Sacraments Archives - Community in Mission

October 18, 2015December 4, 2015

Restoring Greater Reverence to Sick Calls: Some Considerations

In my Parish, I work with the men of the Holy Name Society and the women of the Sodality to ensure that the numerous sick are visited regularly. I try to visit each of the sick members of my parish at least once per quarter to ensure that they have had Confession and the Anointing of the Sick. But since I do not have an assistant priest, as a general rule I must depend on the men and women of these organizations to bring Holy Communion to the sick on a more frequent basis.

We met as a group some time ago and had an interesting discussion about a concern voiced by many: that of a lack of reverence. When they arrive at the home of the sick individual, it is not uncommon to find a television blaring, and that the person to whom they are bringing Holy Communion has not been prepared by others to receive the Eucharist. Often, the extraordinary minister must ask that the television be turned down and that others prayerfully participate. I, too, upon visiting many of the sick encounter similar issues: loud televisions, other family members who do not understand the sacredness of the moment, and a generally difficult setting in which to pray or reflect.

I do not blame either the sick or their family members for this situation. I blame myself and my fellow clergy, many (though not all) of whom have failed to teach or explain to parishioners and family members (some of whom are not Catholic) the proper protocol in this matter.

I explained to the extraordinary ministers that we must re-catechize and teach on this matter. It will take time, but little by little perhaps we can make progress toward restoring a greater reverence to sick calls. Sick calls have become very informal over the past forty years. When the liturgy underwent sweeping changes in the 1970s, many things were dropped (though we were not directed to drop them) that we are now rediscovering to be of importance.

In the “old days,” the visit of the priest to bring Holy Communion and/or Anointing of the Sick was a matter of some formality. Most homes had a “Sick Call Set” on hand that included things like a crucifix, candles, a cloth, cotton, and a bowl of water. If the priest were on First Friday rounds he might even be escorted by a server with a lit candle. At other times, a family member might greet the priest at the door with a candle and escort the priest to the room where the sick person was. Family members usually stood by quietly while the priest administered the Sacraments. If the priest did talk with the sick person or the family, it was usually very brief. Since He had the Blessed Sacrament with him, casual talking was kept to a minimum. As he left, if he still had the Blessed Sacrament, he was again escorted by a family member with a candle.

Now what is described in the paragraph above did vary based on location and circumstances. First Friday Holy Communions were more formal than others. On the other hand, emergencies might cause the exclusion of some of the formalities. And there were also ethnic differences. Other factors (e.g., the catholicity of other family members and how devout each family was) were also taken into account. But what I described above was the usual practice, give or take a few details.

In recent times, though, most of these details have fallen away. As with so many things in our culture, we have become very casual, very informal with sick calls. But it may be beneficial for us to rediscover some of the older practices in order to restore greater reverence. I would like to suggest a few matters of protocol for your reflection. I will begin with a few disclaimers and then offer some suggestions.

Disclaimers:

Not everything in the list that follows is possible or even advisable in every situation. Sometimes sick calls are hastily arranged due to emergencies, and preparing a sick call altar might mean time away from a distressed or dying relative. Sometimes in nursing homes all the implements are not available or even allowed. For example, many nursing homes do not permit the burning of candles. Hence, prudential judgment should be used to determine what is necessary, possible, or even advisable.
Family situations may also affect the preparation of the sick call altar and other protocols. There may be no one in the home healthy enough to assemble the implements. There may be family members who are non-Catholic and choose not to participate in the rites and preparations.
Not all the implements mentioned above are necessary for every sick call. Sometimes there will not be anointing. If that is the case, then a fair number of the items are not necessary. Even if there is an anointing, not every item may be required.
What follows are recommendations only, not absolute requirements. The hope is to instill some thoughtfulness as to the reverence due to the occasion of a sick call. Reverence is not a pure science. Externals can and do help, but ultimately it is our internal disposition that is most important.
Regarding these recommendations, take what you like and leave the rest. Add to them and distinguish as you wish. Discussion with your parish priest is also helpful.

Recommendations:

Consider preparing the place where the sacraments will be celebrated. If possible and necessary, tidy up a bit.
Consider preparing a sick call table or altar. Most commonly such a table includes at least a candle, and preferably a crucifix and two candles. A small glass of water is helpful since a sick person can sometimes have trouble swallowing the host. A spoon can be useful if the person has a hard time sitting up to drink the water. A napkin of some sort can help if the person spills any water when drinking. If the priest is going to anoint the sick person, it may be useful to have some cotton balls for him to wipe his fingers. If he does use them, though, they should later be burned. Bread and lemons can be used to help the priest to purify his fingers after anointing, but they are rarely necessary and should not be supplied unless the priest asks for them ahead of time.
Sick call sets containing many of these items are available through Catholic catalogues (for example, HERE).
If possible and advisable, have the sick person awake and aware that the sacraments are about to be celebrated.
Be sure that when the priest, deacon, or extraordinary minister arrives, the television, radio, etc. are turned off and that other unnecessary conversations and activities in the house are ended.
In the past, it was customary for someone to meet the priest at the door with a candle. This was done out of reverence for the Blessed Sacrament. This can still be done today and is a wonderful way to teach others of the sacredness of the moment.
It is preferable to have all the members of the household prayerfully aware of what is taking place. If the room is large enough, they can all be encouraged to pray along. It may be necessary for some brief privacy while the priest hears confession, but otherwise, members of the household can and should join in prayer. It is certainly inappropriate for loud conversations to be taking place in the next room, for children to be playing video games, and for unnecessary activities to be taking place. Even non-Catholics should be respectful of the sacred rites. Usually just a word of invitation/encouragement is all that is needed.
It is best for the priest, deacon, or extraordinary minister to celebrate the rites without delay. Surely a greeting is appropriate, but long conversations prior to the reception of sacraments is inadvisable. After the celebration of the sacraments, longer conversations may take place. Sometimes the priest, deacon, or extraordinary minister has other stops to make and thus is still carrying the Blessed Sacrament. In such a case it is not wrong to have a conversation with the sick person as an act of charity, but one ought to balance the fact of the presence of the Blessed Sacrament and the need for conversation with prudence and reverence. Staying for lunch and lengthy, chatty visits are discouraged in such cases.
Reverential prayer and celebration of the rites is also necessary for those who bring Holy Communion.
Those who bring Holy Communion to the sick should go immediately to them and not make stops along the way there. While transporting the Blessed Sacrament it is best to drive in silence, pray, or listen to religious music rather than secular radio.

So those are some of my recommendations. Remember that all of these are not possible all of the time. The recommendations are made in the hope of provoking thought and discussion about reverence in sick calls. They are made more as gentle reminders than polemical pronouncements. I do not assume that any one intends to be irreverent. It is just that we have become very casual these days and reminders seem opportune. I invite you to chime in with your additions and/or critiques in the comment section.

