If a Christian is in danger of death, any priest should give him Confirmation. 132 Indeed the Church desires that none of her children, even the youngest, should depart this world without having been perfected by the Holy Spirit with the gift of Christ's fullness.

In the Latin Rite, the ordinary minister of Confirmation is the bishop. 130 Although the bishop may for grave reasons concede to priests the faculty of administering Confirmation, 131 it is appropriate from the very meaning of the Sacrament that he should confer it himself, mindful that the Celebration of Confirmation has been temporally separated from Baptism for this reason. Bishops are the successors of the apostles. They have received the fullness of the sacrament of Holy Orders. the administration of this sacrament by them demonstrates clearly that its effect is to unite those who receive it more closely to the Church, to her apostolic origins, and to her mission of bearing witness to Christ.

The original minister of Confirmation is the bishop. 128 In the East, ordinarily the priest who baptizes also immediately confers Confirmation in one and the same Celebration. But he does so with sacred chrism consecrated by the patriarch or the bishop, thus expressing the apostolic unity of the Church whose bonds are strengthened by the Sacrament of Confirmation. In the Latin Church, the same discipline applies to the Baptism of adults or to the reception into full communion with the Church of a person baptized in another Christian community that does not have valid Confirmation. 129

Candidates for Confirmation, as for Baptism, fittingly seek the spiritual help of a sponsor. To emphasize the unity of the two Sacraments, it is appropriate that this be one of the Baptismal godparents. 127

To receive Confirmation one must be in a state of Grace. One should receive the Sacrament of Penance in order to be cleansed for the gift of the Holy Spirit. More intense prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and readiness to act. 126

Preparation for Confirmation should aim at leading the Christian toward a more intimate union with Christ and a more lively familiarity with the Holy Spirit - his actions, his gifts, and his biddings - in order to be more capable of assuming the apostolic responsibilities of Christian life. To this end catechesis for Confirmation should strive to awaken a sense of belonging to the Church of Jesus Christ, the universal Church as well as the parish community. the latter bears special responsibility for the preparation of confirmands. 125

Although Confirmation is sometimes called the "Sacrament of Christian maturity," we must not confuse adult Faith with the adult age of natural growth, nor forget that the Baptismal Grace is a Grace of free, unmerited election and does not need "ratification" to become effective. St. Thomas reminds us of this:

The holy Eucharist completes Christian Initiation. Those who have been raised to the dignity of the royal priesthood by Baptism and configured more deeply to Christ by Confirmation participate with the whole community in the Lord's own sacrifice by means of the Eucharist.

A preparation for the final journey. If the Sacrament of Anointing of the sick is given to all who suffer from serious illness and infirmity, even more rightly is it given to those at the point of departing this life; so it is also called sacramentum exeuntium (the sacrament of those departing). 138 The Anointing of the Sick completes our conformity to the death and Resurrection of Christ, just as Baptism began it. It completes the holy anointings that mark the whole Christian life: that of Baptism which sealed the new life in us, and that of Confirmation which strengthened us for the combat of this life. This last anointing fortifies the end of our earthly life like a solid rampart for the final struggles before entering the Father's house. 139

In Baptism and Confirmation, the handing on (traditio) of the Lord's Prayer signifies new birth into the divine life. Since Christian prayer is our speaking to God with the very word of God, those who are "born anew". . . through the living and abiding word of God" 20 learn to invoke their Father by the one Word he always hears. They can henceforth do so, for the Seal of the Holy Spirit's Anointing is indelibly placed on their hearts, ears, lips, indeed their whole filial being. This is why most of the patristic commentaries on the Our Father are addressed to catechumens and neophytes. When the Church prays the Lord's Prayer, it is always the people made up of the "new-born" who pray and obtain mercy. 21

Because man is a composite being, spirit and body, there already exists a certain tension in him; a certain struggle of tendencies between "spirit" and "flesh" develops. But in fact this struggle belongs to the heritage of sin. It is a consequence of sin and at the same time a Confirmation of it. It is part of the daily experience of the spiritual battle:

The duty of Christians to take part in the life of the Church impels them to act as witnesses of the Gospel and of the obligations that flow from it. This witness is a transmission of the Faith in words and deeds. Witness is an act of justice that establishes the truth or makes it known. 268 All Christians by the example of their lives and the witness of their word, wherever they live, have an obligation to manifest the new man which they have put on in Baptism and to reveal the power of the Holy Spirit by whom they were strengthened at Confirmation.

