The Catechism in a Year (with Fr. Mike Schmitz) - Day 176: Traditions and Signs of Confirmation

Episode Date: June 25, 2023

Together, with Fr. Mike, we continue our examination of the sacrament of Confirmation, specifically the two Traditions and different signs of Confirmation. Fr. Mike unpacks the differences in the two Traditions, East and West, in the celebration of Confirmation. He also explores the different signs that oil and anointing in the sacrament of Confirmation can signify. Today’s readings are Catechism paragraphs 1290-1296. For the complete reading plan, visit ascensionpress.com/ciy Please note: The Catechism of the Catholic Church contains adult themes that may not be suitable for children - parental discretion is advised.

I'm your name is Father Mike Schmitz and you're listening to the Catechism in a Year podcast. Where we encounter God's plan of sheer goodness for us, revealed in Scripture and passed down to the tradition of the Catholic faith, the Catechism in a Year is brought to you by ascension. In 365 days, we'll read through the Catechism of the Catholic Church discovering our identity in God's family as we journey together toward our heavenly home. This is day 176. We are reading paragraphs 1290 to 1296 as always. I'm using the ascension edition of the Catechism, which includes the foundations of faith approach, but you can follow along with any recent version of the Catechism of the Catholic Church.

You can also download your own Catechism in a year reading plan by visiting ascensionpress.com slash cyy. And lastly, you can click follow or subscribe in your podcast app for daily updates and daily notifications today as I said day 176 reading paragraphs 12 90 to 12 96 yesterday we started talking about the sacrament of confirmation. We continued today by talking about some nuts and bolts. First is that there's two traditions in the church when it comes to the sacrament of confirmation. Remember the first sacrament of initiation gives us new life in Christ is baptism that we recognize that we must have that sacrament of confirmation for the completion of baptismal grace. So in the east and in the west two traditions developed over the course of time. One emphasized the unity of baptism and confirmation, the other emphasized the role of the bishop and the place, the office of the bishop. That's important in the first couple paragraphs, so talk about that. We're also going to talk about the place, the office of the bishop. That's important in the first couple of paragraphs we'll talk about that. We're also gonna talk about the signs

and the right of confirmation. So like anointing that there's oil, that there's a spiritual seal that is imprinted on the person. Remember, there's an indelible mark that accompanies these sacraments of baptism, of confirmation, of Holy Orders as well. But today we're talking about confirmation.

So keep in mind all of these things, the signs and right of confirmation Developed in two different ways in the east and west and also but they have a unity in the sense that there is the sign of anointing There's the the matter of oil and there is this spiritual seal that is imprinted on the person who is Claimed by Jesus Christ and is sealed by the Holy Spirit. And so we're gonna talk about that today. As we do, as we dive in, let's take a moment and just pray. Father in heaven, we give you glory and we praise your name.

We thank you for the outpouring of your Holy Spirit. We thank you for the gift and the grace of confirmation. We thank you for making us your sons and daughters in baptism and we thank you for sending us out into this world as your missionaries. For sending us out into this world as your disciples, for sending us out into this world as your apostles, those who are sent into this world to bring the good news, but first, Lord, before we're sent, we need to receive. We need to receive your grace. We need to receive your very essence, your very being, your Holy Spirit. So, Lord, once again, pour out fresh among all of us.

Baptize and unbaptized, confirmed and not yet confirmed. Pour out on all of us in abundance of your Holy Spirit because you promised, you, Father, would give the Holy Spirit to all of those who ask for it. Jesus, you promised that, that your Father and ours will give the Holy Spirit to anyone who asks. And so, Father, in the name of Jesus, we're asking for that outpouring of the Holy Spirit upon our lives now and always. In Jesus' name we pray. Amen. And the name of the Father, hand of the Son, and of the Holy Spirit.

Amen. This is day 176. We are reading paragraphs 1290-1296. Two traditions. East and West. 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 to baptizes. But he can do so only with the Myron consecrated by a bishop. A custom of the Roman Church facilitated the development of the Western practice, a double anointing with sacred chryism after baptism. The first anointing of the neo-fight 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. The first anointing with sacred chryism by the priest has remained attached to the baptismal right. 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. The practice of the Eastern Churches gives greater emphasis to the unity of Christian initiation. That of the Latin Church more clearly expresses the communion of the new Christian with the bishop, as guarantor and servant of the unity, Catholicity, and Apostolicity of his church, and hence the connection with the Apostolic origins of Christ's Church.

The Signs and the Right of Confirmation In treating the right of Confirmation, it is fitting to consider the sign of anointing, and what it signifies an imprints a spiritual seal. Anointing in biblical and other ancient symbolism is rich in meaning. Oil is a sign of abundance and joy. 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, and it makes radiant with beauty, health and strength. Anointing with oil has all these meanings in the sacramental life.