July 4, 2013May 28, 2015

Not Magic: A Meditation on the Fruitful Reception of Sacraments

A fundamental principle of the seven Sacraments is that they have a reality that exists apart from the priest’s holiness or worthiness. They work ex opere operato (ie.. they are worked from the very fact of the work). One need not doubt therefore that a sacrament is in fact given just because a bishop, priest or deacon seems less than holy or worthy. Neither can the disposition of the recipient un-work the work. For example, Holy Communion does not cease to be the Body, Blood, Soul and Divinity of Christ merely because the one who steps forward is unworthy or even an unbeliever. The Sacrament has a reality in itself that transcends the worthiness of the celebrant or recipient.

However, sacraments are not magic in the sense that they work effects in us in a manner independent of our disposition or will. Sacraments, though actually conferred by the fact that they are given, have a varying fruitfulness dependant upon the disposition, worthiness and openness of the recipient. One may receive a sacrament to great effect or lesser effect depending on how well disposed they are to those effects. This is referred to as the fruitfulness of the sacraments.

To illustrate fruitfulness let’s take a non-sacramental example. Imagine two men in the Fine Arts Museum and lets us also imagine that they are looking at a Rembrandt painting: Apostle Peter Kneeling of 1631 (See photo upper right). Now one man is a trained artist. He knows and understands the use of shadow and light. He can observe and see the techniques of brush strokes. He knows of Rembrandt and his life and times. He also knows the Bible and a good bit about hagiography. He knows about St. Peter, the significance of the keys, of Peter’s penitence and how he finally died. The second man knows none of this and is actually rather annoyed to be in the “boring” museum. All he thinks is, “Who is that guy and why is he sitting on the floor?….Why don’t we get out of here, go to a sports bar, and hook a few brews or something more interesting?”

Now, both men are actually standing before a Rembrandt painting. It has a reality in itself apart from what either man thinks. It is, in fact, what it is. But the experience of beholding the painting is a far more fruitful experience for the first man than for the second. The first man gains a lot from the experience, the other gains little and may in fact have an experience that is adverse or repelling.

It is like this with the sacraments. They have a reality in themselves that is objective and real and they actually extend the graces they announce. But how fruitfully a person receives them is quite dependent on the openness and disposition of the recipient. Sacraments are not magic as though they zap us and change us independently of our disposition.

Consider some examples:

Two people come forward to receive Holy Communion. One comes forward with great piety and mindfulness to what and Who she is to receive. She has recently made a good confession and is in a state of grace. She prayerfully, mindfully and devoutly receives the sacred host and returns to her pew to pray. The second person comes forward inattentively. Instead of thinking of what she is about to do she is irritated at the priest for going long in the homily and distractedly considering what she is going to do when she leaves here. She has not been to confession in many years and may in fact be in mortal sin. She receives the Sacred Host with little thought or devotion and heads for the nearest door. Both in fact receive the Body, Blood, Soul and Divinity of Jesus. Objectively the sacrament is conferred. But one receives fruitfully and the other has little or no fruitfulness. In fact, if she is in state of mortal sin, not only did she not fruitfully receive a blessing but she may have brought a condemnation upon herself (cf 1 Cor 11: 29). So the sacrament is not magic and does not zap the second woman into holiness. A sacrament worthily received in a mindful manner to a person well disposed can have great effects, but proper and open disposition including faith-filled and worthy reception are essential. The more open and disposed one is, the more fruitful the reception.
Two people go to confession. One carefully prepares by examining his conscience and has a true contrition (sorrow for sin and a firm purpose of amendment). In examining his conscience he does not merely consider his external behaviors but looks to the internal and deeper drives of sin within him. He seeks to reflect on his motivations, priorities, resentments and the like. He goes to confession once a month. Once in the confessional he makes a good confession and listens carefully to what the priest says and accepts his penance with gratitude to God. The second man makes little preparation only coming up with a few vague sins on his way from the car. He comes yearly to confession to make his Easter duty and after a year can only figure he has said a few bad things and been a little grouchy, and looked at a few dirty pictures. In the confessional he mentions his sins only in a perfunctory way and pays little attention to the exhortation of the priest. Now both men receive absolution but one receives the sacrament for more fruitfully than the other. The first man will likely experience growth in holiness and spiritual progress if he routinely approaches the sacrament in this manner. The other will probably be back next year with the same list or with worse things.
Holy Matrimony is a sacrament received once. As such its graces are received at once but unfold throughout life. Hence, two are made one on the day of the wedding but the couple’s experience of this may vary and hopefully grow as time goes on. Through daily prayer, weekly communion, personal growth in holiness of the spouses, consistent work at their relationship, the graces of matrimony will be experienced more fruitfully as time goes on. But it is also possible to stunt or hinder the fruitfulness of the graces of matrimony through neglect of prayer, sacraments, interpersonal growth and communication.

Sacraments therefore are not magic acts. They convey a reality, but internal disposition, worthy, mindful reception and faith are all essential factors for the sacraments to be received more and more fruitfully. Perfunctory and mindless reception yields little fruit. Devout, mindful and worthy reception yields increasing fruit. And those are the ones on whom seed was sown on the good soil; and they hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold (Mark 4:20).

More can be said on this topic and I invite your comments and questions to fill in the details.

August 12, 2012June 9, 2015

Marriage Mania: Average Couple spends more than $26,000 on Weddings

Back in the 1980s when I was ordained, there was a priest in the area who was famous (infamous) for the fact that he requested couples who were going to spend more than $5,000 on a wedding (more in those days than now) to pay a tithe, (one tenth) of what they spent on the wedding, to the poor. While he could not require this of couples, he made of it more than a casual suggestion, reminding them that, as they spent thousands on flowers that wilt and dresses worn only once, there were some in this world who had little to wear or eat. The priest has long since passed away now, but was famous for saying very little at diocesan meetings, except, “Gentlemen, what about the poor?”

The memory of this priest crossed my mind as a Facebook Friend passed on tho me an article entitled: Average Couple spends 26K on Wedding. The article goes on to describe the devastating debt that many families incur, (especially when paired with college debt, etc.), on account of the increasingly unreasonable expectations regarding weddings.

In indicating that $26,000 is the average, that means that half spend more, some a lot more. I actually have couples who are shacking up, (err… “cohabiting”) tell me that they can’t “afford” to get married. Some are surprised when I tell them they don’t have to spend a dime to get married in the Church. They can come to the Chapel with two witnesses and I’ll even buy them lunch. The usual push-back I get is that my suggestion offends against dreams (usually of the woman who wants a picture perfect “Church Wedding”). “So, for the sake of a party you will go offending God?” I ask. “Why not prepare for marriage now, get married in the Chapel, and have a 10th Anniversary bash?” suggest I. “We’ll get back to you on that Father.” Do I need to tell you my phone is not exactly ringing off the hook?

