Celebrating the Sacraments of Initiation in their Proper Order Deacon Modesto Cordero Catholicism 101 St. John Apostle & Evangelist Church “Let us Pray” Matthew 3:16-17 “After Jesus was baptized, he came up from the water and behold, the heavens were opened for him, and he saw the Spirit of God descending like a dove and coming upon him. And a voice came from the heavens, saying, ‘This is my beloved Son, with whom I am well pleased.’” Background
What is the proper order of the sacraments of initiation?
An increasing number of arch/dioceses in the United States are adopting a proper order policy for the celebration of the sacraments of Confirmation and First Holy Communion.
This means, quite simply, that it becomes standard policy for Catholics who were baptized in infancy to receive Confirmation before First Holy Communion, not after.
Practically speaking, this means that the two sacraments are received at the First Holy Communion Mass, with Confirmation being celebrated after the homily. Background
When we are used to a different practice after more than a thousand years, why is the Church now going back to the original sequence?
Proper order is more than just a fascination with the way it used to be.
In fact, there are some significant theological and liturgical reasons for restoring the integrity of the three sacraments of Christian initiation -- all celebrated in proper order, even at the same time.
The R.C.I.A.(Rite of Christian Initiation of Adults) requires that children and adults in the catechumenate receive all three sacraments together, even if the children are younger than the age at which the Catholic children of the parish are routinely confirmed. Historical rationale
During the first 500 years of the Church
Baptism, Confirmation, and first Holy Communion were given at the same celebration
All ages, including infants, throughout the Church.
Pope Innocent I, emphasized the importance of the bishop conferring Confirmation.
But it was impossible for a bishop to be present at every Baptism
In the East = bishop delegated the priest to carry out entire initiation celebration (still this way today)
In the West =priests began the initiation with baptism; bishop would come later to confirm Historical rationale
In the middle ages the Latin Church began issuing regulations requiring that Confirmation be received at least by the age of 7 (age of discretion).
First Holy Communion was given at the age of 11 or 12.
In mid 1700’s (only in France)
Bishop began to confirm young people after they had received First Holy Communion
In 1897, Pope Leo XIII called for the practice (in France) to end and go back to the age of reason. Historical rationale In 1910, St. Pius X moved First Holy Communion to a younger age (7): “The age of discretion for receiving Holy Communion is that at which the child knows the difference between the Eucharistic Bread and ordinary, material bread, and can therefore approach the altar with proper devotion” (Quam Singulari).
He did not say that Confirmation had to remain at a later age… but the practice went that way.
As a result, Confirmation ended up as the third sacrament of initiation as an unintended consequence. Historical rationale
Vatican I, Schema of the Decree on Confirmation: “Since in some places a custom contrary to the perpetual practice of the church has grown up, in which Confirmation is administered by an absurd order only to those who have already been admitted to the most holy sacrament of the Eucharist, we wish this to be corrected completely; especially since on who has already begun to fight against the enemy should not be kept from armor.”
Not discussed or promulgated due to the council ending early. Historical rationale Second Vatican Council, the Constitution on the Liturgy called for the Rite of Confirmation to be revised.
Pope Paul VI:
“The faithful are born anew by Baptism, strengthened by the sacrament of Confirmation, and finally are sustained by the food of eternal life in the Eucharist. By means of these sacraments of Christian initiation, they thus receive in increasing measure the treasures of divine life and advance toward the perfection of charity.”
(Apostolic Constitution, Divinae Consortium Naturae, 1971) Historical rationale
Recent Church Teaching and Practice:
In 1971, the General Instruction to the Rite of Confirmation gives the age of reason as the suggested age for reception.
In 1983, the new Code of Canon Law was promulgated.
Sacraments of initiation are set up around the traditional order culminating in the Eucharist.
Canons 889/2 and 891 call for the confirmation for children before the age of discretion who are in danger of death.
Canon 891 calls for children to be confirmed at the age of reason, unless the Bishop’s Conference has decided a different age. Historical rationale
Recent Church Teaching and Practice:
1n 1992, the Catechism of the Catholic Church was published.
The original ancient order is clearly stated (CCC 1212- 1419).
Age of reason is given as the historical standard for the age of confirmation (CCC 1314).
In 1997, the General Directory for Catechesis was published.
Six references that the ancient order is the general operating assumption behind catechetical work in the Church. Historical rationale Recent Church Teaching and Practice
In 2007, Pope Benedict XVI, Post-Synodal Apostolic Exhortation, Sacramentum Caritatis,
call to recapture the primacy of the Eucharist in the sacraments of initiation.
concern to maintain the centrality of the Eucharist which in many parish catechetical programs is often given less attention than Confirmation
In 2008, he affirms the ancient order and unity of the sacraments of initiation. Theological Rationale
What is a sacrament? Sacraments of Initiation: Baptism, Confirmation, Eucharist. The Holy Spirit is received first in Baptism. Confirmation is a “sealing” and “strengthening” of the Spirit given in Baptism. Confirmation: Not a sacrament of “my choosing God” but of God choosing me. Eucharist, not Confirmation, is the summit and completion of initiation. Theological rationale
Membership in clubs often have “three degrees.”
The three degrees of membership in the Church are the sacraments of initiation: Baptism, Confirmation, and first Holy Communion.
This is the order of sacraments received by adults in the Rite of Christian Initiation of Adults. Pastoral rationale – current practices
Confirmation a later age provides a way to keep young people involved in the faith and active with ongoing catechesis.
Using Confirmation as leverage to coerce young people into remaining in religious education classes does not necessarily convert their hearts to the Lord.
