Though we are thus supported by a powerful array of virtues, it should not excite our surprise if we cannot, without much labor and difficulty, undertake, or at least, perform acts of piety and of moral virtue. If this is so, it is not because the goodness of God has not bestowed on us the virtues from which these good works proceed; but because there still remains after Baptism a severe conflict of the flesh against the spirit, in which, however, it would not become a Christian to be dispirited or grow faint.
Relying on the divine goodness we should confidently hope that by a constant habit of leading a holy life the time will come when whatever things are modest, whatever just, whatever holy, will also prove easy and agreeable. Let these be the subjects of our willing consideration, the objects of our cheerful practice, that the God of peace may be with us.
Fifth Effect Of Baptism: Character Of Christian By Baptism, moreover, we are sealed with a character that can never be effaced from the soul. On this point, however, we need not speak at length, for what we have already sufficiently said on the subject, when treating of the Sacraments in general, may be applied here.
Baptism Not To Be Repeated Since on account of the nature and efficacy of this character it has been defined by the Church that this Sacrament is on no account to be reiterated, pastors should frequently and diligently admonish the faithful on this subject, lest at any time they may be led into error.
This doctrine is taught by the Apostle when he says: One Lord, one faith, one baptism. Again, when exhorting the Romans, that being dead in Christ by Baptism they should take care not to lose the life which they had received from Him, he says: In that Christ died unto sin, he died once. These words seem clearly to signify that as Christ cannot die again, neither can we die again by Baptism. Hence the holy Church also openly professes that she believes one Baptism. That this agrees with the nature of the thing and with reason is understood from the very idea of Baptism, which is a spiritual regeneration. As then, by virtue of the laws of nature, we are generated and born but once, and, as St. Augustine observes, there is no returning to the womb; so, in like manner, there is but one spiritual generation, and Baptism is never at any time to be repeated.
In Conditional Baptism The Sacrament Is Not Repeated Nor let anyone suppose that it is repeated by the Church when she baptizes anyone whose previous Baptism was doubtful, making use of this formula: If thou art baptized, I baptize thee not again but if thou art not yet baptized, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. In such cases Baptism is not to be considered as impiously repeated, but as holily, yet conditionally, administered.
In this connection, however, there are some matters, in which, to the very great injury of the Sacrament, abuses are of almost daily occurrence, and which therefore demand the diligent attention of pastors. For there are not wanting those who think that no sin is committed if they indiscriminately administer conditional Baptism. Hence if an infant be brought to them, they think that no inquiry need be made as to whether it was previously baptized, but proceed immediately to baptize the child. Nay more, although they be well aware that the Sacrament was administered at home, they do not hesitate to repeat its administration in the Church conditionally, making use of the solemn ceremonies of the Church.
This certainly they cannot do without sacrilege and without incurring what theologians call an irregularity. According to the authority of Pope Alexander the conditional form of Baptism is to be used only when after due inquiry doubts are entertained as to the validity of the previous Baptism. In no other case is it ever lawful to administer Baptism a second time, even conditionally.
Sixth Effect Of Baptism: Opening The Gates Of Heaven Besides the other advantages which accrue to us from Baptism, the last, to which all the others seem to be referred, is that it opens to us the portals of heaven which sin had closed against us.
Effects Of Baptism Foreshadowed In The Baptism Of Christ These effects which are wrought in us by virtue of Baptism are distinctly marked by the circumstances which, as the Gospel relates, accompanied the Baptism of our Saviour. The heavens were opened and the Holy Ghost appeared descending upon Christ our Lord in the form of a dove. By this we are given to understand that to those who are baptized are imparted the gifts of the Holy Spirit, that to them are opened the gates of heaven. The baptized, it is true, do not enter heaven immediately after Baptism, but in due season. When they shall have been freed from all misery which is incompatible with a state of bliss, they shall exchange a mortal for an immortal life.
Measure In Which Those Effects Are Obtained These are the fruits of Baptism, which, if we consider the efficacy of the Sacrament, are, no doubt, equally common to all; but if we consider the dispositions with which it is received, it is no less certain that all do not share to the same extent in these heavenly gifts and graces.
Ceremonies of Baptism Their Importance It now remains to explain, clearly and concisely, what is to be taught concerning the prayers, rites, and ceremonies of this Sacrament. To rites and ceremonies may, in some measure, be applied what the Apostle says of the gift of tongues, that it is unprofitable to speak, unless the faithful understand. They present an image, and convey the signification of the things that are done in the Sacrament; but if the people do not understand the force and meaning of these signs, there is but little advantage derived from ceremonies. Pastors should take care, therefore, to make them understood and to impress the minds of the faithful with a conviction that, although ceremonies are not of absolute necessity, they are of very great importance and deserve great veneration.