Disclaimer – As regards the cost of weddings, I realize that families do feel certain obligations to others. Further, there are some families that are prominent in the community, and either sense, or do in fact have, wider obligations. I do not, in this article mean to, or wish to, opine on particular weddings and I presume good faith on decisions that families make. However, at the cultural level we have questions to ask ourselves, in terms of the financial and personal costs we place on families. I have little doubt that weddings have always been relatively expensive, but 26K (average) is off the hook, and all of us do well to walk this whole thing back a bit, and ponder what fuels this. There are valid costs, but what part does vanity and dreaminess play on the part of the couple? And what part do unrealistic expectations and commercial hype play from the wider community side?

Permit me to give some excerpts from the article with my own commentary in red. The full article is written by Cathy Grossman of USA Today and is HERE

Call it Wedding Bill Blues. Even with a slight drop in “I Do” spending during recent tough economic years, many couples are beguiled beyond their budgets…..The average couple has a $26,989 wedding, according to Brides magazine. Even though that’s down from a peak of $28,082 in pre-recession 2008… remember this average number means that half of coupes spend more, some a lot more.

Couples are victimized by their own fantasies, cajoled by media visions of celebrity nuptials, and pressured by friends, family, even strangers posting idyllic photos on [wedding sites]…..Resisting is hard, say brides, citing wedding planners who overwhelm them with choices for décor and doo-dads that seem irresistible. Couples can also be lured off their financial feet by bank commercials that encourage borrowing for wedding costs. So the blame is collective, we ought not simply blame dreamy brides, or proud grooms, its all of us.

“It’s emotional. Practicality goes out the window,” says David Jones, president of the Association of Independent Consumer Credit Counseling Agencies. Jones [though savvy about the problem of debt] sees many ways debt entraps people. As a grandfather, Jones…found himself a shocked participant in runaway wedding spending for his granddaughter’s wedding…— a $6,000 gown, when $3,000 was planned..

Gosh, I just can’t imagine spending 6K for a dress worn only once.

I remember that my mother, to save money, went in on a dress that three of her friends shared (see photo above). Of course in those days women married rather predictably right out of college and such “team arrangements” were easier to make.

Today, does a dress have to be purchased? Can it not be rented? I DO know of some brides who find very lovely “used” gowns for a very reasonable price.

We also discussed last month, that, for those who purchase a dress, there is a very lovely custom of making baptismal gowns from it, or other holy garments.

At any rate, I’m sorry, 6K for a dress worn only once is crazy. Why not just say no to that sort of stuff? I know, I Know, I’m “a man” and wouldn’t understand.

While Jones and his wife contributed cash, their son, father of the bride, “had to work overtime for months after the March wedding to pay off the credit card bills,” Jones says…..Most people don’t have an emergency account or savings. The typical family has $50,000 for retirement.They don’t have six to nine months of savings set aside and even if they did, it wouldn’t be $26,000. Even if young couples are increasingly sharing the costs, they’re facing student loans and credit card debt even before the first wedding invitation flies out.

The crushing debt that couples carry into marriage, and then the debt they add buying homes much bigger than most of then need, is a huge factor in marital stress and divorce. I have had to counsel many a couple to reset their expectations of the “American Dream” and live much more simply.

My parents lived in an apartment for a good number of years before being able to afford a house. Too many couples forget that there is more to home expenses than a mortgage payment. There is insurance, repairs, taxes, utilities, etc.

So honestly, couples need to think carefully before spending a lot on a wedding. Most of them already bring debt into the marriage…and debt has a way of piling up so that it becomes crushing.

Careful! Debt is real. Too many think of debt is theoretical terms. But it’s pretty awful and real when cut-off notices come for utilities, and the “repo man” is ringing on the bell, and the credit card company is inquiring when the next payment will come.

Crystals everywhere. Flowers everywhere. Lots of drapery and fancy lighting, ice sculptures and all that jazz,”….The couple thought they would spend “about $30,000, but suddenly… looked up, and we had 200 people coming, and the costs were heading for $10,000 to $15,000 over budget…..We cut the up-lighting. We cut the draping. We cut the special wooden dance floor, and no one missed it.”

Hello….There are a lot of other things that won’t be missed too. In then, can we agree, it is the people, and togetherness that makes a wedding reception, not the “stuff.”

The article then details a number of cost savings to consider and couples getting married may find this part of the article helpful. The article then concludes:

Weddings bells sound like a cash register —Ka-ching! The average 2012 wedding (not including a honeymoon) will cost $26,989, up from $26,501 in 2011. A May 2012 survey of 1,272 Brides magazine and website readers found:

•91% of couples set a budget, but 32% overall, and 40% of those who plan a destination wedding, cross that line.

•72% of couples used savings to pay for their weddings. I presume they deplete it almost entirely? Not a good plan when starting a family.

•30% use credit cards, and most expect to pay off credit cards within six months of their wedding. Think again

•54% of couples said paying for a wedding would not hamper their plans for “buying a house or a car, starting a family, etc.” Think again

•62% of couples say they’re contributing or paying entirely for the reception costs, including 36% of couples who expect to pick up the entire tab themselves. Notice, that’s a big change from 25 years ago when the family of the bride footed most or all the bill. I wonder if parents still paid most of the bill if things would be this off the hook?

•Couples are almost as likely to have a sit-down plated meal at their reception (42%) as a buffet style meal (41%).

Perhaps we can end were we started. I wonder if a cash tithe were going to the poor, if couples and families might not also think a little more soberly. Maybe the older priest I remember had a spiritual insight. When everything isn’t about me, and when I think of others first, perhaps the Lord grants us a greater degree of sobriety.

It isn’t just about weddings, its about a lot of purchases. What if I were going to buy a camera, the latest SLR, and what if it costs $1100 dollars. When It’s just about me, its too easy to say, “Sure! Charge it!” But what if I am also going to have to write a check to overseas relief, of $110? Now I might think twice, or I might not buy the deluxe, or maybe I will buy it, but at least its not just about me.

Maybe, when we render our debt to the poor, first, our own debts are less. Something to think about in the extravaganza and boondoggle known as “the wedding.”

July 4, 2012June 9, 2015

What if God is unhappy with our praise? A call to the worthy reception of Communion

With some fear and trepidation I broach again the topic of the worthy reception of Holy Communion.

Clearly the topic has been much in the news in the recent past and has intersected with politics, for the usual demands are that politicians be denied communion for their support of abortion, euthanasia and matters related to so-called Gay “marriage.”

