Saturday, April 20, 2013

CODE OF CANON LAW: The Sacrament of Confirmation (Cann. 879 - 896)

Can. 879 The sacrament of confirmation strengthens the baptized and obliges them more firmly to be witnesses of Christ by word and deed and to spread and defend the faith. It imprints a character, enriches by the gift of the Holy Spirit the baptized continuing on the path of Christian initiation, and binds them more perfectly to the Church.


Can. 880 §1. The sacrament of confirmation is conferred by the anointing of chrism on the forehead, which is done by the imposition of the hand and through the words prescribed in the approved liturgical books.

§2. The chrism to be used in the sacrament of confirmation must be consecrated by a bishop even if a presbyter administers the sacrament.

Can. 881 It is desirable to celebrate the sacrament of confirmation in a church and during Mass; for a just and reasonable cause, however, it can be celebrated outside Mass and in any worthy place.


Can.  882 The ordinary minister of confirmation is a bishop; a presbyter provided with this faculty in virtue of universal law or the special grant of the competent authority also confers this sacrament validly.

Can. 883 The following possess the faculty of administering confirmation by the law itself:

1/ within the boundaries of their jurisdiction, those who are equivalent in law to a diocesan bishop;

2/ as regards the person in question, the presbyter who by virtue of office or mandate of the diocesan bishop baptizes one who is no longer an infant or admits one already baptized into the full communion of the Catholic Church;

3/ as regards those who are in danger of death, the pastor or indeed any presbyter.

Can. 884 §1. The diocesan bishop is to administer confirmation personally or is to take care that another bishop administers it. If necessity requires it, he can grant the faculty to one or more specific presbyters, who are to administer this sacrament.

§2. For a grave cause the bishop and even the presbyter endowed with the faculty of confirming in virtue of the law or the special grant of the competent authority can in single cases also associate presbyters with themselves to administer the sacrament.

Can.  885 §1. The diocesan bishop is obliged to take care that the sacrament of confirmation is conferred on subjects who properly and reasonably seek it.

§2. A presbyter who possesses this faculty must use it for the sake of those in whose favor the faculty was granted.

Can. 886 §1. A bishop in his diocese legitimately administers the sacrament of confirmation even to faithful who are not his subjects, unless their own ordinary expressly prohibits it.

§2. To administer confirmation licitly in another diocese, a bishop needs at least the reasonably presumed permission of the diocesan bishop unless it concerns his own subjects.

Can. 887 A presbyter who possesses the faculty of administering confirmation also confers this sacrament licitly on externs in the territory assigned to him unless their proper ordinary prohibits it; he cannot confer it validly on anyone in another territory, without prejudice to the prescript of can. 883, n. 3.

Can. 888 Within the territory in which they are able to confer confirmation, ministers can administer it even in exempt places.


Can. 889 §1. Every baptized person not yet confirmed and only such a person is capable of receiving confirmation.

§2. To receive confirmation licitly outside the danger of death requires that a person who has the use of reason be suitably instructed, properly disposed, and able to renew the baptismal promises.

Can. 890 The faithful are obliged to receive this sacrament at the proper time. Parents and pastors of souls, especially pastors of parishes, are to take care that the faithful are properly instructed to receive the sacrament and come to it at the appropriate time.

Can. 891 The sacrament of confirmation is to be conferred on the faithful at about the age of discretion unless the conference of bishops has determined another age, or there is danger of death, or in the judgment of the minister a grave cause suggests otherwise.


Can. 892 Insofar as possible, there is to be a sponsor for the person to be confirmed; the sponsor is to take care that the confirmed person behaves as a true witness of Christ and faithfully fulfills the obligations inherent in this sacrament.

Can. 893 §1. To perform the function of sponsor, a person must fulfill the conditions mentioned in can. 874.

§2. It is desirable to choose as sponsor the one who undertook the same function in baptism.


Can. 894 To prove the conferral of confirmation the prescripts of can. 876 are to be observed.