This the authority of those by whom they were instituted, who were, no doubt, the Apostles, and also the object of their institution, sufficiently prove. It is manifest that ceremonies contribute to the more religious and holy administration of the Sacraments, serve to place, as it were, before the eyes the exalted and inestimable gifts which they contain, and impress on the minds of the faithful a deeper sense of the boundless beneficence of God.
Three Classes Of Ceremonies In Baptism In order that the pastor's instructions may follow a certain plan and that the people may find it: easier to remember his words, all the ceremonies and prayers which the Church uses in the administration of Baptism are to be reduced to three heads. The first comprehends such as are observed before coming to the baptismal font; the second, such as are used at the font; the third, those that usually follow the administration of the Sacrament.
Ceremonies That Are Observed Before Coming To The Font: Consecration Of Baptismal Water In the first place, then, the water to be used in Baptism should be prepared. The baptismal font is consecrated with the oil of mystic unction; not, however, at all times, but, according to ancient usage, only on certain feasts, which are justly deemed the greatest and the most holy solemnities in the year. The water of Baptism was consecrated on the vigils of those feasts; and on those days alone, except in cases of necessity, it was also the practice of the ancient Church to administer Baptism. But although the Church, on account of the dangers to which life is continually exposed, has deemed it expedient to change her discipline in this respect, she still observes with the greatest solemnity the festivals of Easter and Pentecost on which the baptismal water is to be consecrated.
The Person To Be Baptized Stands At The Church Door After the consecration of the water the other ceremonies that precede Baptism are next to be explained. The persons to be baptized are brought or conducted a to the door of the church and are strictly forbidden to enter, as unworthy to be admitted into the house of God, until they have cast off the yoke of the most degrading servitude and devoted themselves unreservedly to Christ the Lord and His most just authority.
Catechetical Instruction The priest then asks what they demand of the Church; and having received the answer, he first instructs them in the doctrines of the Christian faith, of which a profession is to be made in Baptism.
This the priest does in a brief catechetical instruction, a practice which originated, no doubt, in the precept of our Lord addressed to His Apostles: Go ye into the whole world, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. From this command we may learn that Baptism is not to be administered until, at least, the principal truths of our religion are explained.
But as the catechetical form consists of many interrogations, if the person to be instructed be an adult, he himself answers; if an infant, the sponsor answers for him according to the prescribed form and makes the solemn promise.
The Exorcism The exorcism comes next in order. It consists of words of sacred and religious import and of prayers, and is used to expel the devil, to weaken and crush his power.
The Salt To the exorcism are added other ceremonies, each of which, being mystical, has its own clear signification. When, for instance, salt is put into the mouth of the person to be baptized, this evidently means that, by the doctrines of faith and by the gift of grace, he shall be delivered from the corruption of sin, shall experience a relish for good works, and shall be delighted with the food of divine wisdom.
The Sign Of The Cross Next his forehead, eyes, breast, shoulders and ears are signed with the sign of the cross, to declare, that by the mystery of Baptism, the senses of the person baptized are opened and strengthened, to enable him to receive God, and to understand and observe His Commandments.
The Saliva His nostrils and ears are next touched with spittle, and he is then immediately admitted to the baptismal font. By this ceremony we understand that, as sight was given to the blind man mentioned in the Gospel, whom the Lord after He had spread clay on his eyes commanded to wash them in the waters of Siloe, so through the efficacy of holy Baptism a light is let in on the mind, which enables it to discern heavenly truth.
The Ceremonies Observed After Coming To The Font After the performance of these ceremonies the persons to be baptized approach the baptismal font, at which are performed other rites and ceremonies which present a summary of the Christian religion.
The Renunciation Of Satan Three distinct times the person to be baptized is asked by the priest: Dost thou renounce Satan, and all his works, and all his pomps? To each of which he, or the sponsor in his name, replies, I renounce. Whoever, then, purposes to enlist, under the standard of Christ, must first of all, enter into a sacred and solemn engagement to renounce the devil and the world, and always to hold them in utter detestation as his worst enemies.
