Confirmation Sacrament Quotes

...do we realize that this cheap grace has turned back upon us like a boomerang? The price we are having to pay today in the shape of the collapse of the organized Church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard. Where were those truths which impelled the early Church to institute the catechumenate, which enabled a strict watch to be kept over the frontier between the Church and the world, and afforded adequate protection for costly grace? What had happened to all those warnings of Luther's against preaching the gospel in such a manner as to make men rest secure in their ungodly living? Was there ever a more terrible or disastrous instance of the Christianizing of the world than this? What are those three thousand Saxons put to death by Charlemagne compared with the millions of spiritual corpses in our country today? With us it has been abundantly proved that the sins of the fathers are visited upon the children unto the third and fourth generations. Cheap grace has turned out to be utterly merciless to our Evangelical church.

AS IT HAPPENED, CATHY’S CONFIRMATION DAY was a great success. By the time the hairdresser was finished with her, Cathy was more than pleased with the outcome. On the day she wore a pink two-piece suit decorated with tiny flowers around the edge of the lapel, a white high-collared blouse and white shoes. Archbishop McQuaid gave her the Sacrament of Confirmation, and to her relief Cathy was not even asked a question. The one-and-a-half-hour ceremony was followed by lunch in Bewley’s Café which, as always, was sumptuous. Then began the obligatory visiting of friends and relations. Transport for the day was provided by Ned Brady, a local baker. Ned had an Austin Cambridge and supplied the car, himself as driver and the petrol for five pounds. By

The very purpose of the sacrament is to give us a tangible experience of the spiritual mystery of our union with Christ. "When we come to this holy table," Calvin told his congregation in Geneva, "we must know that our Lord Jesus Christ presents Himself to confirm us in the unity which we have already received by the faith of the Gospel, that we may be grafted into His body in such a manner that He will dwell in us and we in Him."27

Let them talk more munitions and airplanes and battleships and tanks and gases why of course we’ve got to have them we can’t get along without them how in the world could we protect the peace if we didn’t have them? Let them form blocs and alliances and mutual assistance pacts and guarantees of neutrality. Let them draft notes and ultimatums and protests and accusations. But before they vote on them before they give the order for all the little guys to start killing each other let the main guy rap his gavel on my case and point down at me and say here gentlemen is the only issue before this house and that is are you for this thing here or are you against it. And if they are against it why goddam them let them stand up like men and vote. And if they are for it let them be hanged and drawn and quartered and paraded through the streets in small chopped up little bits and thrown out into the fields where no clean animal will touch them and let their chunks rot there and may no green thing ever grow where they rot. Take me into your churches your great towering cathedrals that have to be rebuilt every fifty years because they are destroyed by war. Carry me in my glass box down the aisles where kings and priests and brides and children at their confirmation have gone so many times before to kiss a splinter of wood from a true cross on which was nailed the body of a man who was lucky enough to die. Set me high on your altars and call on god to look down upon his murderous little children his dearly beloved little children. Wave over me the incense I can’t smell. Swill down the sacramental wine I can’t taste. Drone out the prayers I can’t hear. Go through the old holy gestures for which I have no legs and no arms. Chorus out the hallelujas I can’t sing. Bring them out loud and strong for me your hallelujas all of them for me because I know the truth and you don’t you fools. You fools you fools you fools…

William Palmer, a distinguished member of the Anglican Church and of the University of Oxford, wished to join the Orthodox Church. He went to Russia and Turkey to study the contemporary situation in the Christian East and to find out on what conditions he would be admitted to the communion of the Eastern Orthodox. At St. Petersburg and at Moscow he was told that he had only to abjure the errors of Protestantism before a priest, who would thereupon administer to him the sacrament of Holy Chrism or Confirmation. But at Constantinople he found that he must be baptized afresh. As he knew himself to be a Christian and saw no reason to suspect the validity of his baptism (which incidentally was admitted without question by the Orthodox Russian Church), he considered that a second baptism would be a sacrilege. On the other hand, he could not bring himself to accept Orthodoxy according to the local rules of the Russian Church, since he would then become Orthodox only in Russia while remaining a heathen in the eyes of the Greeks; and he had no wish to join a national Church but to join the universal Orthodox Church. No one could solve his dilemma, and so he became a Roman Catholic.