Can.  895 The names of those confirmed with mention made of the minister, the parents and sponsors, and the place and date of the conferral of confirmation are to be recorded in the confirmation register of the diocesan curia or, where the conference of bishops or the diocesan bishop has prescribed it, in a register kept in the parish archive. The pastor must inform the pastor of the place of baptism about the conferral of confirmation so that a notation is made in the baptismal register according to the norm of can. 535, §2.

Can. 896 If the pastor of the place was not present, the minister either personally or through another is to inform him as soon as possible of the conferral of confirmation.

CATECHISM OF THE CATHOLIC CHURCH: The Sacrament of Confirmation

1285 Baptism, the Eucharist, and the sacrament of Confirmation together constitute the "sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace. For "by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed."

I. Confirmation in the Economy of Salvation

1286 In the Old Testament the prophets announced that the Spirit of the Lord would rest on the hoped-for Messiah for his saving mission. The descent of the Holy Spirit on Jesus at his baptism by John was the sign that this was he who was to come, the Messiah, the Son of God. He was conceived of the Holy Spirit; his whole life and his whole mission are carried out in total communion with the Holy Spirit whom the Father gives him "without measure."

1287 This fullness of the Spirit was not to remain uniquely the Messiah's, but was to be communicated to the whole messianic people. On several occasions Christ promised this outpouring of the Spirit, a promise which he fulfilled first on Easter Sunday and then more strikingly at Pentecost. Filled with the Holy Spirit the apostles began to proclaim "the mighty works of God," and Peter declared this outpouring of the Spirit to be the sign of the messianic age. Those who believed in the apostolic preaching and were baptized received the gift of the Holy Spirit in their turn.

1288 "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. For this reason in the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. 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."

1289 Very early, the better to signify the gift of the Holy Spirit, an anointing with perfumed oil (chrism) was added to the laying on of hands. This anointing highlights the name "Christian," which means "anointed" and derives from that of Christ himself whom God "anointed with the Holy Spirit." This rite of anointing has continued ever since, in both East and West. For this reason the Eastern Churches call this sacrament Chrismation, anointing with chrism, or myron which means "chrism." In the West, Confirmation suggests both the ratification of Baptism, thus completing Christian initiation, and the strengthening of baptismal grace - both fruits of the Holy Spirit.

Two traditions: East and West

1290 In the first centuries Confirmation generally comprised one single celebration with Baptism, forming with it a "double sacrament," according to the expression of St. Cyprian. Among other reasons, the multiplication of infant baptisms all through the year, the increase of rural parishes, and the growth of dioceses often prevented the bishop from being present at all baptismal celebrations. In the West the desire to reserve the completion of Baptism to the bishop caused the temporal separation of the two sacraments. the East has kept them united, so that Confirmation is conferred by the priest who baptizes. But he can do so only with the "myron" consecrated by a bishop.

1291 A custom of the Roman Church facilitated the development of the Western practice: a double anointing with sacred chrism after Baptism. the first anointing of the neophyte on coming out of the baptismal bath was performed by the priest; it was completed by a second anointing on the forehead of the newly baptized by the bishop. The first anointing with sacred chrism, by the priest, has remained attached to the baptismal rite; it signifies the participation of the one baptized in the prophetic, priestly, and kingly offices of Christ. If Baptism is conferred on an adult, there is only one post-baptismal anointing, that of Confirmation.

1292 The practice of the Eastern Churches gives greater emphasis to the unity of Christian initiation. That of the Latin Church more clearly expresses the communion of the new Christian with the bishop as guarantor and servant of the unity, catholicity and apostolicity of his Church, and hence the connection with the apostolic origins of Christ's Church.

II. The Signs and the Rite of Confirmation

1293 In treating the rite of Confirmation, it is fitting to consider the sign of anointing and what it signifies and imprints: a spiritual seal.

Anointing, in Biblical and other ancient symbolism, is rich in meaning: oil is a sign of abundance and joy; it cleanses (anointing before and after a bath) and limbers (the anointing of athletes and wrestlers); oil is a sign of healing, since it is soothing to bruises and wounds; and it makes radiant with beauty, health, and strength.