The Profession Of Faith Next, standing at the baptismal font, he is interrogated by the priest in these words: Dost thou believe in God, the Father Almighty? To which he answers: I believe. Being similarly questioned on the remaining Articles of the Creed, he solemnly professes his faith. These two promises contain, it is clear, the sum and substance of the law of Christ.
The Wish To Be Baptized When the Sacrament is now about to be administered, the priest asks the candidate if he wishes to be baptized. After an answer in the affirmative has been given by him, or, if he is an infant, by the sponsor, the priest immediately performs the salutary ablution, in the name of the Father, and of the Son, and of the Holy Ghost.
As man, by yielding the assent of his will to the wicked suggestions of Satan, fell under a just sentence of condemnation; so God will have none enrolled in the number of His soldiers but those whose service is voluntary, that by a willing obedience to His commands they may obtain eternal salvation.
The Ceremonies That Follow Baptism: Chrism After the person has been baptized, the priest anoints the crown of his head with chrism, thus giving him to understand, that from that day he is united as a member to Christ, His Head, and engrafted on His body; and that he is, therefore, called a Christian from Christ, as Christ is so called from chrism. What the chrism signifies, the prayers then offered by the priest, as St. Ambrose observes, sufficiently explain.
The White Garment On the person baptized the priest then puts a white garment saying: Receive this white garment, which mayest thou carry unstained before the judgment-seat of our Lord Jesus Christ; that thou mayest have eternal life. Instead of a white garment, infants, because not formally dressed, receive a white cloth, accompanied by the same words.
According to the teaching of the Fathers this symbol signifies the glory of the resurrection to which we are born by Baptism, the brightness and beauty with which the soul, when purified from the stains of sin, is invested in Baptism, and the innocence and integrity which the person who has received Baptism should preserve throughout life.
The Lighted Candle The Lighted Candle A lighted taper is then put into the hand of the baptized to signify that faith, inflamed by charity, which is received in Baptism, is to be fed and augmented by the exercise of good works.
The Name Given In Baptism Finally, a name is given the person baptized. It should be taken from some person whose eminent sanctity has given him a place in the catalogue of the Saints. The similarity of name will stimulate each one to imitate the virtues and holiness of the Saint, and, moreover, to hope and pray that he who is the model for his imitation will also be his advocate and watch over the safety of his body and soul.
Wherefore those are to be reproved who search for the names of heathens, especially of those who were the greatest monsters of iniquity, to bestow upon their children. By such conduct they practically prove how little they regard Christian piety when they so fondly cherish the memory of impious men, as to wish to have their profane names continually echo in the ears of the faithful.
Recapitulation Recapitulation This exposition of the Sacrament of Baptism, if given by pastors, will be found to embrace almost everything which should be known regarding this Sacrament. We have explained the meaning of the word Baptism, the nature and substance of the Sacrament, and also the parts of which it is composed. We have said by whom it was instituted; who are the ministers necessary to its administration; who should be, as it were, the tutors whose instructions should sustain the weakness of the person baptized; to whom Baptism should be administered; and how they should be disposed; what are the virtue and efficacy of the Sacrament; finally, we have developed, at sufficient length for our purpose, the rites and ceremonies that should accompany its administration.
Pastors should recollect that the chief purpose of all these instructions is to induce the faithful to direct their constant attention and solicitude to the fulfillment of the promises so sacredly made at Baptism, and to lead lives not unworthy of the sanctity that should accompany the name and profession of Christian.
THE SACRAMENT OF CONFIRMATION Importance Of Instruction On Confirmation If ever there was a time demanding the diligence of pastors in explaining the Sacrament of Confirmation, in these days certainly it requires special attention, when there are found in the holy Church of God many by whom this Sacrament is altogether omitted; while very few seek to obtain from it the fruit of divine grace which they should derive from its participation.
Lest, therefore, this divine blessing may seem, through their fault, and to their most serious injury, to have been conferred on them in vain, the faithful are to be instructed both on Whitsunday, on which day it is principally administered, and also on such other days as pastors shall deem convenient. Their instructions should so treat the nature, power, and dignity of this Sacrament, that the faithful may understand not only that it is not to be neglected, hut that it is to be received with the greatest piety and devotion.
Name of this Sacrament To begin with the name, it should be taught that 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: I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost, becomes stronger with the strength of a new power, and thus begins to be a perfect soldier of Christ.