The pre-baptismal anointing with the oil of catechumins signifies cleansing and strengthening. The anointing of the sick expresses healing and comfort. The post-baptismal anointing with sacred chrysum and 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.

By this anointing, the conferman receives the mark, the seal of the Holy Spirit. A seal is a symbol of a person, a sign of personal authority or ownership of an object, hence soldiers are marked with their leaders' seal and slaves with their masters. A seal authenticates a juridical act or document and occasionally makes it secret. Christ Himself declared that He was marked with His Father's seal. Christians are also marked with a seal. As St. Paul wrote to the Corinthians, it is God who establishes us with you in Christ, and as commissioned us, He has put His seal on us and given us His Spirit in our hearts

as a guarantee. The seal of the Holy Spirit marks our total belonging to Christ, our enrollment in His service forever, as well as the promise of divine protection in the great eschatological trial. There we have it, paragraphs 1290-1296. I think the historical recounting of how this sacrament developed in the East and the West is really remarkable. If just, I don't know if you want to go back and just reread paragraph 1290 and then 1291 and 1292, but 1290 highlights this, this, that in the East, in the East and the West, originally, here's this double sacrament, right?

That St. Serprian talks about that baptism and confirmation would be pretty much united. But also that confirmation seems pretty much originally in the west, at least in Latin church, kind of reserved for the bishop, right? This is the role of that successor of the apostles to impart the sacrament of confirmation on believers on Christians. And so what happens is over the course of time where you have infant baptism, you have baptism and sapping happening all of the time, and the bishop can't be there all of the time. And so what happens is you get baptized right away, then later on in life, there's a temporal separation right in time.

There's a in-time separation between one's baptism and one's confirmation because they wanted to highlight the unity of the Christian with the bishop, right? Because that's so important to highlight the unity of the Christian, the individual believer with the body of Christ symbolized by the bishop. In the east, yes, they still had that same desire to have unity that still, they had that desire of, they understood the role of the bishop, but they had commissioned their priests to be able to confirm in some ways in the name of the bishop or in the place of the bishop, instead of the bishop having to be there. Of course, that sacred chrysum or myron was blessed by the bishop.

Just like Arza is now in the Latin church in the West. The chrysum, sacred chrysum, is always blessed by the bishop of that person's diocese. And so there's always a connection, both in the East and the West, there's a connection, a apostolic connection, right? A episcopal connection between the sacraments of initiation and the office or the authority of the bishop,

which is remarkable, it's just developed two different ways in the east and in the west. And I love how 1292 just highlights. The practice in the Eastern churches gives greater emphasis to the unity of Christian initiation, so baptism and confirmation. That of the Latin church more clearly expresses the communion of the new Christian with the bishop.

And so it's an emphasis, right? It's a difference in emphasis. And so, they're both beautiful, they're both acceptable, and they both bear fruit in abundant ways. Just, but they're different. And, here we are, different, east and west. Now, the last paragraphs, 1293 to 1296, highlighting what it is to be anointed.

Remember, even just what it is to use oil. And it's interesting every time, well, the last couple of years, we have a new bishop in our diocese for, I can't call him new anymore, it's maybe three years now. But when I'm at his masses for Holy Week and his masses for like the chrysanum mass, where he blesses that oil, he will go through this, he'll pay out 1293, not saying it's from 1293, but goes it's from 1293, but goes through all of the uses, the abundant uses of oil, both in the Bible

and in the ancient world. And so that's what happens here in 1293. It's so cool when he talks about it because it's, yeah, oh my gosh, the way in which culture, is the way in which scripture has used oil. So what does it do? It's a sign of abundance and joy. That you know, just think that scripture talks about how,

the oil on one's head runs down into his beard on the collar of Aaron's robes. This is the anointing oil of the priest. It's an a sign of abundance and a sign of joy. Goes on to say that oil cleanses. Because people before and after a bath, they would use oil. This is a whole thing, whole process. It limbers. So athletes and wrestlers would kind of warm

up their bodies with oil. Also, be able to fight better because you can't get a grip on somebody when they're covered in oil. It's a sign of healing, a soothing to bruises and wounds, and it makes radiant with beauty, health and strength. We know this because we have this, right? We have a moisturizer and that makes a person radiant with beauty, health and strength. We know this because we have this right. We have a voice dresser and that makes a person radiant with beauty, health and strength. And has all these meanings also in the Sacramento life. And I just, I know sometimes people are like, don't you don't have to walk through and just tell us what you just told us. But in 1294, it does highlight some things that if we go through them too quickly, you can kind of miss some of these really important beats. So let's look at some of these beats.

So all these meanings in the sacrament of life is paragraph 1294. The pre-bept is melanointing of the with the oil, look at acumens signifies what? Signifies cleansing and strengthening. So before a person is baptized, they're going to with oil and that part of the right talks about this transfer

from being under the domain and dominion of the evil one, being transferred into the domain of the Lord, signifies cleansing and strengthening. We have theointing of the sick, right? That's another sacrament. Theointing of the sick used to be called last rights. It expresses healing and comfort. Remember, oil is associated with healing and comfort. The post-baptism of anointing.