Bishops for their part do not appreciate being baited and/or drawn into making disciplinary actions that many will see as political (even if they are not) and one-sided (generally Democrats would receive the discipline).

And, thus, while prudentially concluding that the such disciplines would generally backfire, the Bishops are then excoriated by many theoretically loyal Catholics for malfeasance and/or dereliction of duty. It is a major mess and field day for the devil who brings in a harvest of wrath.

I too have suffered great wrath from many readers here how are furious that I do not “take the bait” and slam the bishops. I of course will do no such thing, for they are shepherds and Fathers to me and, if I were to have any burden under their leadership, I would speak to them privately and as to a father, respectfully, never drawing the faithful into attitudes of dissension and disrespect, or to legalistic notions that they only need to reverence the bishops in a few restricted matters.

And yet, in today’s reading (Wednesday of Week 13) came the clarion warning to us all from the Prophet Amos that we should be very careful approaching the divine Liturgy with hearts full of sin and injustice and hands stained with blood and oppression. As always, Amos words’ leave no room for face-saving niceties:

I hate, I spurn your feasts, says the LORD, I take no pleasure in your solemnities; Your cereal offerings I will not accept, nor consider your stall-fed peace offerings. Away with your noisy songs! I will not listen to the melodies of your harps. But if you would offer me burnt offerings, then let justice surge like water, and goodness like an unfailing stream. (Amos 5:21-24)

And old African American song says, What if God is unhappy with our praise? What if God is unhappy with the way we live? We must change the way we walk, we must change the way we talk. We must live a life that’s pleasing to our king….

Cardinal Ratzinger in his memo Worthiness to Receive Holy Communion reminds us all:

Presenting oneself to receive Holy Communion should be a conscious decision, based on a reasoned judgment regarding one’s worthiness to do so, according to the Church’s objective criteria, asking such questions as: “Am I in full communion with the Catholic Church? Am I guilty of grave sin? Have I incurred a penalty (e.g. excommunication, interdict) that forbids me to receive Holy Communion? Have I prepared myself by fasting for at least an hour?” The practice of indiscriminately presenting oneself to receive Holy Communion, merely as a consequence of being present at Mass, is an abuse that must be corrected (# 1).

Commenting as he was on the questions of abortion and euthanasia the Cardinal said further:

Regarding the grave sin of abortion or euthanasia, when a person’s formal cooperation becomes manifest (understood, in the case of a Catholic politician, as his consistently campaigning and voting for permissive abortion and euthanasia laws), his Pastor should meet with him, instructing him about the Church’s teaching, informing him that he is not to present himself for Holy Communion until he brings to an end the objective situation of sin, and warning him that he will otherwise be denied the Eucharist. (# 5)

Note that the Cardinal, Now Pope Benedict, speaks of the role of pastors. For while it is frequently bishops who get the venom of the faithful, it is the pastors of wayward Catholics that have the first obligation to both warn and instruct the faithful, politician or otherwise, when serious sin becomes evident in the life of any.

Pastors have the duty first to instruct in a general sort of way that the faithful ought not approach the Sacrament of Holy Communion if they are aware of serious (mortal) sin, or are in grave disunity with the teachings of the Church. It is usually helpful to instruct them based on the scriptural admonition of St. Paul:

Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. That is why many among you are weak and sick, and a number of you have fallen asleep. But if we judged ourselves, we would not come under judgment. When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. (1 Cor 11:27-32)

The context of St. Paul’s admonition makes it clear that he has in mind serious sins that include more than merely sexual matters, but also matters that extend to a grave lack of charity toward others, something which too few judge as very serious today.

And thus the Pastor ought to instruct in a general kind of way, taking care not to excite grave scrupulosity, but being clear of the need for regular confession, especially in the case of habitual serious sin.

More specifically the pastor may sometimes need to approach certain individuals and, after ascertaining the facts, warn serious sinners in a private and clear way to repent and to stay away from Communion until such time as they are ready to do so wholeheartedly. Cardinal Ratzinger cited this as a clear duty of pastors.

For my own part, and speaking in a very general sort of way, I have indeed undertaken this duty in more than a few cases to warn certain individuals in serious sin to repent. This was not, in every case, sinners who were only in sinful sexual liaisons, and almost never did it include politicians. It also included certain people who were exhibiting a very grave lack of charity or causing serious harm in their family or the parish.

It was my duty in all such cases not only to warn them that they should stay back from Communion, but also that they risked Hell. For when one is in so serious a state that they should refrain from Communion, this is not their only problem! The prospect of strict judgement and hell are also very serious and real likelihoods.

Hence, when the Church teaches on the manner of receiving communion worthily, it is good and important to broaden the discussion beyond certain politicians or certain subjects. Otherwise it appears that our agenda is more political than spiritual. Pastors (and Bishops too) thus should look to teach on this matter in broad as well as specific ways.

There are many sins that can and should exclude one from receiving Holy Communion unless and until repentance is manifest and Sacramental confession is received (or, in specific circumstances, a perfect act of contrition with the intent to receive the Confession is made):

One may habitually skip mass, and thus be in mortal sin.
One may ridicule sacred things or person and thus harm seriously the faith of children or others.
One may give grave scandal or harm the reputations of others in serious ways by gossip.
One may be gravely lacking charity or unreasonably refusing of mercy.
One may be seriously derelict in their duties toward parents or family.
One may be seriously insubordinate and cause grave harm to unity.
One may be reckless in their behavior and thus seriously endanger the lives or well being of others.
One may have procured or assisted in the procuring of abortion.
One may be in sinful and wrongful sexual liaisons, have engaged in seductive behaviors that led others to sin, or may be sexually uncontrolled and irresponsible.
One may born false witness or told lies that seriously misled, endangered others or caused others to make seriously wrong choices or conclusions.
One may have taken from others, or failed to render what others were due in significant ways.
One can be seriously derelict in their duties to the poor and needy.
And one can be locked into serious greed that unreasonably seeks to posses what belongs to others or is needed by others.

We tend, in our culture and times to emphasize certain things to the exclusion of others. But there are many things from which we should repent and which, when repentance is lacking should require us to step back from the Sacrament of Communion, the Holy Sacrament of love, union and charity.

Jesus says,

“Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift.” (Matt 5:23-24)

We all do well to, as St. Paul says, “examine ourselves,” and be frequent in confession if we are going to frequent the altar. Again, to quote the Pope (then Cardinal Ratzinger): The practice of indiscriminately presenting oneself to receive Holy Communion, merely as a consequence of being present at Mass, is an abuse that must be corrected.