1294 Anointing with oil has all these meanings in the sacramental life. the pre-baptismal anointing with the oil of catechumens signifies cleansing and strengthening; the anointing of the sick expresses healing and comfort. the post-baptismal anointing with sacred chrism in Confirmation and ordination is the sign of consecration. By Confirmation Christians, that is, those who are anointed, share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which he is filled, so that their lives may give off "the aroma of Christ."

1295 By this anointing the confirmand receives the "mark," the seal of the Holy Spirit. A seal is a symbol of a person, a sign of personal authority, or ownership of an oblect. Hence soldiers were marked with their leader's seal and slaves with their master's. A seal authenticates a juridical act or document and occasionally makes it secret.

1296 Christ himself declared that he was marked with his Father's seal. Christians are also marked with a seal: "It is God who establishes us with you in Christ and has commissioned us; he has put his seal on us and given us his Spirit in our hearts as a guarantee." This seal of the Holy Spirit marks our total belonging to Christ, our enrollment in his service for ever, as well as the promise of divine protection in the great eschatological trial.

The celebration of Confirmation

1297 The consecration of the sacred chrism is an important action that precedes the celebration of Confirmation, but is in a certain way a part of it. It is the bishop who, in the course of the Chrism Mass of Holy Thursday, consecrates the sacred chrism for his whole diocese. In some Eastern Churches this consecration is even reserved to the patriarch:

The Syriac liturgy of Antioch expresses the epiclesis for the consecration of the sacred chrism (myron) in this way: "[Father . . . send your Holy Spirit] on us and on this oil which is before us and consecrate it, so that it may be for all who are anointed and marked with it holy myron, priestly myron, royal myron, anointing with gladness, clothing with light, a cloak of salvation, a spiritual gift, the sanctification of souls and bodies, imperishable happiness, the indelible seal, a buckler of faith, and a fearsome helmet against all the works of the adversary."

1298 When Confirmation is celebrated separately from Baptism, as is the case in the Roman Rite, the Liturgy of Confirmation begins with the renewal of baptismal promises and the profession of faith by the confirmands. This clearly shows that Confirmation follows Baptism. When adults are baptized, they immediately receive Confirmation and participate in the Eucharist.

1299 In the Roman Rite the bishop extends his hands over the whole group of the confirmands. Since the time of the apostles this gesture has signified the gift of the Spirit. the bishop invokes the outpouring of the Spirit in these words:

All-powerful God, Father of our Lord Jesus Christ,
by water and the Holy Spirit
you freed your sons and daughters from sin
and gave them new life.
Send your Holy Spirit upon them
to be their helper and guide.
Give them the spirit of wisdom and understanding,
the spirit of right judgment and courage,
the spirit of knowledge and reverence.
Fill them with the spirit of wonder and awe in your presence.
We ask this through Christ our Lord.

1300 The essential rite of the sacrament follows. In the Latin rite, "the sacrament of Confirmation is conferred through the anointing with chrism on the forehead, which is done by the laying on of the hand, and through the words: 'Accipe signaculum doni Spiritus Sancti' [Be sealed with the Gift of the Holy Spirit.]." In the Eastern Churches, after a prayer of epiclesis the more significant parts of the body are anointed with myron: forehead, eyes, nose, ears, lips, breast, back, hands, and feet. Each anointing is accompanied by the formula: "The seal of the gift that is the Holy Spirit."

1301 The sign of peace that concludes the rite of the sacrament signifies and demonstrates ecclesial communion with the bishop and with all the faithful.

III. The Effects of Confirmation

1302 It is evident from its celebration that the effect of the sacrament of Confirmation is the full outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.

1303 From this fact, Confirmation brings an increase and deepening of baptismal grace:
- it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!";
- it unites us more firmly to Christ;
- it increases the gifts of the Holy Spirit in us;
- it renders our bond with the Church more perfect;
- it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross:

Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God's presence. Guard what you have received. God the Father has marked you with his sign; Christ the Lord has confirmed you and has placed his pledge, the Spirit, in your hearts.

