do we treat those whose lives have been touched or are to be touched in this sacrament?

• The sacrament is a major milestone in a spiritual journey that requires continuous nurture.

• Our particular programs are really a re-telling of a common story of God’s relationship with all of creation. Whatever we do has impact on the form the common story will take in the future.

    In reflecting on the character of community as it lives out the continuing revelation of God, Robert Brooks concluded his lecture on "Post Baptismal Catechesis" at the conference for The Baptismal Mystery and the Catechumenate in February of 1988 with a quote from St. John Chrysostom as he addressed the newly baptized (and confirmed).

You are not only free, but also holy. Not only holy, but also just. Not only just, but also sons and daughters. Not only sons and daughters, but also heirs. Not only heirs, but also brothers and sisters of Christ. Not only brothers and sisters of Christ, but also joint heirs. Not only joint heirs, but also members. Not only members, but also the temple. Not only the temple, but also instruments of the Spirit. Blessed be the God who alone does wonderful things!

And so it is for us.

Chuck is Associate Priest at St. Mark’s, Medford. Contact him at friar-chuck@home.com

© 2001, Diocese of Oregon
updated 05/03/2003 16:02
contact: kylew@diocese-oregon.org