And this admonition is for us all, not just for some, lest we fall condemned under the word of Amos above or of these similar words from Isaiah:

“The multitude of your sacrifices— what are they to me?” says the Lord. “I have had more than enough of burnt offerings, of rams and the fat of fattened animals;….Stop bringing meaningless offerings! Your incense is detestable to me. New Moons, Sabbaths and convocations— I cannot bear your evil assemblies. Your New Moon festivals and your appointed feasts my soul hates. They have become a burden to me; I am weary of bearing them. When you spread out your hands in prayer, I will hide my eyes from you; even if you offer many prayers, I will not listen. Your hands are full of blood; wash and make yourselves clean. Take your evil deeds out of my sight! Stop doing wrong, learn to do right! Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow. “Come now, let us reason together,” says the Lord. “Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool. If you are willing and obedient, you will eat the best from the land; but if you resist and rebel, you will be devoured by the sword.” For the mouth of the Lord has spoken. (Is 11:11-20ff).

Though it is right that we trust in God’s mercy, the door to that mercy is repentance and humility. God is clearly not pleased with presumption, vain worship or sinful Communion. A message for us all.

June 24, 2012June 9, 2015

Concerning the obsession for photos at Liturgies – A Consideration of a Liturgical and Pastoral Problem

Consider the scene. The Bishop has taken his place at the entrance to the sanctuary. He is prepared to confirm some twenty children. It is a sacred moment, a Sacrament is to be conferred. The parents are in deep prayer thanking the Holy Spirit who is about to confirm their children for mission….. Oops, they are not!

Actually, they are fumbling with their cell phone cameras. Some are scrambling up the side aisle to “get the shot.” Others are holding the “phone” up in the air to get the blurry, crooked shot. The tussling continues in the side aisle as parents muscle to get in place for “the shot.” If “the shot” is gotten, success! If not, “woe is me.” Never mind that a sacrament has actually been offered and received, the point was “the shot,” the “photo-op.”

Consider another scene. It is First Holy Communion. Again, the children are assembled. This time the parents have been informed that a single parishioner has been engaged to take shots and could they please refrain from amateur photography. This is to little avail, “Who does that deacon think he is telling me to refrain, denying me the shot!?” The cell phones still stick up in the air. Even worse, the parish photographer sends quick word via the altar server, “Could Father please slow down a bit in giving the children communion? It is difficult to get a good shot at the current (normal) pace.” After the Mass the photographer has two children along side, could Father perhaps “re-stage” the communion moment for these two since, in the quick (normal) pace of giving Communion, their shot was bad, as the autofocus was not able to keep up…”Look how blurry it is Father.”

It would seem the picture is the point.

I have seen it with tourists as well. I live just up the street from the US Capitol and it is fascinating to watch the tourists go by on the buses. Many of them are so busy taking a picture of the Capitol (a picture they could get in a book, or find on the Internet), that I wonder if they ever see the Capitol with their own eyes.

The picture is the point.

Actually I would propose, it is NOT the point. Real life and actual experience are the point. Further, in the Liturgy, the worship and praise of God, the experience of his love, and attentiveness to his Word is the point. Cameras, more often than not, cause us to miss the point. We get the shot but miss the experience. Almost total loss if you ask me.

At weddings in this parish we speak to the congregation at the start and urge them to put away all cameras. We assure the worried crowd that John and Mary have engaged the services of a capable professional photographer who will be able to record the moment quite well. “What John and Mary could use most from you now are your prayers for them and expressed gratitude to God who is the author and perfecter of this moment.” Yes, we assure them, now is the time for prayer, for worship and for joyful awareness of what God is doing.

Most professional photographers are in fact professional and respectful and know how to stay back and not become a part of the ceremony but to discretely record it. It is rare that I have trouble with them. Videographers still have a way to go as a group, but there are many who I would say are indeed professional.

Pastorally it would seem appropriate to accept that photos are important to people to make reasonable accommodations for photos. For major events such as weddings, confirmations, First Communions and Easter Vigils, it seems right that we should insist that if photos are desired, a professional be hired. This will help keep things discrete, and permit family and others to more prayerfully experience the sacred moments. Infant Baptisms are a little more “homespun” and it would seem that the pastor should speak with family members about limiting the number of amateur photographers, and be clear about where they should stand.

That said, I have no photos of my Baptism, First Communion or Confirmation. I have survived this (terrible) lack of “the shot” quite well. Frankly, in the days I received these sacraments, photos of the individual moment were simply not done in the parishes I attended. Some parishes did have provisions for pictures in those days. The photo at upper right is of Cardinal O’Boyle at St. Cyprian’s in Washington DC in 1957. But as for me, I do have a photo of me taken on my way to Church for First Communion, but there is no photo of me kneeling at the rail. I am alive and well. There are surely photos of my ordination. But I will add, the Basilica and the Archdiocese were very clear as to the parameters. Only two professional photographers were allowed, (My Uncle was one of them them) and the place where they worked was carefully delineated.

Hence, pastoral provisions are likely necessary in these “visual times” which allow some photos. Yet as St. Paul says regarding the Liturgy: But let all things be done decently, and according to order (1 Cor 14:40).

A final reiteration: Remember the photo is not the moment. The moment is the moment and the experience is the experience. A photo is just a bunch of pixels, lots of 0’s and 1’s, recorded by a mindless machine and printed or displayed by a mindless machine. A picture is no substitute for the actual experience, the actual prayer, the actual worship that can and should take place at every sacred moment and it every sacred liturgy.

And here is some very rare footage of a nuptial mass. It is of my parents in May 1959. What makes it rare is that it is film, not mere pictures and that it is filmed from the sacristy. My parents told me years ago that they presumed it was filmed by a priest who alone in those years could get access to the sacristies and other back areas.

June 3, 2012June 9, 2015

On the Giving and Receiving of Holy Communion: Some norms to recall.

Recently here in the Archdiocese of Washington there was an issue regarding the denial of Holy Communion to a certain individual, which caused no little debate among the faithful. I am NOT going to reopen that case here, and ask all readers to please recall that, no matter what you may think, you do not have all the facts, and I do not wish to rehearse the (partial) specifics of the whole affair.

That said, a number of us priests asked for a review of the norms of the policies of the Church and the Archdiocese in these sorts of situations, and the Archdiocese responded at a convocation of the all the priests, which discussed many matters, this one among it. (At the same convocation we also discussed the specifics of the lawsuit initiated by the Archdiocese and other Catholic groups and diocese against the Administration).

I am grateful that the Cardinal and his senior staff responded in a concise and clear manner. For, it is a fact that these sorts of situations, wherein, Communion must be withheld, are both delicate and complicated. It is always helpful to know the norms, and review them frequently since there are times when a priest must deal quickly with situations that arise, and having command of the norms is immensely helpful.

Frankly, we do not always get every situation right. Being human, our judgment is sometimes flawed. But to the degree that we have reviewed and pondered the collected wisdom of the Church, and have a grasp of the basic policies, we stand the chance of avoiding mistakes either of excess or defect.