1304 Like Baptism which it completes, Confirmation is given only once, for it too imprints on the soul an indelible spiritual mark, the "character," which is the sign that 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.

1305 This "character" perfects the common priesthood of the faithful, received in Baptism, and "the confirmed person receives the power to profess faith in Christ publicly and as it were officially (quasi ex officio)."

IV. Who can Receive This Sacrament?

1306 Every baptized person not yet confirmed can and should receive the sacrament of Confirmation. Since Baptism, Confirmation, and Eucharist form a unity, it follows that "the faithful are obliged to receive this sacrament at the appropriate time," for without Confirmation and Eucharist, Baptism is certainly valid and efficacious, but Christian initiation remains incomplete.

1307 The Latin tradition gives "the age of discretion" as the reference point for receiving Confirmation. But in danger of death children should be confirmed even if they have not yet attained the age of discretion.

1308 Although Confirmation is sometimes called the "sacrament of Christian maturity," we must not confuse adult faith with the adult age of natural growth, nor forget that the baptismal grace is a grace of free, unmerited election and does not need "ratification" to become effective. St. Thomas reminds us of this:

Age of body does not determine age of soul. Even in childhood man can attain spiritual maturity: as the book of Wisdom says: "For old age is not honored for length of time, or measured by number of years. "Many children, through the strength of the Holy Spirit they have received, have bravely fought for Christ even to the shedding of their blood.

1309 Preparation for Confirmation should aim at leading the Christian toward a more intimate union with Christ and a more lively familiarity with the Holy Spirit - his actions, his gifts, and his biddings - in order to be more capable of assuming the apostolic responsibilities of Christian life. To this end catechesis for Confirmation should strive to awaken a sense of belonging to the Church of Jesus Christ, the universal Church as well as the parish community. the latter bears special responsibility for the preparation of confirmands.

1310 To receive Confirmation one must be in a state of grace. One should receive the sacrament of Penance in order to be cleansed for the gift of the Holy Spirit. More intense prayer should prepare one to receive the strength and graces of the Holy Spirit with docility and readiness to act.

1311 Candidates for Confirmation, as for Baptism, fittingly seek the spiritual help of a sponsor. To emphasize the unity of the two sacraments, it is appropriate that this be one of the baptismal godparents.

V. The Minister of Confirmation

1312 The original minister of Confirmation is the bishop. In the East, ordinarily the priest who baptizes also immediately confers Confirmation in one and the same celebration. But he does so with sacred chrism consecrated by the patriarch or the bishop, thus expressing the apostolic unity of the Church whose bonds are strengthened by the sacrament of Confirmation. In the Latin Church, the same discipline applies to the Baptism of adults or to the reception into full communion with the Church of a person baptized in another Christian community that does not have valid Confirmation.

1313 In the Latin Rite, the ordinary minister of Confirmation is the bishop. Although the bishop may for grave reasons concede to priests the faculty of administering Confirmation, it is appropriate from the very meaning of the sacrament that he should confer it himself, mindful that the celebration of Confirmation has been temporally separated from Baptism for this reason. Bishops are the successors of the apostles. They have received the fullness of the sacrament of Holy Orders. the administration of this sacrament by them demonstrates clearly that its effect is to unite those who receive it more closely to the Church, to her apostolic origins, and to her mission of bearing witness to Christ.

1314 If a Christian is in danger of death, any priest should give him Confirmation. Indeed the Church desires that none of her children, even the youngest, should depart this world without having been perfected by the Holy Spirit with the gift of Christ's fullness.


1315 "Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit; for it had not yet fallen on any of them, but they had only been baptized in the name of the Lord Jesus. Then they laid their hands on them and they received the Holy Spirit" ( Acts 8:14-17).

1316 Confirmation perfects Baptismal grace; it 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.

1317 Confirmation, like Baptism, imprints a spiritual mark or indelible character on the Christian's soul; for this reason one can receive this sacrament only once in one's life.