What are these substances? Medicines or drugs or sacramental foods? It is easier to say what they are not. They are not narcotics, nor intoxicants, nor energizers, nor anaesthetics, nor tranquilizers. They are, rather, biochemical keys which unlock experiences shatteringly new to most Westerners. For the last two years, staff members of the Center for Research in Personality at Harvard University have engaged in systematic experiments with these substances. Our first inquiry into the biochemical expansion of consciousness has been a study of the reactions of Americans in a supportive, comfortable naturalistic setting. We have had the opportunity of participating in over one thousand individual administrations. From our observations, from interviews and reports, from analysis of questionnaire data, and from pre- and postexperimental differences in personality test results, certain conclusions have emerged. (1) These substances do alter consciousness. There is no dispute on this score. (2) It is meaningless to talk more specifically about the “effect of the drug.” Set and setting, expectation, and atmosphere account for all specificity of reaction. There is no “drug reaction” but always setting-plus-drug. (3) In talking about potentialities it is useful to consider not just the setting-plus-drug but rather the potentialities of the human cortex to create images and experiences far beyond the narrow limitations of words and concepts. Those of us on this research project spend a good share of our working hours listening to people talk about the effect and use of consciousness-altering drugs. If we substitute the words human cortex for drug we can then agree with any statement made about the potentialities—for good or evil, for helping or hurting, for loving or fearing. Potentialities of the cortex, not of the drug. The drug is just an instrument. In analyzing and interpreting the results of our studies we looked first to the conventional models of modern psychology—psychoanalytic, behavioristic—and found these concepts quite inadequate to map the richness and breadth of expanded consciousness. To understand our findings we have finally been forced back on a language and point of view quite alien to us who are trained in the traditions of mechanistic objective psychology. We have had to return again and again to the nondualistic conceptions of Eastern philosophy, a theory of mind made more explicit and familiar in our Western world by Bergson, Aldous Huxley, and Alan Watts. In the first part of this book Mr. Watts presents with beautiful clarity this theory of consciousness, which we have seen confirmed in the accounts of our research subjects—philosophers, unlettered convicts, housewives, intellectuals, alcoholics. The leap across entangling thickets of the verbal, to identify with the totality of the experienced, is a phenomenon reported over and over by these persons.

Yes, and this amazement should fill us when we approach every Sacrament. For Jesus himself is attentively hearing our sins, encouraging us, and pouring out his merciful forgiveness in the Sacrament of Penance. Jesus himself is washing us in the water flowing from his pierced side in Baptism. Jesus himself is joining husband and wife together as one flesh in the Sacrament of Marriage. Jesus himself is stretching out his loving hand to touch the infirm with his strength, healing, and consolation in the Anointing of the Sick. Jesus himself is breathing out the Holy Spirit in the Sacrament of Confirmation. Jesus himself is receiving the humanity of broken men and using them as his instruments of salvation in the Sacrament of Holy Orders. Wonder of wonders! Jesus remains truly with us, not just in our minds through his Word, not just in our souls through faith and grace, but also bodily present with us in his Sacraments, where he continues to bless, forgive, cleanse, unite, heal, strengthen, and make all things new.

At that time the Roman Catholic Church routinely refused the sacraments of Holy Communion and Confirmation to intellectually disabled children, especially those with Down syndrome.

Moreover, Synod in agreement with our Confession maintains that “the sacraments are not empty or meaningless signs, so as to deceive us, but visible signs and seals of an inward and invisible thing, by means of which God works in us by the power of the Holy Spirit” (Article XXXIII), and that more particularly baptism is called “the washing of regeneration” and “the washing away of sins” because God would “assure us by this divine pledge and sign that we are spiritually cleansed from our sins as really as we are outwardly washed with water”; wherefore our Church in the prayer after baptism “thanks and praises God that He has forgiven us and our children all our sins, through the blood of His beloved Son —Page 172— Jesus Christ, and received us through His Holy Spirit as members of His only begotten Son, and so adopted us to be His children, and sealed and confirmed the same unto us by holy baptism”; so that our Confessional Standards clearly teach that the sacrament of baptism signifies and seals the washing away of our sins by the blood and the Spirit of Jesus Christ, that is, the justification and the renewal by the Holy Spirit as benefits which God has bestowed upon our seed. Synod is of the opinion that the representation that every elect child is on that account already in fact regenerated even before baptism, can be proved neither on scriptural nor on confessional grounds, seeing that God fulfils His promise sovereignly in His own time, whether before, during, or after baptism. It is hence imperative to be circumspect in one’s utterances on this matter, so as not to desire to be wise beyond that which God has revealed.

Baptism, confirmation, the receiving of the sacraments, church membership—these mean nothing unless the supreme act of God in regeneration also takes place.