The Sunday Eucharist is the foundation and Confirmation of all Christian practice. For this reason the Faithful are obliged to participate in the Eucharist on days of obligation, unless excused for a serious reason (for example, illness, the care of infants) or dispensed by their own pastor. 119 Those who deliberately fail in this obligation commit a grave sin.

In many circumstances, the Christian is called to make promises to God. Baptism and Confirmation, Matrimony and Holy Orders always entail promises. Out of personal devotion, the Christian may also promise to God this action, that prayer, this alms-giving, that pilgrimage, and so forth. Fidelity to promises made to God is a sign of the respect owed to the divine majesty and of love for a Faithful God.

On the threshold of his public life Jesus performs his first sign - at his mother's request - during a wedding feast. 105 The Church attaches great importance to Jesus' presence at the wedding at Cana. She sees in it the Confirmation of the goodness of marriage and the proclamation that thenceforth marriage will be an efficacious sign of Christ's presence.

As in the case of Baptism and Confirmation this share in Christ's office is granted once for all. the Sacrament of Holy Orders, like the other two, confers an indelible spiritual character and cannot be repeated or conferred temporarily. 74

Christ, high priest and unique mediator, has made of the Church "a kingdom, priests for his God and Father." 20 The whole community of believers is, as such, priestly. the Faithful exercise their Baptismal priesthood through their participation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the Sacraments of Baptism and Confirmation the Faithful are "consecrated to be . . . a holy priesthood." 21

Through these Sacraments those already consecrated by Baptism and Confirmation 1 for the common priesthood of all the Faithful can receive particular consecrations. Those who receive the Sacrament of Holy Orders are consecrated in Christ's name "to feed the Church by the word and Grace of God." 2 On their part, "Christian spouses are fortified and, as it were, consecrated for the duties and dignity of their state by a special sacrament." 3

Baptism, Confirmation, and Eucharist are Sacraments of Christian Initiation. They ground the common vocation of all Christ's disciples, a vocation to holiness and to the mission of evangelizing the world. They confer the Graces needed for the life according to the Spirit during this life as pilgrims on the march towards the homeland.

Thus, just as the Sacraments of Baptism, Confirmation, and the Eucharist form a unity called "the Sacraments of Christian Initiation," so too it can be said that Penance, the Anointing of the Sick and the Eucharist as viaticum constitute at the end of Christian life "the Sacraments that prepare for our heavenly homeland" or the sacraments that complete the earthly pilgrimage.

The Latin tradition gives "the age of discretion" as the reference point for receiving Confirmation. But in danger of death children should be confirmed even if they have not yet attained the age of discretion. 123

Every baptized person not yet confirmed can and should receive the Sacrament of Confirmation. 121 Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the Faithful are obliged to receive this sacrament at the appropriate time," 122 for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian Initiation remains incomplete.

Like Baptism which it completes, Confirmation is given only once, for it too imprints on the soul an indelible spiritual mark, the "character," which is the sign that Jesus Christ has marked a Christian with the seal of his Spirit by clothing him with power from on high so that he may be his witness. 119

In the liturgy of the Eastern Churches, the post-Baptismal Anointing is the Sacrament of Chrismation (Confirmation). In the Roman liturgy the post-Baptismal anointing announces a second anointing with sacred chrism to be conferred later by the bishop Confirmation, which will as it were "confirm" and complete the Baptismal anointing.

