PASTORAL GUIDELINES FOR CELEBRATING THE SACRAMENT CONFIRMATION

Transcription

1 PASTORAL GUIDELINES FOR CELEBRATING THE SACRAMENT OF CONFIRMATION The Archdiocese of Saint Louis /23/2009

2 Table of Contents Policy for the Reception of the Sacrament of Confirmation 3 Rationale 3 Theology 4 Guidelines for Catechesis 6 Guidelines for the Celebration of the Eucharist with the Bishop 12 Preparing the Parish Community for the Celebration 17 Music for the Celebration 18 9/23/

3 Policy for the Reception of The Sacrament of Confirmation In the Saint Louis Archdiocese the established time for receiving the Sacrament of Confirmation is: a) For children baptized in infancy or under the age of seven: seventh/eighth grade; b) For those baptized at the age of seven or older: during the Eucharist at which they are baptized, preferably the Easter Vigil, or Pentecost Sunday at the Cathedral Basilica; c) For those baptized in any Eastern Orthodox or Eastern Catholic Church: The Sacrament of Confirmation is not celebrated, since it was received (as chrismation) at the time of baptism. Rationale The sacrament of Confirmation is an integral part of the Church's initiation process. This initiation presupposes initial conversion (Baptism) and a commitment to ongoing conversion (Confirmation and Eucharist). Evident in the renewed rite of initiation (RCIA) is that the initiation process exists both for the benefit of the Church and for the new member, with corresponding responsibilities for each. Although there are differing theological opinions as to when the sacrament of Confirmation might best be celebrated, there is agreement that both the parish family and new member witness to one another their belief in the presence of Jesus and His Spirit within the community. The St. Louis Church's decision to invite its young members in seventh/eighth grade to the sacrament of Confirmation is based primarily on two pastoral considerations: the readiness of the early adolescent, and also the availability and relationship of the parish community. The early adolescent in seventh/eighth grade of the elementary schools and parish schools of religion has embarked on that stage of development in which there is a determined effort to discard the image of childhood and to demonstrate a more autonomous self. Normally, there is the attempt to become more independent of authority figures, to be more adult, and to be accepted by the adult community. While the early adolescent looks forward to this new and important stage of development, there often concomitantly exists confusion, fear, and the daily struggle to continue choosing to follow the Catholic way of life. Thus, there is both a need and a readiness for the grace of this special sacrament. 9/23/

4 Pope Paul VI describes this grace in the Apostolic Constitution on the Sacrament of Confirmation: He (Jesus) later promised his disciples that the Holy Spirit would help them also to bear fearless witness to their faith even before persecutors (Luke 12:12). The day before he suffered, he assured his Apostles that he would send the Spirit of truth from his Father (John 15:26) to stay with them 'forever' (John 14:16) and help them to be his witnesses (John 15:27). Finally, after his resurrection, Christ promised the coming descent of the Holy Spirit: 'You will receive power when the Holy Spirit comes down on you; then you are to be my witnesses'. (Acts 1:8, Luke 24:49) The adolescent preparing for Confirmation is also in need of a loving and supportive community of faith. It is the parish family that ordinarily fulfills this need and prepares the baptized for Confirmation, with the immediate responsibility resting in the parents, sponsors, and catechists. Pastors have the duty to see that the baptized come to the fullness of Christian initiation, are carefully prepared for Confirmation, and are given the opportunity to experience the communal celebration of this sacrament. While there may be other valid considerations, we believe that the junior high student possesses a need and readiness for Confirmation and that the parish family at this time is able to offer them a loving and supportive community through the elementary schools of religion. The challenge is to provide the proper catechesis and sacramental celebration for the early adolescent as well as for all members of the parish community. Theology The theology of the sacrament of Confirmation takes its emphasis from the Apostolic Constitution on the Sacrament of Confirmation (1971), the Revised Rite of the Sacrament of Confirmation (1971), and the Rite of Christian Initiation of Adults (1988). These documents fulfill the mandate of Vatican Council II, which called for a renewal of the sacraments of initiation that would clearly show the intimate connection between Baptism, Confirmation, and Eucharist. In baptism, the newly baptized receive forgiveness of sins, adoption as children of God, and the character of Christ, by which they are made members of the Church and for the first time become sharers in the priesthood of their Savior. Through the sacrament of confirmation, those who have been born anew in baptism receive the inexpressible Gift, the Holy Spirit himself, by which 'they are endowed with special strength'. Moreover, having received the character of this sacrament, they are bound more intimately to the Church and they are more strictly obliged to spread and defend the faith by word and deed as true witnesses of Christ. Finally, confirmation is so closely linked with the holy eucharist that the faithful, after being signed by holy baptism and confirmation, are incorporated fully into the body of Christ by participation in the eucharist. Apostolic Constitution on the Sacrament of Confirmation 9/23/