We recognize far too seldom that religious and confirmation instruction and the Sunday school can in no way give what previous generations knew from home through Bible reading and what was learned from pious parents. Today the need of the hour for the Lutheran Church is to become a teaching church again.

Confirmation, the Holy Eucharist, Extreme Unction, Matrimony, and Holy Orders presuppose the state of sancti fying grace, which they merely increase (iusti-ficatio secunda). Hence the only requisite of a worthy reception of these Sacraments is the state of grace.

At that time the Roman Catholic Church routinely refused the sacraments of Holy Communion and Confirmation to intellectually disabled children, especially those with Down syndrome. Even today some local churches still refuse the sacrament to those with intellectual impairments, in spite of a directive from the church during the latter part of the twentieth century that clergy should offer the sacraments to them.

A demon shrieked, “He comes!” The battle paused. A few demons fled without waiting for confirmation. Others lost their edge in fighting, and every one of those that remained came under the control of an angel. The teens knelt. Angels fell prostrate. As Father Carston stepped into the sanctuary, demons begged for freedom, making promises they would never keep in strangled voices too hideous for a human to endure. “Please, please, let me go. I will never torment another soul. Only do not make me look upon . . . Him.” A few demons gained permission to flee but others were forced to remain, to kneel, to watch, to confess, “Jesus Christ is Lord.” With great reverence, Father Carston brought out the Blessed Sacrament for adoration.

the Rite of Election, where the Church formally recognizes a person’s desire to become Catholic. The Sacraments of Initiation: For most people, the RCIA process reaches its climax at the Easter Vigil, where non-Christian catechumens receive baptism, confirmation, and the Eucharist. Catechumens from other Christian denominations with valid baptisms receive confirmation and the Eucharist. It is a joyous occasion that celebrates how God has brought his children into full communion with Christ’s “one, holy, Catholic, and apostolic Church.

Lord's Day 25 Q. It is through faith alone that we share in Christ and all his benefits: where then does that faith come from?  A. The Holy Spirit produces it in our hearts1 by the preaching of the holy gospel,2and confirms it by the use of the holy sacraments.3 1 John 3:5; 1 Cor. 2:10-14; Eph. 2:8 2 Rom. 10:17; 1 Pet. 1:23-25 3 Matt. 28:19-20; 1 Cor. 10:16 Q. What are sacraments?  A. Sacraments are visible, holy signs and seals. They were instituted by God so that by our use of them he might make us understand more clearly the promise of the gospel, and seal that promise.1 And this is God's gospel promise: to grant us forgiveness of sins and eternal life by grace because of Christ's one sacrifice accomplished on the cross.2 1 Gen. 17:11; Deut. 30:6; Rom. 4:11 2 Matt. 26:27-28; Acts 2:38; Heb. 10:10 Q. Are both the word and the sacraments then intended to focus our faith on the sacrifice of Jesus Christ on the cross as the only ground of our salvation?  A. Yes! In the gospel the Holy Spirit teaches us and by the holy sacraments confirms that our entire salvation rests on Christ's one sacrifice for us on the cross.1 1 Rom. 6:3; 1 Cor. 11:26; Gal. 3:27 Q. How many sacraments did Christ institute in the New Testament?  A. Two: holy baptism and the holy supper.1 1 Matt. 28:19-20; 1 Cor. 11:23-26

But do we also realize that this cheap grace has turned back upon us like a boomerang? The price we are having to pay to-day in the shape of the collapse of the organized Church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard. Where were those truths which impelled the early Church to institute the catechumenate, which enabled a strict watch to be kept over the frontier between the Church and the world, and afforded adequate protection for costly grace? What had happened to all those warnings of Luther’s against preaching the gospel in such a manner as to make men rest secure in their ungodly living?

But do we also realize that this cheap grace has turned back upon us like a boomerang? The price we are having to pay to-day in the shape of the collapse of the organized Church is only the inevitable consequence of our policy of making grace available to all at too low a cost. We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition. Our humanitarian sentiment made us give that which was holy to the scornful and unbelieving. We poured forth unending streams of grace. But the call to follow Jesus in the narrow way was hardly ever heard. Where were those truths which impelled the early Church to institute the catechumenate, which enabled a strict watch to be kept over the frontier between the Church and the world, and afforded adequate protection for costly grace?

Thank You, O Holy Spirit, for the Sacrament of Confirmation, Which dubs me Your knight And gives strength to my soul at each moment, Protecting me from evil.