1318 In the East this sacrament is administered immediately after Baptism and is followed by participation in the Eucharist; this tradition highlights the unity of the three sacraments of Christian initiation. In the Latin Church this sacrament is administered when the age of reason has been reached, and its celebration is ordinarily reserved to the bishop, thus signifying that this sacrament strengthens the ecclesial bond.

1319 A candidate for Confirmation who has attained the age of reason must profess the faith, be in the state of grace, have the intention of receiving the sacrament, and be prepared to assume the role of disciple and witness to Christ, both within the ecclesial community and in temporal affairs.

1320 The essential rite of Confirmation is anointing the forehead of the baptized with sacred chrism (in the East other sense-organs as well), together with the laying on of the minister's hand and the words: "Accipe signaculum doni Spiritus Sancti" (Be sealed with the Gift of the Holy Spirit.) in the Roman Rite, or "The seal of the gift that is the Holy Spirit" in the Byzantine rite.

1321 When Confirmation is celebrated separately from Baptism, its connection with Baptism is expressed, among other ways, by the renewal of baptismal promises. the celebration of Confirmation during the Eucharist helps underline the unity of the sacraments of Christian initiation.



Those who have been baptized continue on the path of Christian initiation through the sacrament of confirmation. In this sacrament they receive the Holy Spirit whom the Lord sent upon the apostles on Pentecost. (RITE OF CONFIRMATION #1)

1. Pastors are to encourage those in their parish who have not received the sacrament of confirmation to receive it.

2. The ordinary age for confirmation in the Archdiocese of Santa Fe is during High School years (1). The confirmation name must be the name of a saint. The candidate may choose his/her baptismal name.

3. According to Canon 852 §1, children with the use of reason who are seeking baptism or full communion have the same rights as adults. Therefore, if children are unbaptized, they are to be fully initiated at the Easter Vigil; that is, they are to celebrate baptism, confirmation and Eucharist. This is required, except for grave reason, by Canon 866 and the RITE OF CHRISTIAN INITIATION OF ADULTS, National Statutes of the Catechumenate #18 and #35. If children (baptized, non-Catholic) are received into the faith, whether at the Easter Vigil or a Sunday Eucharist, they are to celebrate both confirmation and Eucharist. No special permission is needed.

However, Archbishop Sheehan wishes to allow pastoral discretion in this regard. If a pastor sees a genuine need to delay confirmation of children with the use of reason until a later time, he may do so. No special permission is needed. There should be no delay in the reception of Holy Communion.

4. Request for the sacrament of confirmation to be celebrated in a parish is made through the Archbishop’s Office.
4.1 Confirmation is ordinarily to be celebrated during the Easter Season (Easter to Pentecost).
4.2 If the confirmation is to take place during the Easter Season, the request must be presented in writing by September 1st of the previous year.

5. Pastors and parents are to ascertain that the person to be confirmed has chosen freely to receive this sacrament. In the latter stages of preparation each candidate should indicate by letter to the Archbishop, his or her desire to receive the sacrament on the occasion offered.Instructions on preparing and sending the letters will be provided to the parish by the Archbishop’s office.

6. Pastors are to make sure that proof of baptism is established for all candidates to be confirmed.

7. Pastors shall urge those to be confirmed to approach the sacrament of penance prior to the celebration of confirmation, unless the candidate is a catechumen (2).

8. Each candidate to be confirmed shall have an individual sponsor. To be admitted as a sponsor the following prescriptions must be met (CIC 893; 874, §1):
8.1 be designated by the one to be confirmed, by the parents or the one who takes their place or, in their absence, by the pastor or minister and have the qualifications and intention of performing this role;
8.2 be at least 16 years of age, unless the pastor or minister judges that an exception is to be made for a just cause;
8.3 be a Catholic who has been confirmed and has already received the sacrament of the Most Holy Eucharist and leads a life in harmony with the faith and the role to be undertaken (3)
8.4 not be bound by any canonical penalty legitimately imposed or declared (4)
8.5 not be the father or the mother of the one to be confirmed.