All that said, here are some norms and policies that were presented to us from a variety of sources.

From the Sacramental Norms of the Archdiocese (promulgated 1/25/2010; 6.41.1-6.41.6) (I have included a few remarks of my own in red) :

Any baptized person, not prohibited by law, can and must be admitted to Holy Communion (cf Canon # 912).
Full participation in the Eucharist takes place when the faithful receive Holy Communion. Yet care must be taken, lest they conclude that the mere fact of being present during the liturgy gives them a right or obligation to receive Communion. Even when it is not possible to receive Communion, participation at Mass remains necessary, important, meaningful and fruitful. (cf Pope Benedict Sacramentum Caritatis # 55)
A person who is to receive Holy Eucharist, is to abstain for at least one hour before Holy Communion from any food and drink, except for only water and medicine (cf Canon 919.1)

From the USCCB Guidelines (also referenced in ADW Liturgical norms and policies):

Those who receive Holy Communion should not be conscious of grave sin.
Should have fasted for one hour.
And, if there is no reasonable opportunity for confession, the person should make and act of perfect contrition, which thereby includes the intention of confessing to the priest as soon as possible. (For it sometimes happens that, in current circumstances where most receive Holy Communion, that to abstain would raise difficult questions and possibly result in a person announcing publicly that they are in mortal sin. To avoid this, the Church does allow this act of perfect contrition, which obviously includes the intent to seek the Sacrament of Confession to be valid).

The recipient of Holy Communion also makes declarations by presenting himself for Holy Communion:

That he or she is a Catholic.
That he or she accepts the teaching of the Catholic Church in toto and is not consciously or intentional dissenting from known doctrines or dogmas, from whatever the Church professes and believes to be revealed by God. (For Communion means cum (with) + unio (union), and thereby is more than a “me and Jesus” thing, it involves a union with the Church his Body and Bride. Dissenters and those in schism who cannot make this declaration of union, thus should not claim communion when there is a significant lack of union either by dissent or schism).
That he or she is not conscious or gave or serious sin.

Therefore a strong responsibility falls on the one coming forward to receive Holy Communion. Since priests and deacons cannot know the state of each person in most circumstances, the fundamental responsibility is on the one who comes forward to receive. For, as St Paul says, Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. (1 Cor 11:27-29). Note that Paul and Scripture place the responsibility primarily on the communicant, rather than an (non-omniscient) clergy.

Therefore, the minister of Holy Communion is to:

Presume the integrity of the persons presenting themselves for Holy Communion.
Trust in this fact is to be presumed unless proven clearly, otherwise.
It may be the case that one, whom the Minister (priest, deacon, or extraordinary minister), sees come forward has in fact been to confession, and/or renounced previous sinful practices. I was once told of a situation wherein a person who had been in an invalid marriage, in fact, had the marriage validated. Yet, on coming forward was told by the priest to stand aside. Though the couple was reconciled to the Church, the minister of Communion presumed their incapacity and dismissed them. This caused embarrassment and anger. When in doubtful situations, however, the priest ought to give Communion and perhaps seek counsel, and to counsel the person later.

On the prohibition of Holy Communion to Public Sinners.

Those who have been excommunicated or interdicted, after the imposition or declaration of the penalty, and others obstinately persevering in manifest grave sin are not to be admitted to Holy Communion (Canon # 915).
Thus, if a person has been publicly excommunicated (rare today!) They are to be denied Holy Communion if they come forward. There are other forms of excommunication (often called Latae Sententiae (or automatic) excommunications) that are more secret and unknown to the general public. For example, if one procures abortion they are automatically excommunicated. But such an excommunication is usually not publicly known and the Minister who may know of this, third hand or simply in a counseling situation, ought not deny Communion only based on that. For confidentiality is to be preserved even if it is outside the Seal of Confession (which can never be violated). In cases such as this, where an excommunication is not publicly declared, the Minster of Communion, ought not publicly deny Communion, but speak privately to the person to ensure that the Latae Sententiae excommunication is, or has been, lifted in the Confessional setting.
But if one is clearly and publicly been excommunicated they should be publicly refused Holy Communion. (Rare today!)
Further, if a person publicly attempts to use Holy Communion for purposes beyond the Spiritual intent, they can be denied. (For example, a troublesome group known as “Act-up” has sometimes disrupted Catholic Masses, coming forward in public ways, often wearing symbolic insignia or “stoles” and demanded Holy Communion. They are rightly refused Holy Communion for they deny its significance by their action, and politicize the reception of Communion, calling it a right rather than a privilege, and a confession of the true faith. Thereby they publicly forfeit the presumption that they approach communion worthily or with proper disposition of faith).

Canon 915:

Prohibits the reception of Holy Communion to those who are excommunicated.
Permits the public denial of Holy Communion to those whose sin is grave, and manifest, and in which they are obstinately persevering in the sinful state.
Therefore note, as others have, three criteria must be met. For a person may be in grave sin, and the priest must know this outside the confessional. But unless the sin is manifest, i.e. a sin the priest knows, and one which is clearly known by most of the congregants, and unless he is sure they have not repented and received absolution prior to this Holy Communion, he ought not publicly deny the Sacrament. He may wish to confer with the person discretely and confidentially later to give further counsel, but he ought not otherwise deny the Sacrament unless he is sure their sin is grave, manifest and unrepented.

As I hope you can see, the primary burden of discernment in these matters falls in the recipient of Holy Communion. As Scripture says, Let a man examine himself…..

Those looking for showdowns at the altar rail or communion station ought to realize that Church law and policies, as well as prudential judgments, frown on such things. Priests and other ministers of Holy Communion need to remember they are not omniscient, and may authentically be mistaken in their assessment of those who approach the Sacrament.

Hence, doubts are to be resolved in favor of the communicant. Where there are concerns on the part of the minister of Holy Communion (i.e. a priest or deacon), he ought to approach the communicant privately and discretely and either give counsel, or clarify the facts. If an extraordinary minister of Holy Communion has doubts they should consult with the priest or pastor. Confrontations and showdowns at the moment of Communion should be avoided, and should be very rare, if the norms are proclaimed and followed.

There are some who may wish to applaud if Communion is denied to certain people in a public way. But confrontations “at the rail” usually flow from a failure of catechesis, and/or a failure to follow policy in more remote and discrete settings such as the confessional, the pulpit and the catechetical setting . Denials and showdowns are to be lamented not celebrated. And thought they do rarely happen, the goal is to avoid them altogether.

These norms along with a wider appreciation of their purpose may help in avoiding errors either by the clergy or by the faithful. Ultimately the norms for the worthy reception of Holy Communion and all the Sacraments , flow from a reverence that God is Holy, that He and his Sacraments are neither to be mocked, nor to be necessarily withheld from the faithful who desperately need them.