Young people are often relieved that it is over.
Confirmation is often currently experienced as graduation rather than initiation.
Parents are the ones with the responsibility to ensure the faith formation of their children.
Is their duty to make certain that their children continue to deepen their understanding of our Catholic Faith.
They are the primary evangelizers and catechists of their children. Pastoral rationale – current practices
Current practice can mislead people into believing that Confirmation is a rite of passage to adulthood, which lacks a basis in Scripture or tradition.
Confirmation is a sacrament of initiation (beginning), not a sacrament of becoming an adult (transition).
We do not confirm our faith in Confirmation.
It is God who confirms our faith through the ministry of the bishop. Pastoral rationale – current practices
Should a free, unmerited gift of God, the sacrament of Confirmation, be treated as a reward, or worse, as something earned or deserved for attendance and work in a parish catechetical program? Pastoral rationale – current practices
Should the fear of not receiving a sacrament ever be used as a means to keep a young person involved in the life of the Church? Pastoral rationale – current practices
Should the gift and strengthening of the Holy Spirit be denied young persons in their most formative years?
Young people need the gifts the Holy Spirit as they grow up, not when they are nearly done growing up. Pastoral rationale – current practices
Many sees Confirmation at a later age as a way for the young person to make a personal commitment to their faith. This view distorts the sacrament of Confirmation. Confirmation is not marked by a choice to believe or not believe in the Catholic faith. As disciples we are chosen by God to receive the fullness of the Holy Spirit, to be sealed with the gift of the Holy Spirit generously bestowed by God. Faith is a theological virtue, bestowed by a loving God, which grows over time, not something that is chosen once and for all at Confirmation. Pastoral rationale – Maturity
Is it a biological, psychological, intellectual or spiritual maturity that we are concern with?
“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” (CCC 1308).
“Age of body does not determine age of soul” (Thomas Aquinas) (CCC 1308). Pastoral rationale – Maturity
Children CAN BE MATURE spiritually.
They could be more receptive to the gifts of the Holy Spirit.
They have a beautiful childlike trust and wonder.
Their ability to see truth and have complete trust in God is strikingly better (in many cases) than an adult.
They have a greater receptivity of the graces of the sacrament.
Children do have the spiritual maturity necessary to receive Confirmation, just as they have the spiritual maturity to receive Eucharist at the age of reason.
If they are mature enough to receive Eucharist, the crown of the sacraments, are they not mature enough to receive a sacrament that is ordered to it? Guiding Principles Confirmation is a sacrament of initiation which gives the fullness of the Holy Spirit. The Eucharist is the summit of initiation, as it is the apex of our lives as Christians. The Holy Spirit, received in Baptism and Confirmation, prepares us for the Eucharist. “The sacrament of Confirmation strengthens the baptized and obliges them more firmly to be witnesses of Christ by word and deed and to spread and defend the faith. It imprints a character, enriches by the gift of the Holy Spirit the baptized continuing on the path of Christian initiation, and binds them more perfectly to the Church.” Canon 879. Guiding Principles “Children, who face much different challenges today than we did when growing up, receive the strengthening of the gifts of the Holy Spirit in Confirmation that will aid them as they grow in the contemporary world.” – Archbishop Samuel Aquila, 2013. Why change? Why change?
Pope Francis describes the current situation:
“There was this experience: the sacrament of Confirmation — what is this sacrament called? Confirmation. No! Its name has changed: the ‘sacrament of farewell.’ They do this and then they leave the Church. Is this true or not? … Many young people move off after receiving Confirmation, the sacrament of farewell, of goodbye, as I said. It is an experience of failure, an experience that leaves emptiness and discourages us. Is this true or not?”
Meeting with Young People in Cagliari, September 22, 2013 Goals
To restore the age of Confirmation to the ancient Western custom (age of reason), and the order of the sacraments of initiation to their original order (Confirmation before Eucharist), as the Second Vatican Council envisioned.
To implement Comprehensive Youth Ministry in all parishes as defined in the USCCB document, Renewing the Vision.
To strengthen religious education programs in parishes and Catholic Schools to create an emphasis on total family catechesis, the role of parents, and the domestic church.
To maintain reception of the Sacrament of Penance (Reconciliation) at the age of reason and before the reception of Confirmation and First Holy Communion.
To continue to accommodate candidates who fall outside of the new diocesan norms and encourage eligible faithful to complete their Christian initiation. Role of the parents Emphasis on family catechesis and the role of parents
Role of parents as primary catechists needs greatly strengthened in the proper order.
Parishes needs to empower parents to be the primary educators, and they themselves supplement what they’re given.
The best parishes are the ones assist parents in the formation of their children.
The operating principle is this, and it’s a scriptural principle:
Parents want what is best for their kids.
They want what’s best, but they don’t always know how to give it to them.
The model of catechesis was that parents are primary educators and we (parish) just supplement. Comprehensive Youth Ministry Comprehensive Youth Ministry Requirement Confirmation programs transition to Comprehensive Youth Ministry that helps young people to be genuine disciples of the Lord.
Implement Comprehensive Youth Ministry in all parishes as defined in the USCCB document:
“Renewing the Vision”: http://www.usccb.org/about/laity -marriage-family-life-and- youth/young-adults/renewing- the-vision.cfm Goals of Comprehensive Youth Ministry
Goal 1: To empower young people to live as disciples of Jesus Christ in our world today.
Goal 2: To draw young people to responsible participation in the life, mission, and work of the Catholic faith community.
Goal 3: To foster the total persona and spiritual growth of each young person.