9. Each candidate shall have only one confirmation sponsor, unless the candidate chooses his/her Baptismal sponsors. It is desirable that the one(s) who undertook the role of sponsor at baptism be sponsor for confirmation. (CIC 893, §2)

10. A preparation program for candidates for confirmation should ordinarily be offered in parishes each year. If a preparation program is not offered every year, it should be offered at least every second year.

11. A pastor may not present a member of another parish for confirmation without the permission of the proper pastor.

12. Confirmation preparation is one of many opportunities for ongoing faith formation in the life of young people. It is the obligation of parents to see that their children continue to participate in the catechesis and other faith formation offered by the parish throughout their high school years, even after the celebration of confirmation. Confirmation preparation will include the following:
12.1 Prior to entrance into the final preparation period for confirmation, young people should have recently completed at least one year of catechesis or religious formation at the parish or be enrolled in a Catholic high school where they participate in daily theology classes.
12.2 A final period of four to six months of confirmation preparation is held at the local parish for all candidates, including those attending Catholic high schools. This period of preparation is required and is to include orientation, catechesis on the sacrament of confirmation, spiritual and community outreach activities, retreats, and the practical and liturgical arrangements for the celebration.
12.3 The four to six month period of proximate preparation for confirmation will include sessions for parents and sponsors to aid them in their mentoring roles.
12.4 Catechesis for Catholic youth across the four years of high school before and after confirmation is to be based on the doctrinal content described in the 2008 USCCB curriculum framework. The topics include: 1) The Revelation of Jesus Christ in Scripture; 2) Who is Jesus Christ?; 3)The Mission of Jesus Christ (The Paschal Mystery); 4) Jesus Christ’s Mission Continues in the Church; 5) Sacraments as Privileged Encounters with Jesus Christ; and 6) Life in Jesus Christ. For a complete outline of the content see Adaptation of the Doctrinal Elements of a Curriculum Framework for the Development of Catechetical Materials for Young People of High School Age for Use in Parish and Youth Ministry Programs.

13. Whenever possible a parish community is to have a program coordinator who assists the pastor and others on the parish staff in designing and coordinating the program. Proper selection of catechists and other adult leaders is of importance.

14. Those entering into full communion with the Catholic Church, who have been validly confirmed in their church are not to be confirmed again (5)

15. No fee or offering in connection with the administration of confirmation may be required from those who are to be confirmed or from their parents or sponsors.

16. The following norms apply to the faculty of the pastor, parochial vicar or the presbyter who legitimately takes their place, to confirm (6)
16.1 The minister described above who baptizes one who is no longer an infant, has by universal law the faculty to confirm. (cf. CIC 852, 866, 883, §2)
16.2 The minister described above who receives into full communion one who is no longeran infant and was baptized in a non-Catholic community, employs by universal law the faculty to confirm. (CIC 883, §2)
17 Archbishop Michael J. Sheehan has given delegation for uncatechized Catholics, after proper formation, to complete their initiation at the Easter Vigil. The presider needs no special delegation to confirm and share first Eucharist with them at the Easter Vigil.
17.1 However, in this Archdiocese, uncatechized Catholics may not complete their initiation through confirmation and Eucharist together outside of the Easter Vigil. Outside the Easter Vigil, uncatechized Catholics may share in first Eucharist at any Sunday Eucharistic liturgy with the assembly, but must wait to be confirmed until the Archbishop or his delegate comes to celebrate the sacrament of confirmation at the parish. So the permission to complete the initiation (confirmation and Eucharist) of uncatechized Catholics is only given when celebrated at the Easter Vigil.
17.2 In extreme cases, special delegation may be sought from the Archbishop.