5 A primary consideration in the understanding of Confirmation is the recognition of the unity of the initiation process. Confirmation takes its meaning from Baptism which it affirms and seals. It celebrates the same mystery as Baptism, the dying and rising of the Lord Jesus and entrance of the new Christian into the life of the Spirit. Confirmation is the public act of calling attention to the fullness of the Spirit; it "celebrates the baptismal experience, or at least the public, conscious proclamation of the Spirit. Therein it openly tells the world that the candidate has a certain vision of life and from that vision (Spirit) he hopes to speak, act, live, witness, and die." 1 Confirmation leads a Christian to a more mature celebration of Eucharist wherein is expressed the fullness of participation in the Body of Christ. The traditional themes of strengthening, commitment, and maturity should be presented in the context of celebrating the extension of the initiation rite, completing and perfecting the seal on the baptismal gifts. A second consideration in the theology is the stress on the community of faith, its new relationship with the confirmed and the confirmed with the community. Confirmation is a "celebration of the Church's faith within a particular Christian community. That community learns to look upon the confirmed as members of the Church who are called to a ministry in the Church, are moved by the Spirit's gifts, and are invited to become aware of these gifts. The community commits itself to helping the confirmed discover these charisms and ministries... their Christian identity in the midst of human life..." 2 The newly confirmed bring an awakened faith and "a spirit-filled responsibility for others, a concern for the Church and for the world, guided by the Spirit of God." 3 1. Bausch, William J. A New Look at the Sacraments. West Mystic, Connecticut: Twenty- Third Publications, 1977, p Cunningham, Joseph L. Confirmation: Pastoral Concerns. Collegeville, Minnesota: The Liturgical Press, 1973, p Rahner, Karl, S. J. Confirmation Today. Danville, New Jersey: Dimension Books, 1974, p. 8. 9/23/

6 Guidelines for Catechesis Preparation Time Remote preparation for the sacrament of Confirmation begins in the child's early years, through the lived faith and guidance of the parents and the parish community. At school age, formal catechesis is added for the child's growing understanding of the faith. Proximate preparation begins when the young person is ready to re-affirm his/her baptismal commitment to Jesus Christ and when the Church is ready to confirm and complete the initiation of the young person into full membership in this redeemed community. The proximate preparation could extend from about five to ten weeks, depending upon the frequency of the sessions. The local parish can schedule this time even before they know the exact date for Confirmation. If the Bishop is coming to the parish to confirm in the fall, they may wish to prepare candidates the year before. If the Bishop is coming to the parish in the spring or the candidates are to be confirmed at the Cathedral in the spring, preparation could be within the current year. Readiness of Candidates Because it is illicit to compel anyone to receive a sacrament against his/her will, the catechesis for Confirmation leads to a decision by the young person on whether to be confirmed. This decision could be expressed in a letter to the pastor or bishop several weeks before the scheduled ceremony. The candidate states briefly his/her desire to be sealed in the Spirit and to live out this commitment of faith, witness, and service in the Church. In this diocese, the earliest time at which a person who was baptized in infancy or under the age of seven can be confirmed is the seventh grade. The pastor annually invites these young people, as well as any older adolescent in the parish who has not yet been confirmed, to participate in the catechesis for Confirmation. Special preparation is offered to adults seeking Confirmation prior to their celebration of the sacrament. Before proximate preparation for Confirmation begins, the catechist should see that the candidates can explain basic church teachings in keeping with their level of age and education. This, then, permits the time of proximate preparation to focus on those doctrines directly related to the sacrament and on the moral growth, prayer, personal commitment, and conversion expected of candidates for this sacrament of initiation. Since the local church also determines readiness of the candidate, parents, and sponsors, along with the catechist and pastor, can decide after the proximate preparation whether or not to recommend that the candidate be confirmed at this time. An interview with the parish priest and/or his delegate is one way to place the young person's commitment into the context of incorporation into the Eucharistic life of the believing community. This meeting can deepen the candidate's awareness of the implications of Confirmation and urge his/her continued growth in both knowledge and practice of Christian life. The interview should not give the impression of an intellectual test, but should seek to foster continued growth of the person to a mature faith. 9/23/