Confirmation is a Sacrament That in Confirmation is contained the true and proper nature of a Sacrament has always been acknowledged by the Catholic Church, as Pope Melchiades and many other very holy and very ancient Pontiffs expressly declare. The truth of this doctrine St. Clement could not confirm in stronger terms than when he says: All should hasten without delay to be born again unto God, and afterwards to be signed by the Bishop, that is, to receive the sevenfold grace of the Holy Ghost; for, as has been handed down to us from St. Peter, and as the other Apostles taught in obedience to the command and of our Lord, he who culpably and voluntarily, and not from necessity, neglects to receive this Sacrament, cannot possibly be a perfect Christian. This same faith has been confirmed, as may be seen in their decrees, by Popes Urban, Fabian and Eusebius, who, filled with the same spirit, shed their blood for the name of Christ.
The unanimous authority of the Fathers must be added. Among them Denis the Areopagite, Bishop of Athens, when teaching how to consecrate and make use of this holy ointment, says: The priests clothe the person Baptized with a garment emblematic of purity, in order to conduct him to the Bishop; and the Bishop, signing him with the sacred and truly divine ointment, makes him partaker of the most holy communion. Of such importance does Eusebius of Caesarea also deem this Sacrament as not to hesitate to say that the heretic Novatus could not deserve to receive the Holy Ghost, because, having been baptized in a state of severe illness, he was not anointed with the sign of chrism. But on this subject we have the most distinct testimonies from St. Ambrose in his book On the Initiated, and from St. Augustine in his books Against the Epistles of Petilian the Donatist.
Both of them were so persuaded that no doubt could exist as to the reality of this Sacrament that they even taught and confirmed the doctrine by passages of Scripture, the one testifying that to the Sacrament of Confirmation apply these words of the Apostle: Grieve not the Holy Spirit of God, whereby you are sealed; the other, these words of the Psalmist: Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron, and also these words of the same Apostle: The charity of God is poured forth in our hearts by the Holy Ghost, who is given to us.
Confirmation is Distinct from Baptism Although said by Melchiades to have a most intimate connection with Baptism, Confirmation is still not to be regarded as the same, but as a very different Sacrament; for the variety of the grace which each of the Sacraments confers, and of the sensible sign employed to signify that grace, evidently render them distinct and different Sacraments.
Since, then, by the grace of Baptism we are begotten unto newness of life, whereas by that of Confirmation we grow to full maturity, having put away the things of a child, we can sufficiently understand that the same difference that 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 has to encounter any new difficulty, it may easily be perceived that as we require the grace of Baptism to form the mind unto faith, so is it also of the utmost advantage that the souls of the faithful be strengthened by a different grace, to the end that they be deterred by no danger, or fear of pains, tortures or death, from the confession of the true faith. This, then, being accomplished by the sacred chrism of Confirmation, it is hence clearly inferred, that the nature of this Sacrament is different from Baptism.
Hence Pope Melchiades accurately evolves the difference between them, writing as follows: In Baptism 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 he ministers perfection to grace; in Baptism we are regenerated unto life, after Baptism we are fortified for the combat; in Baptism we are cleansed, after Baptism we are strengthened; regeneration of itself saves those who receive Baptism in time of peace, Confirmation arms and makes ready for conflicts.
These are truths not only already recorded by other Councils, but specially defined by the holy Council of Trent; so that we are therefore no longer at liberty not only to think otherwise, but even to entertain the least doubt concerning them.
Institution of Confirmation It was shown above how necessary it is to teach concerning all the Sacraments in common from whom they had their origin. Wherefore the same is also to be taught as regards Confirmation, in order that the faithful may be impressed with a deeper sense of the sanctity of this Sacrament. Accordingly, pastors must explain that not only was it instituted by Christ the Lord, but that by Him were also ordained, as Pope St. Fabian testifies, the rite of chrism and the words which the Catholic Church uses in its administration. This is a fact easy to prove to those who acknowledge Confirmation to be a Sacrament, because all the sacred mysteries exceed the powers of human nature and could be instituted by no other than God alone.
Component Parts of Confirmation The Matter We now come to treat of the component parts of the Sacrament, and first of its matter. This is called chrism, a word borrowed from the Greek language, and which, although used by profane writers to designate any sort of ointment, is appropriated by common usage among ecclesiastical writers to signify that ointment only which is composed of oil and balsam with the solemn consecration of the Bishop. A mixture of two material things, therefore, furnishes the matter of Confirmation; and 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.
The Remote Matter Of Confirmation Is Chrism That such is the matter of this Sacrament the holy Church and her Councils have always taught; and the same doctrine has been handed-down to us by St. Denis and by many other Fathers of the gravest authority, particularly by Pope Fabian,' who testifies that the Apostles received the composition of chrism from our Lord and transmitted it to us.