Perhaps it is well to end with a passage from St. Paul about Holy Communion:

OK, comments are open. But let me be clear, we are not going to rehash the whole affair of a certain priest here in the Archdiocese who was in the news two months back. Let me clear that comments are not open to bishop-bashing and to pontificating about an event wherein not all the facts are even public. If you choose to mention the case too specifically I reserve my right to edit, or to refuse the comment altogether. This post is about catechesis, especially as we move forward toward the Feast of Corpus Christi. Let’s look ahead, not back.

May 30, 2012June 9, 2015

Not Mindless Magic, but Mindful Mystery: On the Fruitful Reception of the Sacraments

To illustrate fruitfulness let’s take a non sacramental example. Imagine two men in the Fine Arts Museum and lets us also imagine that they are looking at a Rembrandt painting: Apostle Peter Kneeling of 1631 (See photo at right). Now one man is a trained artist. He knows and understands the use of shadow and light. He can observe and see the techniques of brush strokes. He knows of Rembrandt and his life and times. He also knows the Bible and a good bit about hagiography. He knows about St. Peter, the significance of the keys, of Peter’s penitence and how he finally died. The second man knows none of this and is actually rather annoyed to be in the “boring” museum. All he thinks is, “Who is that guy and why is he sitting on the floor?….Why don’t we get out of here, go to a sports bar and hook a few brews or something more interesting?”

It is like this with the sacraments. They have a reality in themselves that is objective and real and they actually extend the graces they announce. But how fruitfully a person receives them is quite dependent on the openness and disposition of the recipient. Sacraments are not magic as though they zap us and change us independently of our disposition.

Consider some examples:

Two people come forward to receive Holy Communion. One comes forward with great piety and mindfulness to what and Who she is to receive. She has recently made a good confession and is in a state of grace. She prayerfully, mindfully and devoutly receives the sacred host and returns to her pew to pray. The second person comes forward inattentively. Instead of thinking of what she is about to do she is irritated at the priest for going long in the homily and distractedly considering what she is going to do when she leaves here. She has not been to confession in many years and may in fact be in mortal sin. She receives the Sacred Host with little thought or devotion and heads for the nearest door. Both in fact receive the Body, Blood, Soul and Divinity of Jesus. Objectively the sacrament is conferred. But one receives fruitfully and the other has little or no fruitfulness. In fact, if she is in state of mortal sin, not only did she not fruitfully receive a blessing but she may have brought a condemnation upon herself (cf 1 Cor 11: 29). So the sacrament is not magic and does not zap the second woman into holiness. A sacrament worthily received in a mindful manner to a person well disposed can have great effects, but proper and open disposition including faith-filled and worthy reception are essential. The more open and disposed one is, the more fruitful the reception.
Two people go to confession. One carefully prepares by examining his conscience and has a true contrition (sorrow for sin and a firm purpose of amendment). In examining his conscience he does not merely consider his external behaviors but looks to the internal and deeper drives of sin within him. He seeks to reflect on his motivations, priorities, resentments and the like. He goes to confession once a month. Once in the confessional he makes a good confession and listens carefully to what the priest says and accepts his penance with gratitude to God. The second man makes little preparation only coming up with a few vague sins on his way from the car. He comes yearly to confession to make his Easter duty and after a year can only figure he has said a few bad things and been a little grouchy, and looked at a few dirty pictures. In the confessional he mentions his sins only in a perfunctory way and pays little attention to the exhortation of the priest. Now both men receive absolution but one receives the sacrament for more fruitfully than the other. The first man will likely experience growth in holiness and spiritual progress if he routinely approaches the sacrament in this manner. The other will probably be back next year with the same list or with worse things.
Marriage is a sacrament received once. As such it’s graces are received at once but unfold throughout married life. Hence, two are made one on the day of marriage but the couple’s experience of this may vary and hopefully grow as time goes on. Through daily prayer, weekly communion, personal growth in holiness of the spouses, consistent work at their relationship, the graces of marriage will be experienced more fruitfully as time goes on. But it is also possible to stunt or hinder the fruitfulness of graces of marriage through neglect of prayer, sacraments, interpersonal growth and communication.

Sacraments therefore are not magic acts. They convey a reality, but internal disposition, worthy, mindful reception and faith are all essential factors for the sacraments to be received more and more fruitfully. Perfunctory and mindless reception yields little fruit. Devout, mindful and worthy reception yields increasing fruit. And those are the ones on whom seed was sown on the good soil; and they hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold (Mark 4:20).

More can be said on this topic and I invite your comments and questions to fill in the details.

In this video clip Fr. Francis Martin discusses the depth of the word “mystery” which is an essential component of all the Sacraments. In fact many of the Eastern Churches call the sacraments the “Mysteries” for in every sacrament there is dimension far deeper than what is merely seen or sensed. Enjoy this brief and profound explanation.

April 23, 2012June 9, 2015

Clarifying Certain Misunderstandings About Confirmation

Yesterday we discussed a bit about baptism and some of the pastoral practices surrounding it. Today in a kind of companion piece I’d like to address some of the distortions and confusion that often surround the Sacrament of Confirmation.

Some one once said that Confirmation is the Sacrament in search of a theology. While not true, the statement does capture that there is a lot of incorrect and sometimes silly teaching about this sacrament to young people. And since it is the season for Confirmations, it may be helpful to explore what the Catechism teaches about the sacrament.

It will also help to exclude certain common, but incorrect notions about Confirmation.

1. Confirmation is not a Sacrament of Maturity – Canon Law (891) states that Confirmation is generally to be administered at about the age of discretion, which age is understood to be seven (Canon 97.2). It may be administered earlier if there is “danger of death” or for another “grave cause.” The same Canon allows the conference of bishops to determine another age for reception of the sacrament. While one may argue that a later date for the Sacrament is pastorally advisable, (e.g. to keep young people engaged in catechetical instruction) one simply cannot argue that it is a “Sacrament of maturity” when Church law generally presupposes its celebration at the age of seven. This is made clearer by the fact that most Eastern Churches, and the Orthodox confirm infants.

2. Confirmation is not “becoming an adult in the Church.” – This is just plain silly. I was taught this as a mere seventh grader, and found it laughable even then. Seventh graders are not adults. They are children and remain so even after Confirmation.

3. Confirmation is not a sacrament where one claims or affirms the faith for himself – Baptism confers faith. To claim that Confirmation “allows me to speak for myself” is to imply that this is how faith comes about. It is to imply that baptism somehow did not actually give real faith, or at least gave inadequate faith, and now I am getting it by “speaking for myself.” No, Faith is a gift, it is not something I cause by speaking for myself, it is something I receive as an unmerited and free gift of God. It is true that the grace of faith mysteriously interacts with our freedom. But faith is received at baptism. Confirmation strengthens faith that is already there, but it does not cause it. Further it is a bit of a stretch to say that seventh or eighth graders really “speak for themselves.”