Today in all the rites, Latin and Eastern, the Christian Initiation of adults begins with their entry into the catechumenate and reaches its culmination in a single Celebration of the three Sacraments of initiation: Baptism, Confirmation, and the Eucharist. 37 In the Eastern rites the Christian initiation of infants also begins with Baptism followed immediately by Confirmation and the Eucharist, while in the Roman rite it is followed by years of catechesis before being completed later by Confirmation and the Eucharist, the summit of their Christian initiation. 38

The Sacraments of Christian Initiation - Baptism, Confirmation, and the Eucharist - lay the foundations of every Christian life. "The sharing in the divine nature given to men through the Grace of Christ bears 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 receive in the Eucharist the food of eternal life. By means of these Sacraments of Christian Initiation, they thus receive in increasing measure the treasures of the divine life and advance toward the perfection of charity." 3

Christ instituted the Sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony. the seven Sacraments touch all the stages and all the important moments of Christian life: 1 they give birth and increase, healing and mission to the Christian's life of Faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life.

The three Sacraments of Baptism, Confirmation, and Holy Orders confer, in addition to Grace, a Sacramental Character or "seal" by which the Christian shares in Christ's priesthood and is made a member of the Church according to different states and functions. This configuration to Christ and to the Church, brought about by the Spirit, is indelible, 40 it remains for ever in the Christian as a positive disposition for grace, a promise and guarantee of divine protection, and as a vocation to divine worship and to the service of the Church. Therefore these Sacraments can never be repeated.

Forming "as it were, one mystical person" with Christ the head, the Church acts in the Sacraments as "an organically structured priestly community." 36 Through Baptism and Confirmation the pRiestly people is enabled to celebrate the liturgy, while those of the Faithful "who have received Holy Orders, are appointed to nourish the Church with the word and Grace of God in the name of Christ." 37

The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the Sacraments. 29 There are seven Sacraments in the Church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. 30 This article will discuss what is common to the Church's seven sacraments from a doctrinal point of view. What is common to them in terms of their Celebration will be presented in the second chapter, and what is distinctive about each will be the topic of the Section Two.

Since, like all the Faithful, lay Christians are entrusted by God with the apostolate by virtue of their Baptism and Confirmation, they have the right and duty, individually or grouped in associations, to work so that the divine message of salvation may be known and accepted by all men throughout the earth. This duty is the more pressing when it is only through them that men can hear the Gospel and know Christ. Their activity in ecclesial communities is so necessary that, for the most part, the apostolate of the pastors cannot be fully effective without it. 433 The participation of lay people in Christ's priestly office

The seal is a symbol close to that of Anointing. "The Father has set his seal" on Christ and also seals us in him. 50 Because this seal indicates the indelible effect of the anointing with the Holy Spirit in the Sacraments of Baptism, Confirmation, and Holy Orders, the image of the seal (sphragis) has been used in some theological traditions to express the indelible "character" imprinted by these three unrepeatable Sacraments.

Anointing. the symbolism of anointing with oil also signifies the Holy Spirit, 30 to the point of becoming a synonym for the Holy Spirit. In Christian Initiation, anointing is the Sacramental sign of Confirmation, called "Chrismation" in the Churches of the East. Its full force can be grasped only in relation to the primary anointing accomplished by the Holy Spirit, that of Jesus. Christ (in Hebrew "messiah") means the one "anointed" by God's Spirit. There were several anointed ones of the Lord in the Old Covenant, pre-eminently King David. 31 But Jesus is God's Anointed in a unique way: the humanity the Son assumed was entirely anointed by the Holy Spirit. the Holy Spirit established him as "Christ." 32 The Virgin Mary conceived Christ by the Holy Spirit who, through the angel, proclaimed him the Christ at his birth, and prompted Simeon to come to the temple to see the Christ of the Lord. 33 The Spirit filled Christ and the power of the Spirit went out from him in his acts of healing and of saving. 34 Finally, it was the Spirit who raised Jesus from the dead. 35 Now, fully established as "Christ" in his humanity victorious over death, Jesus pours out the Holy Spirit abundantly until "the saints" constitute - in their union with the humanity of the Son of God - that perfect man "to the measure of the stature of the fullness of Christ": 36 "the whole Christ," in St. Augustine's expression.

Since the beginning of the Church, adult Baptism is the common practice where the proclamation of the Gospel is still new. the catechumenate (preparation for Baptism) therefore occupies an important place. This initiation into Christian Faith and life should dispose the catechumen to receive the gift of God in Baptism, Confirmation, and the Eucharist.

