What is Confirmation in the Christian church?

Understanding 2 Corinthians 1:21-22, Acts 8:14-17, Acts 19:5-6, Hebrews 6:1-2

Confirmation is a practice observed across most major Christian traditions, though its meaning, method, and theological significance vary considerably. At its core, it involves a baptized person affirming their faith (or having the Holy Spirit's gift confirmed upon them) through prayer, laying on of hands, and often anointing with oil.

Biblical foundations

The New Testament does not use the word 'confirmation' for a specific rite, but several passages describe experiences associated with it:

Acts 8:14-17: After the Samaritans believed and were baptized through Philip's preaching, the apostles Peter and John came from Jerusalem and 'placed their hands on them, and they received the Holy Spirit.' The laying on of hands by apostolic authority, distinct from and subsequent to baptism, is a key text for confirmation theology.

Acts 19:5-6: Paul found disciples in Ephesus who had received only John's baptism. After they were baptized in Jesus' name, 'Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied.'

Hebrews 6:1-2: The author lists foundational teachings, including 'instruction about cleansings [baptisms], the laying on of hands, the resurrection of the dead, and eternal judgment.' The 'laying on of hands' listed alongside baptism has been interpreted as an early reference to confirmation.

2 Corinthians 1:21-22: 'Now it is God who makes both us and you stand firm in Christ. He anointed us, set his seal of ownership on us, and put his Spirit in our hearts as a deposit, guaranteeing what is to come.' The language of 'anointing,' 'sealing,' and 'Spirit as deposit' all connect to confirmation theology.

Historical development

In the earliest centuries of Christianity, baptism, anointing with oil (chrismation), and first communion were administered together as a single rite of initiation — typically to adults at Easter. The bishop would baptize, anoint with chrism (consecrated oil), and immediately give the Eucharist.

As Christianity spread and infant baptism became the norm in the West, the rite began to split apart:

• Baptism was administered by local priests shortly after birth
• Confirmation was reserved for the bishop, creating a delay
• First Communion was given at a later age

In the East, the three rites remained united. Orthodox churches still baptize, chrismate, and commune infants in a single service.

Catholic confirmation

In Catholic theology, confirmation is one of seven sacraments — specifically, one of the three 'sacraments of initiation' along with baptism and the Eucharist. The Catechism of the Catholic Church teaches that confirmation:

• Completes baptismal grace
• Gives a special outpouring of the Holy Spirit
• Imparts an indelible spiritual 'character' or mark on the soul
• Strengthens the confirmed for witness and spiritual warfare
• Is ordinarily administered by a bishop (though priests can be delegated)

The rite involves the bishop laying hands on the candidate and anointing their forehead with Sacred Chrism while saying: 'Be sealed with the Gift of the Holy Spirit.'

Candidates (called 'confirmands') typically prepare through a period of catechesis (religious instruction) and choose a confirmation name — usually the name of a saint they wish to emulate. The typical age varies: in the United States, confirmation is usually administered between ages 12 and 17, though some dioceses confirm younger children.

A sponsor (often different from the baptismal godparent) accompanies the candidate, representing the broader faith community.

Orthodox chrismation

The Orthodox equivalent of confirmation is chrismation (also called 'Holy Myrrh' or 'Holy Chrism'). It is administered immediately after baptism — including for infants — by anointing with Holy Myron (chrism oil consecrated by a patriarch or synod of bishops) on the forehead, eyes, nostrils, mouth, ears, chest, hands, and feet, with the words: 'The seal of the gift of the Holy Spirit.'

Because chrismation is given at baptism, Orthodox Christians do not have a separate 'confirmation' event later in life. The three sacraments of initiation — baptism, chrismation, and the Eucharist — are administered together even for newborns.

Orthodox theology emphasizes that the Holy Spirit is given fully at chrismation, not partially. The infant does not need to 'understand' the sacrament for it to be effective — God's grace works independently of the recipient's intellectual comprehension.

Lutheran confirmation

Luther initially questioned the sacramental status of confirmation but retained a form of it as a rite of catechetical instruction. Lutheran confirmation is not a sacrament (Lutherans recognize only two sacraments: baptism and the Lord's Supper) but a public profession of faith and pastoral rite.

Lutheran confirmands typically undergo two years of catechesis studying Luther's Small Catechism, the Bible, and the basics of Christian doctrine. At their confirmation service (usually around age 13-14), they publicly affirm their baptismal faith, answer questions about doctrine, and receive a blessing with the laying on of hands.

Lutheran confirmation serves as a rite of passage — the moment when a young person claims as their own the faith into which they were baptized as an infant.

Anglican/Episcopal confirmation

Anglican confirmation closely mirrors the Catholic model. It is administered by a bishop through laying on of hands and prayer. The Book of Common Prayer presents it as a rite in which baptized persons 'express a mature commitment to Christ and receive strength from the Holy Spirit through prayer and the laying on of hands by a bishop.'

Anglicans generally do not call confirmation a sacrament in the strict sense but regard it as a 'sacramental rite.' It is typically required before a person can receive communion in Anglican churches, though this requirement has been relaxed in many dioceses.

Reformed/Presbyterian confirmation

Reformed churches practice confirmation as a public profession of faith following a period of catechetical instruction. It is explicitly not a sacrament — Reformed theology recognizes only baptism and the Lord's Supper. Confirmation is the moment when a person baptized as an infant makes a personal, public commitment to follow Christ and becomes a 'communing member' of the church.

The emphasis is on understanding: confirmands demonstrate knowledge of Scripture, the creeds, the catechism, and the responsibilities of church membership.

Methodist confirmation

Methodist confirmation involves a period of study followed by a public profession of faith. It is seen as a deepening of the baptismal covenant, not a separate sacrament. Confirmands affirm the vows made on their behalf at baptism (if baptized as infants) and commit to live as faithful members of the church.

Baptist/evangelical approach

Most Baptist and evangelical churches do not practice confirmation. Since they practice believer's baptism (baptism upon personal profession of faith), the act of baptism itself serves the function that confirmation serves in infant-baptizing traditions — it is the public declaration of personal faith.

Some evangelical churches have developed membership classes or discipleship programs that serve a similar formational purpose, but these are not called confirmation and carry no sacramental weight.

Theological questions

1. Does the Holy Spirit come at baptism or confirmation? Catholics teach that the Spirit is given at baptism and strengthened at confirmation. Orthodox give both together. Protestants generally see the Spirit as given at conversion/baptism, with confirmation being a human response of faith rather than a divine dispensation of grace.

2. Is confirmation necessary for salvation? Catholic teaching holds that confirmation is 'not strictly necessary' for salvation but is obligatory for those who are able to receive it. No Protestant tradition considers confirmation necessary for salvation.

3. At what age should it occur? This varies enormously. Orthodox: infancy. Catholic: 7-17 (varies by diocese). Protestant: typically 12-16. The debate centers on whether personal understanding is required for the rite to be meaningful.

Why confirmation matters

Regardless of tradition, confirmation addresses a fundamental human and spiritual need: the moment when faith becomes personal. Whether through the sacramental seal of the Holy Spirit (Catholic/Orthodox), the public profession of a catechized young person (Lutheran/Reformed), or the believer's baptism that serves the same function (Baptist/evangelical), every Christian tradition recognizes that there must be a point where the faith of the community becomes the faith of the individual.

Confirmation says: this faith is not just my parents' faith or my culture's faith. It is mine. I stand here, I confess this, and I commit to live it.