18. Any presbyter may confirm in case of danger of death. (CIC 883, §3)

19. Deacons may not confirm under any circumstances.

20. In preparing the liturgical celebration, the directives of the liturgical books are to be followed.

21. As soon as possible, the pastor is to see that the proper information is entered into the parish register of confirmation according to the Sacramental Records Policy (2008) of the Archdiocese of Santa Fe. The following information must be entered:
21.1 Name of the confirmed.
21.2 Name of parents
21.3 Date and place of baptism
21.4 Name of sponsors
21.5 Name of the minister
21.6 Date and place of conferral of confirmation.

22. Sacramental records for those who are confirmed at an Archdiocesan Adult Confirmation Liturgy should be entered in the Confirmation register of the parish where they were prepared for the Sacrament of Confirmation, not the parish where Confirmation took place.

23. The pastor is also to see that the proper information is sent to the parish of baptism so that the proper entry may be made in the baptismal register in accord with the norms of canon 535, §2. (cf. CIC 895 )


(1) The Archbishop of Santa Fe reserves the right to confirm infants (those under the age of 7) in accord with the centenary and immemorial customs established in New Mexico. (c. 26) Requests are to be made directly to the Archbishop.

(2) A catechumen is an unbaptized person. If the person was baptized in another Christian communion he/she is not a catechumen.

(3) Care must be taken in the interpretation of “leads a life in harmony with the faith and the role to be undertaken.” It should not be interpreted too strictly. Under no circumstances are the ministers to use the celebration of the sacrament of confirmation as a means to force godparents to enter into a sacramental marriage. However, in those cases where their marital status can be rectified, they should be encouraged to do so. Married sponsors should be in a valid marriage. Rare exceptions may be made by the pastor. Use of the form “Affidavit of Eligibility for the Ministry of Baptism or Confirmation Sponsor” assists pastors with their responsibility in this regard.

(4) These are legitimately imposed penalties by a Tribunal of the Church. No one may impose his own penalties. Penalties in the Church must be imposed or declared by a judicial process (e.g. excommunications, suspensions, interdicts).

(5) At this time we recognize as valid the confirmation administered by presbyters or bishops of the Orthodox Churches. Anglican, Episcopalian, Lutheran, or other non-Orthodox confirmations are not recognized as valid. When in doubt call the Archdiocese of Sanata Fe Tribunal Office at 505-831-8177.

(6) Other presbyters need explicit delegation from the Archbishop for the validity of the sacrament. Please note that the same priest who baptizes, or welcomes someone into full communion with the Church, is the one that enjoys the faculty to confirm. The two actions must be celebrated by the same priest; otherwise the confirmation is invalid.

Saturday, April 13, 2013

April 28: Saint Peter Chanel (video)

April 28: Saint Louis de Monfort

April 30: Saint Pius V (video)

April 29: Saint Catherine of Siena (video)

April 24: Saint Fidelis (video)

April 23: Saint Adalbert (video)

April 23: Saint George (video)

April 21: St. Anselm (video)

5th EASTER SUNDAY, year C (readings)

Acts of the Apostles 14:21-28
Psalm 145 “I will praise your name for ever, my king and my God”
Revelations 21:1-5
John 13,31-33.34-35

Acts 14:21-27

After Paul and Barnabas had proclaimed the good news to that city and made a considerable number of disciples, they returned to Lystra and to Iconium and to Antioch. They strengthened the spirits of the disciples and exhorted them to persevere in the faith, saying, “It is necessary for us to undergo many hardships to enter the kingdom of God.” They appointed elders for them in each church and, with prayer and fasting, commended them to the Lord in whom they had put their faith. Then they traveled through Pisidia and reached Pamphylia. After proclaiming the word at Perga they went down to Attalia. From there they sailed to Antioch, where they had been commended to the grace of God for the work they had now accomplished. And when they arrived, they called the church together and reported what God had done with them and how he had opened the door of faith to the Gentiles.

Responsorial Psalm 145:8-9, 10-11, 12-13
R. I will praise your name for ever, my king and my God.

The Lord is gracious and merciful,
slow to anger and of great kindness.
The Lord is good to all
and compassionate toward all his works.
R. I will praise your name for ever, my king and my God.