The effect of this fear is not only to make us avoid actions that are positively sinful, but even those that may lead us into evil or endanger our virtue. These words of Job, "I feared all my works, knowing that thou didst not spare the offender" (Job 9:28), testify how deeply this sentiment was imprinted in his soul.   If we are penetrated with this salutary fear it will be manifest in our bearing when we enter God's house, and particularly in the presence of the Blessed Sacrament. We shall beware of irreverently talking or gazing about us as it we were unconscious of the dread Majesty in whose temple we are.   The love of God, as we have already said, is the first source of this fear. Servile fear, however, which is the fear, not of a son, but of a slave, is, in a measure, profitable, for it introduces filial fear as the needle introduces the thread. But we shall strengthen and confirm this sentiment of holy fear by reflecting upon the incomprehensible majesty of God, the severity of His judgments, the rigor of His justice, the multitude of our sins, and particularly our resistance to divine inspirations.

In the sacrament of confirmation, the Holy Spirit renews the faith, first given at baptism, of the young people given to our pastoral care. In the sacrament of holy orders, the Holy Spirit renews the pastoral care of the faithful with each newly ordained priest. These signs of hope, these signs of the Holy Spirit’s action shaping God’s people, calm our occasional anxieties about ourselves and our ministry.

limited to the seven sacraments of baptism, confirmation, Eucharist, penance, the anointing of the sick, holy orders, and matrimony. But they are seven central means for the common worship of God, privileged means that bring Catholics together in a community of mutual support and enable them to experience the risen Christ as effectively present in their lives. The sacraments are vivid, perceptible signs (that can be seen, heard, tasted, touched, and smelled); they create ritual dramas that take believers into a sacred time and place. They help participants to absorb the truths and values of Christian faith or allow such truths and values to revivify. They are a school of faith, a matrix for maturing faith. The sacraments confer and strengthen the new life of grace in the particular form that each sacrament symbolizes.

Faith is created by the preached gospel and confirmed and strengthened by the sacraments.

In the sacrament of confirmation, the Holy Spirit renews the faith, first given at baptism, of the young people given to our pastoral care. In the sacrament of holy orders, the Holy Spirit renews the pastoral care of the faithful with each newly ordained priest. These signs of hope, these signs of the Holy Spirit’s action shaping God’s people, calm our occasional anxieties about ourselves and our ministry

Faith and the Luminous Mysteries of the Rosary The Baptism of the Lord – Baptism is the sacrament of faith. Baptism was instituted to destroy the sin in us so that it could never again give birth to death. May I imitate the gesture of self-emptying Jesus manifests at his baptism. May I constantly turn to the Father in my nothingness and in the confident dependence of faith. The Wedding Feast of Cana – In the miracle of the water made wine at Cana, Jesus revealed his glory, and his disciples began to believe in him. May daily problems and the experience of need move me to place my trust in our Savior’s providential care for me. May my struggles deepen my belief in Christ’s compassion. The Preaching of the Kingdom – Faith comes through hearing. The preaching of the Church brings me to belief; the Word of God nourishes my faith. May I grow in my conversion and become a credible witness. May God use me to open the hearts and minds of many to the desire for God and for true life. The Transfiguration – The Transfiguration of Jesus aims to strengthen the disciples’ faith in anticipation of the Passion. May I believe in the radiant life of holiness Jesus reveals in his Transfiguration. May I grow in my belief that what I behold in the miracle of the Lord’s Transfiguration is what he desires me to become. The Institution of the Eucharist – At the Last Supper Jesus blesses us with his supreme gift: the Holy Eucharist, sum and summary of our faith. May my way of thinking become more and more attuned to the Eucharist, and may the Eucharist in turn confirm my way of thinking, filling me with confidence. – Father Peter John Cameron, O.P.

It is Christ who baptizes, who confirms, who offers himself in the Eucharist, who forgives sins in the sacrament of penance, who heals the sick, who unites a man and a woman in marriage, who ordains bishops, priests and deacons. My faith, which comes from the apostles, gives me absolute certitude about Jesus Christ and what he has done to save us and continues to do through the ages.

In the sacrament of Confirmation, the Holy Spirit comes with new strength and power to confirm the baptism often received as an infant. One’s baptism is sealed, and the one confirmed takes his or her place as a witness to the risen Lord in the world. Sometimes this is explained as “becoming an adult Catholic.”Adults, of course, have responsibilities to others; and the confirmed Catholic has a responsibility to worship God in spirit and in truth and to witness to Christ, to evangelize and transform the world.