7 Elements of Catechesis The rite of Confirmation provides a guide for the elements to be developed in catechesis. They include: 1. Role of community 2. Role of sponsor 3. Called by name 4. Call to witness and service 5. Renewal of baptismal promises 6. Laying on of hands 7. Anointing with chrism 8. Words of Confirmation 9. Responses of Sponsors and Candidates 10. Greeting of peace 11. Celebration of the Word of God 12. Celebration within the Mass 13. Praying in the Spirit 1. Role of Community The parish community of faith has an important function in the catechesis for Confirmation. It is here that the candidates concretely experience the Church in which they seek acceptance and strengthening in their Christ-life, as well as where their gifts will be offered in service as fully initiated members. The use of homilies and prayers at the Sunday liturgies prior to the celebration, as well as bulletin announcements, music preparation, invitations to attend, can all contribute to an awareness that the local parish is celebrating a community event in which its life is enriched by the gifts of the Spirit in the newly confirmed. 2. Role of Sponsor The role of sponsor is given new emphasis, not just in a ceremonial sense, but as a model and guide for the candidate in his/her preparation and living out of the sacrament. The catechesis should involve sponsors (and parents) and could include presentations on the theology of the sacrament, historical development, form and meaning of the new rite, the Holy Spirit in Scripture and in our lives, the ways to help children prepare, as well as practical details for the celebration. The rite states the desirability of having the godparent at Baptism also act as sponsor at Confirmation, to more clearly express the relationship between the two sacraments. Other persons cited as possible sponsors are members of the community who: a) are fully initiated, b) are at least sixteen years of age, c) have the time and willingness to undertake this ministry, d) have experiences in common with the candidate, e) are actively involved in the life of the parish, f) receive adequate preparation for the role. The parent of the candidate may not act as his/her sponsor. The candidate may have one male sponsor, one female sponsor, or one of each, but not two male or two female sponsors. (Canon 873) 9/23/

8 3. Called by Name Another way to express the close connection between Baptism and Confirmation is through the choice of name. If the baptismal name is the name of a saint, this name is the most desirable to use as the Confirmation name. If the baptismal name is not that of a saint, a new name should be chosen from the listing of the Saints of the Church. However, even if the baptismal name is that of a saint, it may be desirable to choose a new Confirmation name. In either case, it is essential for the Confirmation candidates to be taught the significance of the life and witness of their baptismal and Confirmation patrons. It is not sufficient to choose the name of a relative or to choose the "patron saint of music" or "patron saint of medicine" without knowing about their lives. 4. Call to Witness and Service The giving of the Holy Spirit strengthens the newly confirmed to bear witness to Christ and to build up his body in faith and love. An integral part of preparation for this sacrament is the candidate's engaging in Christian service, perhaps under the guidance of parents or sponsors. Such service should build on the spiritual and corporal works of mercy, focusing on gospel concerns rather than merely humanitarian ones. Just as important is the ongoing commitment which should follow upon the sacrament. To offset the impression that Confirmation marks a "graduation" or end point rather than a beginning of fuller Christian life, service should be continued during the eighth grade. The purpose is that the sharing of their gifts in service to the community will continue even after their completion of the formal elementary religion program. 5. Renewal of Baptismal Promises Candidates renew their baptismal promises immediately before they are anointed in Confirmation, marking the intimate connection between these sacraments. This can be a time for the adolescent to affirm these promises as his/her own and to strive to grow in the faith. It is also a time for the community to profess their baptismal faith and to pledge themselves to ongoing witness and support of the newly confirmed who join them through this sacrament as more fully incorporated members of Christ and his Church. The faith of the newly confirmed is not yet an adult one, but it can be a conscious and active one, strengthened by the outpouring of the Spirit's gifts. One possible aid for catechesis that encourages the self-awareness and prayerful reflection needed for personal commitment is the use of a journal during the preparation time. It should be noted, however, for legal reasons that if the students are required to keep a journal they must be read by the catechist. 6. Laying on of Hands This biblical gesture of blessing is a dramatic sign of God's power given through the bishop and concelebrating priests of the church. The words of the accompanying prayer also come from long tradition and highlight the seven-fold gifts of the Holy Spirit conferred in the sacrament. Although the mystery and power of the Holy Spirit are difficult for young persons to understand, they can come to an appreciation of the Spirit through reflection on times in their own lives and in the lives of others when one or more of the Spirit's gifts were evident. Awareness of the 9/23/