Let all your works give you thanks, O Lord,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.
R. I will praise your name for ever, my king and my God.

Let them make known your might to the children of Adam,
and the glorious splendor of your kingdom.
Your kingdom is a kingdom for all ages,
and your dominion endures through all generations.
R. I will praise your name for ever, my king and my God.

Revelations 21:1-5a

Then I, John, saw a new heaven and a new earth. The former heaven and the former earth had passed away, and the sea was no more. I also saw the holy city, a new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. I heard a loud voice from the throne saying, “Behold, God’s dwelling is with the human race. He will dwell with them and they will be his people and God himself will always be with them as their God. He will wipe every tear from their eyes, and there shall be no more death or mourning, wailing or pain, for the old order has passed away.” The One who sat on the throne said, “Behold, I make all things new.”

John 13:31-33a,34-35

When Judas had left them, Jesus said, “Now is the Son of Man glorified, and God is glorified in him. If God is glorified in him, God will also glorify him in himself, and God will glorify him at once. My children, I will be with you only a little while longer. I give you a new commandment: love one another. As I have loved you, so you also should love one another. This is how all will know that you are my disciples, if you have love for one another.”


Acts 13:14,43-52
Psalm 100: “We are his people, the sheep of his flock.”
Revelations 7:9,14b-17
John 10:27-30

Acts 13:14, 43-52

Paul and Barnabas continued on from Perga and reached Antioch in Pisidia. On the Sabbath they entered the synagogue and took their seats. Many Jews and worshipers who were converts to Judaism followed Paul and Barnabas, who spoke to them and urged them to remain faithful to the grace of God. On the following Sabbath almost the whole city gathered to hear the word of the Lord. When the Jews saw the crowds, they were filled with jealousy and with violent abuse contradicted what Paul said. Both Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first, but since you reject it and condemn yourselves as unworthy of eternal life, we now turn to the Gentiles. For so the Lord has commanded us, I have made you a light to the Gentiles, that you may be an instrument of salvation to the ends of the earth.” The Gentiles were delighted when they heard this and glorified the word of the Lord. All who were destined for eternal life came to believe, and the word of the Lord continued to spread through the whole region. The Jews, however, incited the women of prominence who were worshipers and the leading men of the city, stirred up a persecution against Paul and Barnabas, and expelled them from their territory. So they shook the dust from their feet in protest against them, and went to Iconium. The disciples were filled with joy and the Holy Spirit.

Responsorial Psalm 100:1-2, 3, 5
R. We are his people, the sheep of his flock.

Sing joyfully to the Lord, all you lands;
serve the Lord with gladness;
come before him with joyful song.
R. We are his people, the sheep of his flock.

Know that the Lord is God;
he made us, his we are;
his people, the flock he tends.
R. We are his people, the sheep of his flock.

The Lord is good:
his kindness endures forever,
and his faithfulness, to all generations.
R. We are his people, the sheep of his flock.

Revelations 7:9,14b-17

I, John, had a vision of a great multitude, which no one could count, from every nation, race, people, and tongue. They stood before the throne and before the Lamb, wearing white robes and holding palm branches in their hands. Then one of the elders said to me, “These are the ones who have survived the time of great distress; they have washed their robes and made them white in the blood of the Lamb. “For this reason they stand before God’s throne and worship him day and night in his temple. The one who sits on the throne will shelter them. They will not hunger or thirst anymore, nor will the sun or any heat strike them. For the Lamb who is in the center of the throne will shepherd them and lead them to springs of life-giving water, and God will wipe away every tear from their eyes.”

John 10:27-30

Jesus said: “My sheep hear my voice; I know them, and they follow me. I give them eternal life, and they shall never perish. No one can take them out of my hand. My Father, who has given them to me, is greater than all, and no one can take them out of the Father’s hand. The Father and I are one.”

MARRIAGE ANNULMENTS, An Overview. Metropolitan Tribunal Archdiocese of Santa Fe.

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