(For the manner of this consecration and for other details, historical and liturgical, see Chrism.) The difference regarding the form of the sacrament, i.e. The chrism employed must be a mixture of olive oil and balsam consecrated by a bishop. De Augustinis, “De re sacramentaria”, 2d ed., Rome, 1889), I.
As Peter the Lombard declares: Pontifex per impositionem manes confirmandosungitin fronte (IV Sent., dist. The “imposition”, however, is not that with which the rite begins but the laying on of hands which takes place in the act of anointing. Finally, the most generally accepted view is that the anointing and the imposition of hands conjointly are the matter. According to a third opinion (Morinus, Tapper) either anointing or imposition of hands suffices. Thomas, Bellarmine, and Maldonatus, maintain that it is the anointing with chrism. Aureolus and Petavius, held that it consists in the imposition of hands. Matter and Form.-There has been much discussion among theologians as to what constitutes the essential matter of this sacrament. They must, however, use chrism blessed by a patriarch. In the Greek Church, confirmation is giver, by simple priests without special delegation, and their ministration is accepted by the Western Church as valid. He is obliged to use chrism blessed by a Catholic bishop and to observe what is prescribed in the Instruction issued by the Propaganda, Ma(appendix to Roman Ritual). In such cases, however, the priest cannot wear pontifical vestments. This has often been granted to missionaries.
Simple priests may be the extraordinary ministers of the sacrament provided they obtain special delegation from the pope. A bishop confirms validly even those who are not his own subjects but to confirm licitly in another diocese he must secure the permission of the bishop of that diocese. This is expressly declared by the Council of Trent (Sess. Minister.-The bishop alone is the ordinary minister of confirmation. For interesting details regarding the blow on the cheek, see “Am. The Eastern Church omits the imposition of hands and the prayer at the beginning, and accompanies the anointing with the words: “the sign or seal] of the gift of the Holy Ghost.” These several actions symbolize the nature and purpose of the sacrament: the anointing signifies the strength given for the spiritual conflict the balsam contained in the chrism, the fragrance of virtue and the good odor of Christ the sign of the cross on the forehead, the courage to confess Christ, before all men the imposition of hands and the blow on the cheek, enrolment in the service of Christ which brings true peace to the soul. A prayer is added that the Holy Spirit may dwell in the hearts of those who have been confirmed, and the rite closes with the bishop’s blessing.
At the beginning of the ceremony there is a general imposition of hands, the bishop meantime praying that the Holy Ghost may come down upon those who have already been regenerated: “send forth upon them thy sevenfold Spirit, the Holy Paraclete.” He then anoints the forehead of each with chrism, saying: “I sign thee with the sign of the cross and confirm thee with the chrism of salvation, in the name of the Father and of the Son and of the Holy Ghost.” Finally he gives each a slight blow on the cheek saying: “peace be with thee”. Rite.-In the Western Church the sacrament is usually administered by the bishop. The names at present in use are, for the Western Church, confirmation. From the external rite it is known as the “imposition of hands”, or as “anointing with chrism”. With reference to its effect it is the “Sacrament of the Holy Ghost“, the “Sacrament of the Seal” ( signaculum, sigillum). It has been variously designated: a perfecting or completing, as expressing its relation to baptism. Confirmation, a sacrament in which the Holy Ghost is given to those already baptized in order to make them strong and perfect Christians and soldiers of Jesus Christ.