9 Spirit's presence will grow through membership in the community wherein Jesus dwells and to whom He has given His Spirit's gifts for the good of all. 7. Anointing with Chrism Anointing, from Old Testament times, was used to consecrate sacred things and persons, to sanctify them with the giving of God's Spirit. Jesus is the "Anointed One" of God; this is the meaning of the titles "Messiah" or "Christ." In the Rite of Confirmation, the bishop prays that the Father "strengthen his sons and daughters with his gifts and anoint them to be more like Christ the Son of God." Confirmation, like all the sacraments, is centered in Jesus, and so should be our catechesis. The candidates are led to better understand Jesus, who was led by the Spirit and who gives us the Spirit to live His life in the Church. 8. Words of Confirmation The rite uses an ancient formula from the Byzantine Church, "N., be sealed with the Gift of the Holy Spirit." These words clearly express the Gift of the Holy Spirit himself and the outpouring on the day of Pentecost. The candidates are marked with the indelible character or seal of the Lord and belong to Him through His Spirit within them. Confirmation is their own personal Pentecost, giving full access to the gifts and fruits which the Spirit poured out on the early Church and upon the candidates in their baptism. They, too, are strengthened to publicly witness and proclaim the gospel. 9. Responses of Sponsors and Candidates These responses occur at the actual time of anointing, within the Rite of Confirmation Mass. Both sponsors and confirmation candidates should be well prepared. Sponsors: Standing in front of the bishop or priest who administers the Sacrament of Confirmation, the sponsor speaks in a normal tone of voice to present the candidate with his or her Confirmation name. This name will be on the candidate's nametag. Candidates: Candidates should respond in the following manner. While tracing a cross on the candidate's forehead with the oil of Sacred Chrism, the bishop or priest will say, "N., be sealed with the Gift of the Holy Spirit." The response is "Amen." Then the bishop or priest will continue with "Peace be with you." The response is "And also with you." 10. Greeting of Peace The Bishop welcomes the newly confirmed into the universal Church with the ancient greeting of peace. This replaces the symbolic blow on the cheek, which suggested the struggle ahead for a "soldier of Christ." Catechesis should reflect this returned emphasis on the welcoming community which shares the peace and reconciliation of the Lord. 9/23/

10 During the time of preparation, an appropriate practice is a special opportunity for the Sacrament of Reconciliation with the candidates, their parents, and sponsors. A penance service can center on Christian community, our responsibilities toward it, its role in the continued formation of young people being confirmed, and God's love for the candidates. 11. Celebration of the Word of God A variety of Scripture texts are suggested for the liturgy of Confirmation. These could be studied during the time of preparation as a means of coming to know the Holy Spirit and His action in the community. 12. Celebration within the Mass Christians initiated into the Lord by Baptism are sealed in Confirmation and admitted into full communion with the Church in the Eucharist. Although the original order of the initiation sacraments has been reversed in practice, the unity of Confirmation and Eucharist is seen in the recommendation that Confirmation should ordinarily take place within Mass. Preparation of the liturgy should emphasize its festive and solemn character and involve the community in the celebration. When Confirmation is celebrated in the parish church, a reception with the Bishop following the ceremony is also a joyful sign of the support and care which the parish extends to these newly confirmed members. 13. Praying in the Spirit The rite points out the importance of the Lord's Prayer said by the newly confirmed with the rest of the congregation. It signifies the Spirit who prays in us, the Spirit in whom the Christian can say "Abba, Father." The Christian's reliance on the Spirit to pray is a mystery which many young people find hard to understand, so this dimension of the Spirit's power needs special development in catechesis. The prayer of the candidates and of the Church community for their sake is an important part of the preparation time. A retreat day for the candidates with their sponsors can be a meaningful experience in preparation for the sacrament. 9/23/