4. Confirmation does not “complete Christian initiation” and “make me a full Catholic.” – One of the problems with delaying Confirmation is that the three Sacraments of Initiation are celebrated out of proper order. The proper order of celebration is: Baptism, Confirmation, and Holy Communion. Hence it is Holy Communion that completes initiation, not Confirmation. That we celebrate it out of order creates a lot of confusion and makes initiation a little murky. The Rite of Christian Initiation for Adults observes the proper order. Some diocese in this country have returned to this for children as well. In a couple of diocese of which I am aware, the bishop comes to the parish and confirms the seven year old children and then, at the same Mass, gives them First Holy Communion. While this preserves the order of Initiation, and there are pastoral advantages in this regard, it must be clear that each Bishop is able to set the policy that makes most sense for his diocese. He will obviously weigh a number of pastoral concerns in making his decision.

So what is Confirmation?

1. Confirmation is the Christian’s Personal Pentecost – The Catechism of the Catholic Church says, The sacrament of Confirmation is the full outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost (# 1302) Before Pentecost, the Apostles were fearful, confused and secretive, gathering only behind locked doors.

But, Suddenly from up in the sky there came a noise, like a strong driving wind which was heard all through the house where they were seated. Tongues as of fire appeared which parted and came to rest on each of them. All were filled with the Holy Spirit. They began to..make bold proclamations as the Spirit prompted them. (Acts 2:1-4)

Consider the change in these men! They had been fearful and confused. Now they are courageous, boldly proclaiming Christ, with insight and an effectiveness so great, that three thousand were added that very day to their number. This is what can happen when we really yield to the power of the Holy Spirit.

It is in the Sacrament of Confirmation that we called to experience the outpouring of the Holy Spirit to strengthen us for our mission of spreading and defending our faith. The very word, Confirmation comes from the Latin word Confirma, meaning to strengthen.

2. Confirmation strengthens and quickens our faith for witness and mission – The essential grace (or gift) of the Sacrament of Confirmation is that we should be strengthened equipped for mission. And what is that mission? Again the Catechism teaches, 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 (CCC # 1304). The Catechism also teaches how the sacrament accomplishes this great strengthening within us: Confirmation…is the sacrament which gives the Holy Spirit in order to root us more deeply in the divine filiation, incorporate us more firmly into Christ, strengthen our bond with the Church, associate us more closely with her mission, and help us bear witness to the Christian faith in words accompanied by deeds (CCC # 1316).

See too how this sacrament is given to us not only for our own sakes but also for the world: …enriched with a special strength of the Holy Spirit…the [confirmed] are, as true witnesses of Christ, more strictly obliged to spread and defend the faith…( # 1285) Further, A candidate for Confirmation…[must] be prepared to assume the role of disciple and witness to Christ, both within the ecclesial community and in temporal affairs [i.e. “the world”] (CCC # 1319).

3. The Biblical roots of the Sacrament – Jesus had promised to send the Holy Spirit. For example He said,

Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you….I have yet many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. (John 16:7ff).

He also told them, But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth. (Acts 1:8) And yet again, Behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high. (Lk 24:49)

Within days, while they were gathered in prayer, the Holy Spirit descended on them like tongues of fire (See Acts 2:1-4 recounted earlier). The Apostles began to boldly proclaim the gospel from that day on.

Those who believed in the apostolic preaching were baptized. But in addition to baptism these Apostles also laid hands on the faithful that they might receive the Holy Spirit. Sometimes this was done at the time of baptism and sometimes it was done later. Consider for example these two texts.

When the Apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. The two went down to these people and prayed that they might receive the Holy Spirit. It had not as yet come down upon them any of them since they had only been baptized in the name of the Lord Jesus. The pair, upon arriving imposed hands on them and they received the Holy Spirit.” (Acts 8:15-19)

This text shows some separation between the time of baptism and the time of confirmation (the “receiving of the Spirit). The text also explains our Catholic tradition of generally reserving the sacrament for the bishop to celebrate since, in the early Church, the Apostles made it part of their mission to impose hands for the outpouring of the Spirit. Phillip the Deacon had performed the baptisms in Samaria but he waited for the apostles to confirm them in the Spirit.

This next text shows the Apostle Paul baptizing. Because he, an apostle is present, there is no delay in confirming the newly baptized in the Spirit

“When they heard this, [Paul’s preaching] they were baptized in the name of the Lord Jesus. As Paul laid his hands on them, the Holy Spirit came down upon them and they began to speak in tongues and utter prophecies.” (Acts 19:5-6)

Thus we see the Biblical roots of the Sacrament of Confirmation. Jesus promised the Spirit and did in fact send Him on the day of Pentecost. The Apostles understood that they were not to keep this experience to themselves. So, as the catechism teaches, 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….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. (CCC # 1288)

4. The Importance of our Confirmation – More than ever, we need to take the power of God given in this sacrament seriously. All too frequently many Catholics are hindered by fear and confusion from proclaiming the Gospel to the world. This need not be so. There is just too much that needs to be done in proclaiming the Kingdom. We must speak boldly for Christ and announce his salvation day after day. [F]or God did not give us a spirit of timidity but a spirit of power and love and self control. Do not be ashamed then of testifying to our Lord..! (2 Tim 1:7-8) And this gift is not just for some; every member of the faithful is called to receive a special out-pouring of the Holy Spirit.

We have a mission to spread the Gospel in union with the Church by what we say and what we do. It is tragic indeed that so many have seen fit to leave this essential task to others. There is a saying that is sadly true: “Evil triumphs when the good remain silent.” Is this not what has happened in our day? How could a nation with so many Christians living in its midst have so many confused and lost sheep?

If the Apostles could be so changed for their mission by the Holy Spirit, so can we. We are called to spread that faith handed down from the Apostles to our family, friends, co-workers and neighbors. And we must do so in season and out of season. In our Confirmation Christ unites us more firmly to himself and his Church, increases the gifts of the Holy Spirit within us and gives us special strength to live holy lives and to spread and defend the faith (cf CCC # 1303).

It is in Confirmation especially that Christ lays his hands upon us to strengthen us for this mission of evangelization. The task may seem daunting but this is exactly why Christ himself strengthens us so that we can truly say I can do all things in Christ, who strengthens me. (Phil 4:13)

This Blog Post is available as a PDF Document here: The Sacrament of Confirmation

Here’s a little video I put together for the youth on Confirmation. The Song says, “You should be a witness. Why don’t you testify? Stand up and be a witness for the Lord! Don’t be afraid to be a witness!”