The Appropriateness Of Chrism Nor indeed could any other matter than that of chrism seem more appropriate to declare the effects of this Sacrament. Oil, by its nature rich, unctuous and fluid, expresses the fullness of grace, 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, to the skirt of his garment; for God anointed him with the oil of gladness, above his fellows, and of his fullness we all have received.
Balsam, the door of which is most pleasant, can signify nought save that the faithful, when made perfect by the grace of Confirmation, diffuse around them such a sweet door of all virtues, that they may say with the Apostle: We are unto God the good odour of Christ. Balsam has also the power of preserving from corruption whatever it is used to anoint. This property seems admirably suited to express the virtue of the Sacrament, since it is quite evident that the souls of the faithful, prepared by the heavenly grace of Confirmation, are easily protected from the contagion of sins.
Chrism To Be Consecrated By The Bishop The chrism is consecrated by the Bishop with solemn ceremonies; for that our Saviour gave this instruction at His last supper, when He committed to His Apostles the manner of making chrism, we learn from Fabian, a pontiff eminently distinguished by his sanctity and by the glory of martyrdom.
The necessity of this consecration may, however, be shown from reason also. In most of the other Sacraments Christ so instituted their matter as to impart holiness also to it. For 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 He also, at His own Baptism, imparted to it the power of sanctifying thereafter. Hence these words of St. Chrysostom: The water of Baptism, had it not been sanctified by contact with the body of our Lord, could not purge away the sins of believers. As, then, our Lord did not consecrate this matter of Confirmation by actually using and handling it, it is necessary that it be consecrated by holy and religious prayers; and this consecration can appertain to none save the Bishop, who has been appointed the ordinary minister of this Sacrament.
The Form Of Confirmation The other component part of Confirmation, that is, its form and the words used at the sacred unction, must also be explained. The faithful are to be admonished that in receiving this Sacrament they are, in particular on hearing the words pronounced, to excite their minds to piety, faith and religion, that no obstacle may be placed to heavenly grace.
The form of Confirmation, then, is comprised in these words: I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost. If we call upon reason regarding this truth, we may also easily prove the same thing; for the form of a Sacrament should comprise all those things that explain the nature and substance of the Sacrament itself. But in Confirmation these three things are chiefly to be noted: the divine power which, as a principal cause, operates in the Sacrament; the strength of mind and soul which is imparted by the sacred unction to the faithful unto salvation; and finally, the sign impressed on him who is to enter upon the warfare of Christ. Now of these the first 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, by the words immediately preceding them: I confirm thee with the chrism of salvation; and the third, by the words with which the form opens: I sign thee with the sign of the cross.
But were we even unable to prove by reason that this is the true and perfect form of this Sacrament, the authority of the Catholic Church, under whose guidance we have always been thus taught, suffers us not to entertain the least doubt on the subject.
Minister of Confirmation Pastors should also teach to whom especially has been committed the administration of this Sacrament; for as, according to the Prophet, there are many who run without being sent, it is necessary to teach who are its true and legitimate ministers, in order that the faithful may be enabled to receive the Sacrament and grace of Confirmation.
Now the Holy Scriptures show that the Bishop alone is the ordinary minister of this Sacrament, because we read in the Acts of the Apostles that when Samaria had received the Word of God, Peter and John were sent to them, who prayed for them that they might receive the Holy Ghost: for he was not as yet come upon any of them, but they were only baptized. Here we may see that he who had baptized, having been only a deacon, had no power to confirm; but that its administration was reserved to a more perfect order of ministers, that is, to the Apostles. The same may be observed whenever the Sacred Scriptures make mention of this Sacrament.
Nor are there wanting in proof of this matter the clearest testimonies of the holy Fathers and of Popes Urban, Eusebius, Damasus, Innocent and Leo, as is evident from their decrees. St. Augustine, also, seriously complains of the corrupt practice of the Egyptians and Alexandrians, whose priests dared to administer the Sacrament of Confirmation.
The thorough propriety of reserving this function to Bishops the pastor may illustrate by the following comparison. As in the construction of buildings the artisans, who are inferior agents, prepare and dispose cement, lime, timbers and the other material, while to the architect belongs the completion of the work; so in like manner this Sacrament, which is, at it were, the completion of the spiritual edifice, should be performed by no other than the chief priest.