Baptism, the Eucharist, and the Sacrament of Confirmation together constitute the "Sacraments of Christian Initiation," whose unity must be safeguarded. It must be explained to the Faithful that the reception of the sacrament of Confirmation is necessary for the completion of Baptismal Grace. 88 For "by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the Faith by word and deed." 89

From this fact, Confirmation brings an increase and deepening of Baptismal Grace: - it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!"; 115 - it unites us more firmly to Christ; - it increases the gifts of the Holy Spirit in us; - it renders our bond with the Church more perfect; 116 - it gives us a special strength of the Holy Spirit to spread and defend the Faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross: 117

It is evident from its Celebration that the effect of the Sacrament of Confirmation is the full outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.

The essential rite of the Sacrament follows. In the Latin rite, "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' [Be sealed with the Gift of the Holy Spirit.]." 113 In the Eastern Churches, after a prayer of epiclesis the more significant parts of the body are anointed with myron: forehead, eyes, nose, ears, lips, breast, back, hands, and feet. Each Anointing is accompanied by the formula: "The seal of the gift that is the Holy Spirit."

When Confirmation is celebrated separately from Baptism, as is the case in the Roman Rite, the Liturgy of Confirmation begins with the renewal of Baptismal promises and the profession of Faith by the confirmands. This clearly shows that Confirmation follows Baptism. 110 When adults are baptized, they immediately receive Confirmation and participate in the Eucharist. 111

The consecration of the sacred chrism is an important action that precedes the Celebration of Confirmation, but is in a certain way a part of it. It is the bishop who, in the course of the Chrism Mass of Holy Thursday, consecrates the sacred chrism for his whole diocese. In some Eastern Churches this consecration is even reserved to the patriarch:

Anointing with oil has all these meanings in the Sacramental life. the pre-Baptismal anointing with the oil of catechumens signifies cleansing and strengthening; the anointing of the sick expresses healing and comfort. the post-Baptismal anointing with sacred chrism in Confirmation and ordination is the sign of consecration. By Confirmation Christians, that is, those who are anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off "the aroma of Christ." 104

In treating the rite of Confirmation, it is fitting to consider the sign of Anointing and what it signifies and imprints: a spiritual seal. Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy; 102 it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds; 103 and it makes radiant with beauty, health, and strength.

A custom of the Roman Church facilitated the development of the Western practice: a double Anointing with sacred chrism after Baptism. the first anointing of the neophyte on coming out of the Baptismal bath was performed by the priest; it was completed by a second anointing on the forehead of the newly baptized by the bishop. 101 The first anointing with sacred chrism, by the priest, has remained attached to the Baptismal rite; it signifies the participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation.

In the first centuries Confirmation generally comprised one single Celebration with Baptism, forming with it a "double Sacrament," according to the expression of St. Cyprian. Among other reasons, the multiplication of infant Baptisms all through the year, the increase of rural parishes, and the growth of dioceses often prevented the bishop from being present at all Baptismal celebrations. In the West the desire to reserve the completion of Baptism to the bishop caused the temporal separation of the two Sacraments. the East has kept them united, so that Confirmation is conferred by the priest who baptizes. But he can do so only with the "myron" consecrated by a bishop. 100

Very early, the better to signify the gift of the Holy Spirit, an Anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights the name "Christian," which means "anointed" and derives from that of Christ himself whom God "anointed with the Holy Spirit." 99 This rite of anointing has continued ever since, in both East and West. For this reason the Eastern Churches call this Sacrament Chrismation, Anointing with Chrism, or myron which means "chrism." In the West, Confirmation suggests both the ratification of Baptism, thus completing Christian Initiation, and the strengthening of Baptismal Grace - both fruits of the Holy Spirit.

"From that time on the apostles, in fulfillment of Christ's will, imparted to the newly baptized by the laying on of hands the gift of the Spirit that completes the Grace of Baptism. For this reason in the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. the imposition of hands is rightly recognized by the Catholic tradition as the origin of the Sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church." 98

"If Christ has not been raised, then our preaching is in vain and your Faith is in vain." 520 The Resurrection above all constitutes the Confirmation of all Christ's works and teachings. All truths, even those most inaccessible to human reason, find their justification if Christ by his Resurrection has given the definitive proof of his divine authority, which he had promised.