11 Confirmation Dress Code (Modesty) At the Rite of Confirmation, candidates and sponsors must wear proper modest attire similar to clothing for other important life events. Some parishes follow the custom of having candidates for confirmation wear stoles. This is theologically inappropriate and should be discontinued. Males: It is preferred that suits, or blazer and slacks, with a dress shirt and tie are worn. Dress shirts must be tucked in. Ties, dress shirts, coats and slacks of any color are permitted. Pants must come to the waist and over the hips. Formal ethnic or cultural wear is also proper. No flip-flops, sandals, or tennis shoes are permitted. Polo shirts, tee-shirts, hoodies, and fleece tops should be avoided, and denim is not allowed. Females: It is preferred that dresses be worn; however, skirts, tops, and slacks or suits of any color may also be worn. Tops must be modest and have sleeves, covering the shoulders and midsection. Formal ethnic or cultural wear is also proper. No flip-flops, sandals, or tennis shoes are permitted. Tee-shirts, hoodies, fleece or tank tops, low-cut or midriff outfits, mini- or micro-mini skirts are not permitted. Low-rise slacks are not allowed, and denim must not be worn. Also, makeup should not be worn on the forehead since it forms a paste with the chrism oil which then smears on the next child to be confirmed. Cell phones, Blue-tooth devices, headphones, mp3 players, etc., are not allowed. Place of Celebration As of January 1984, the option to celebrate the Sacrament of Confirmation at the St. Louis Cathedral Basilica was offered by the Archbishop. Parishes may now either request Confirmation in their parish church or join other parishes at the Cathedral Basilica for this celebration of the Gift of the Spirit. If Confirmation is celebrated at the Cathedral Basilica, the record of Confirmation is at the candidate's parish. For parishes that choose the first option, the following guidelines apply: 9/23/

12 Introduction Guidelines for the Celebration of the Eucharist with the Bishop The Bishop and His People Gathered Around God's Altar When the Bishop goes to a parish church for the Sacrament of Confirmation, he celebrates the Eucharist with the Confirmation candidates and their parish family. He comes principally to gather the parish family at the altar to hear with them the Word of God and to share with them in the Holy Communion of the Body and Blood of Christ. This is a constitutive experience in the life of any parish. The Constitution on the Sacred Liturgy identifies such a celebration as a "pre-eminent manifestation of the church." The following guidelines detail the requisites for a celebration which is appropriate to the occasion and consistent with the General Instruction of the Roman Missal. Ministers 1. The Bishop is the principal celebrant of the Eucharist. He stands among his people in the person of Christ. He is the center of our unity in Christ. A. For the Eucharist, vestments that are either white or red in color are appropriate. An alb, amice, and cincture should also be at hand if needed. B. If necessary, the vestments should be cleaned and pressed beforehand. 2. It is both appropriate and acceptable that the priests of the parish concelebrate with the Bishop even if they have celebrated Mass earlier in the day. A. Ordinarily, concelebrants vest in archdiocesan chasubles, but, unless otherwise indicated, if sufficient chasubles are not available, the concelebrants can vest in alb and stole. B. If a deacon is available, he should assist the Bishop in the usual way. The proper vestment for the Deacon is the dalmatic. C. All priests and deacons, including those who do not concelebrate, ought to remain in the church throughout the celebration. 3. There should be at least one reader to proclaim the Word of God. The reader may be a man or a woman. A. If there are three readings, then it is appropriate that the first two be proclaimed by two different readers. B. The Deacon proclaims the Gospel after receiving the blessing of the Bishop. In his absence, the pastor proclaims the Gospel after requesting and receiving the blessing of the Bishop. In a celebration in which the presider is not a bishop, the pastor does not request nor receives his blessing before proclaiming the Gospel. 9/23/