Sponsors at Confirmation A sponsor is also required, as we have already shown to be the case in Baptism. For if they who enter the fencing lists have need for someone whose skill and counsel may teach them the thrusts and passes by which to overcome their adversaries, while remaining safe themselves; how much more will the faithful require a leader and monitor, when, sheathed, as it were, in the stoutest armour by this Sacrament of Confirmation, they engage in the spiritual conflict, in which eternal salvation is the proposed reward. With good reason, therefore, are sponsors employed in the administration of this Sacrament also; and the same spiritual affinity is contracted in Confirmation, which, as we have already shown, is contracted by sponsors in Baptism, so as to impede the lawful marriage of the parties.
The Subject of Confirmation It often happens that, in receiving this Sacrament, the faithful are guilty of either precipitate haste or a gross neglect and delay; concerning those who have become so impious as to have the hardihood to contemn and despise it, we have nothing to say. Pastors, therefore, should also explain who may receive Confirmation, and what should be their age and dispositions.
All Should Be Confirmed First, it is necessary to teach that this Sacrament is not so necessary as to be utterly essential to salvation. Although not essential, however, it ought to be omitted by no one, but rather, on the contrary, in a matter so full of holiness through which the divine gifts are so liberally bestowed, the greater care should be taken to avoid all neglect. What God has proposed in common unto all for their sanctification, all should ‘likewise most earnestly desire.
St. Luke, indeed, describing this admirable effusion of the Holy Spirit, says: And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house, where they were sitting; and a little after: And they were all filled with the Holy Ghost. From these words we may understand that, as that house was a type and figure of the Church, the Sacrament of Confirmation, which tool; its beginning from that day, appertains to all the faithful.
This may also be easily inferred from the nature of the Sacrament itself. For they ought to be confirmed with the sacred chrism who have need of spiritual increase, and who are to be led to the perfection of the Christian religion. But this is, without exception, suited to all; because as nature intends that all her children should grow up and attain full maturity, although she does not always realize her wishes; so the Catholic Church, the common mother of all, earnestly desires that, in those whom she has regenerated by Baptism, the perfection of Christian manhood be completed. Now as this is accomplished through the Sacrament of mystic Unction, it is clear that Confirmation belongs alike to all the faithful.
The Proper Age For Confirmation Here it is to be observed, that, after Baptism, the Sacrament of Confirmation may indeed be administered to all; but that, until children shall have attained the use of reason, its administration is inexpedient. If it does not seem well to defer (Confirmation) to the age of twelve, it is most proper to postpone this Sacrament at least to that of seven years.
Confirmation has not been instituted as necessary to salvation, but that by virtue thereof we may be found very well armed and prepared when called upon to fight for the faith of Christ; and for this conflict no one assuredly will consider children who as yet lack the use of reason to be qualified.
Dispositions For Receiving Confirmation From this, therefore, it follows that persons of mature age, who are to be confirmed, must, if they desire to obtain the grace and gifts of this Sacrament, not only bring with them faith and piety, but also grieve from their hearts for the serious sins which they have committed.
The pastor should take care that they have previous recourse to confession of their sins; should exhort them to fasting and other works of piety; and admonish them of the propriety of reviving that laudable practice of the ancient Church, of receiving this Sacrament fasting. It is to be presumed that to this the faithful may be easily persuaded, if they but understand the gifts and admirable effects of this Sacrament.
The Effects of Confirmation Pastors, therefore, should teach that, in common with the other Sacraments, Confirmation, unless some obstacle be present on the part of the receiver, imparts new grace. For we have shown that these sacred and mystical signs are of such a character as to indicate and produce grace.
The Grace Of Strength But besides these things, which are common to this and the other (Sacraments), 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 it were, of new-born infants, and afterwards become, by means of the Sacrament of chrism, 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; also, originated the very name (Confirmation), as no one will doubt. For the word Confirmation is not derived, as some not less ignorantly than impiously have pretended, from the circumstance that persons baptized in infancy, when arrived at mature years, were of old brought to the Bishop, in order to confirm their faith in Christ, which they had embraced ill Baptism, so that Confirmation would seem not to differ from catechetical instruction. Of such a practice no reliable testimony can be adduced. On the contrary, the name has been derived from the fact that by virtue of this Sacrament God confirms in us the work He commenced in Baptism, leading us to the perfection of solid Christian virtue.
Increase In Grace But not only does it confirm, it also increases (divine grace), as says Melchiades: The Holy Ghost, whose salutary descent upon the waters of Baptism, imparts in the font fullness to the