There's two of them. One is in confirmation or holy orders ordination is a sign of Consecration. So when a priest or a bishop is ordained with that sacred chrysum, they're consecrated. They're set apart for this task. God is giving saying, okay, you're being set apart to be a priest to serve in this way, to be a bishop in this way, but also The anointing with the sacred chrysum and confirmation is the sign of consecration. So it's not just for priests and bishops to have that sign of consecration of anointing. It's also for you, if you've been confirmed or if you're going to be confirmed, that anointing with sacred chrysum in your confirmation is a sign of consecration. Remember,

we talked about this yesterday that a baptism brings us into the life of God. It brings us into relationship with the Lord, brings us into the body of Christ. Confirmation sends us out. It sends us out into the world. Go on to say, 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. Remember, you've been commissioned. If you've been confirmed, you've been commissioned

to show more completely in the mission of Jesus Christ. What is the mission of Jesus Christ? You know, at the end of John's Gospel, Jesus makes it pretty clear where he breathes on the apostles and he tells them, he says, receive the Holy Spirit as the Father has sent me, so now I send you. He goes on to tell the, give the Apostles the ability to forgive sins, but to also just highlight for a moment,

he says, as the Father sent me, so now I send you. And what the Catechism is saying here, is that by confirmation, all Christians share more completely in the mission of Jesus Christ, and the fullness of the Holy Spirit with which He is filled, which means that just like Jesus had said, it went in a similar way, not the exact way, not the exact same way,

but in a very similar way that Jesus had spoken to the apostles, he speaks to every person who's being confirmed, saying, as the Father sent me, so I send you. So what is that? What was Jesus' mission? Jesus' mission of bringing hope to a world in darkness or bringing grace to a world that didn't know grace, or bringing forgiveness to people that needed forgiveness.

Jesus, he brought the mercy of God to a people that needed the mercy of God. He also brought truth to those who were ignorant or ignorant of truth. He also brought a conviction to those who needed to be convicted. So here's Jesus who brought both justice and mercy. Here's Jesus who brought both faith and grace. Here's Jesus who brought both the conviction of the Holy Spirit and the healing of the Holy

Spirit. So if that's what Jesus' mission was and you're confirmed and you share more completely in the mission of Jesus, then that is what you and I are called to do as well. I wanna highlight one last thing. It says that by anointing, the conferman receives the mark, the seal of the Holy Spirit.

And it says very clearly, a seal is the symbol of a person, sign a personal authority or ownership. And so there's that sense of like, okay, if you've been claimed by the Lord, no, there might be something in your heart that kind of bristles at that. If something in your heart bristles at the idea of, okay, this is a symbol of a person, sign of personal authority or ownership of an object. And then we're like, oh, I don't like that idea that, okay, guys put his mark on me and now I carry his symbol.

All right, I carry his personal authority or it means that he's claimed me and I belong to him. If that makes you bristle, okay, address that because that's what it means, right? All of us, all of us are called to walk in the Lord. All of us are called to be claimed that none of us are our own anymore. If we've been baptized and confirmed, none of us belong to ourselves anymore. We belong to Him. And there's something powerful about acknowledging that and saying, oh, that's actually true,

that my life is no longer my own, that I'm no longer my own. My time is no longer my own. My will is meant to be conformed to his will. Because God, of the Father, has claimed you. You've been marked with a special seal in baptism and in confirmation. As St. Paul said, he has put his seal on us and given us his spirit in our hearts as a guarantee. The seal of the Holy Spirit marks our total belonging to Christ, our enrollment in His service forever, as well as His promise of divine protection in the great Ascology of the Trial. So that's what it means. It means we've been claimed, and marks our total

belonging to Christ, our enrollment in His service forever, as well as His promise of divine protection. So to hold on to those three things, you've been claimed, you've been sealed. So I've been a, I've been a, I've totally, totally, belonged to, totally to Christ. You've been enrolled in a service forever. And he also has promised divine protection for you in the great eschatological trial, because he's claimed you, but he also gets to be claimed by you. And that's part of the great news of our Lord Jesus. Man, what an incredible, incredible gift. Sometimes though, sometimes it's the challenge.

And we need God's grace even just to accept the challenge. We need God's grace even to accept his message. And so we need to pray for each other. I've keep forgetting, or maybe even neglecting, to just remind everyone, I keep asking for my prayers and let you know that I'm praying for you, but please pray for each other. Because we're in this together. Not just in this, in this catacombs together, we're in this life together, and we're in this church together.

So let's keep praying for each other. I am praying for you. Please pray for me. My name is Father Mike. I cannot wait to see you tomorrow. God bless. God bless.