13 C. Because this is a parish celebration, adult readers from the parish who regularly exercise the ministry of lector should be chosen to proclaim the Scripture readings. D. The word of God should be proclaimed from the appropriate readings in Lectionary, volume 4, though, in the future this could change, if the USCCB revises the present 4-volume set lectionary. Normally the readings are selected from the section entitled CONFIRMATION. 4. A man or woman other than the reader can serve as commentator if desired. A. This person can give brief introductions to the celebration, to the readings from God's Word, and at other appropriate times. B. Brief directions and announcements are also appropriately made by the commentator. 5. There should be extraordinary ministers of Holy Communion in sufficient number to expedite the reception of Holy Communion under both species only if there are insufficient clergy. These extraordinary ministers ought to be both men and women. 6. There should be sufficient ministers to take the following roles: A. Thurifer B. Cross Bearer C. Acolytes D. Mitre Bearer E. Pastoral Staff Bearer 7. Singing is frequently facilitated by the service of a cantor or leader of song. Full use should also be made of choirs, organ, and other musical instruments. 8. Sufficient numbers of men and women should also serve as ushers. A. They greet the people and make them welcome as they assemble. B. They provide for good order and expedite movement during the celebration. The Sanctuary 1. The presidential chair is placed so that the people can clearly see the Bishop as the presider of the celebration. A. If there is a deacon, he occupies a seat to the right of the Bishop. B. The concelebrants occupy seats within the sanctuary, if possible, or in another appropriate place. 2. The ambo or pulpit is the place for the proclamation of the Word of God. A. All the scripture readings including the responsorial psalm are proclaimed from the ambo. B. After the introduction by the Bishop, the Deacon from the ambo or from another suitable place would normally announce the Prayer of the Faithful. C. Announcements, directions, commentaries and the like ought to be made at a lectern or microphone distinct from the ambo. D. Singing can be led, as well, from this lectern distinct from the ambo. 9/23/

14 3. The altar ought to be covered with a white cloth. A. During the Liturgy of the Word there should be nothing on the altar but the cloth, the candles (if they are table-style candles), and the microphone (if one is necessary). B. The vessel with holy chrism which the Bishop brings is properly placed in the center of the altar until the time for the anointing during the celebration of Confirmation. C. There should be a cross, easily seen by the congregation, either on the altar or near it. If this cross is not on the altar, another cross lying flat on the altar, visible only to the celebrant, is appropriate. D. There should be no flowers on the altar. They are properly placed on pedestals or in stands alongside of the altar, or elsewhere in the sanctuary. 4. At a side table the following things should be ready for the Liturgy of the Eucharist. A. The chalice and pall for the celebrant's use B. A cruet of water C. Sufficient chalices for the communion of the assembly D. Purificators and sufficient corporals for all chalices and ciboria E. A pitcher, basin, towel, and tray with provisions for the Bishop to remove the holy chrism from his fingers following the anointing during the Confirmation (Lemon juice and liquid soap is recommended.) F. The dish and towel for the washing of the hands after the Preparation of the Gifts G. Texts of the Eucharistic Prayer for the concelebrants H. An ablution cup and towel for use after Holy Communion I. The Sacramentary, usually set at the Mass for Confirmation in the section designated Ritual Masses in the Sacramentary, and usually set at a Preface of the Holy Spirit in the Preface section. 5. At a table in the congregation the following can be prepared. A. Sufficient altar breads for the communion of all present. Everyone should receive hosts consecrated by the Bishop at this Mass. B. Vessels with wine (Water should not be brought forward in the procession since water is not a gift being offered up.) C. The celebrant's large altar bread can be placed with the smaller altar breads for the people. It need not be on a separate paten. D. If anything else is to be presented to the Bishop statements of resolution or the like, provision should be made for them to be placed in the sanctuary somewhere other than on the altar after the Bishop has received them. Whatever is presented should be a real gift to God, not to be recovered after the celebration. 9/23/

15 The Celebration Itself 1. The procession should be formed according to the following order: A. Thurifer B. Cross bearer and acolytes If there is already a crucifix in the sanctuary, the processional cross is put out of sight when the procession reaches the sanctuary until it is used again in the recessional. C. Reader(s) D. The candidates with their sponsors E. The deacon carrying the Book of the Gospels F. Concelebrants G. The Bishop preceded by the pastor and the deacon H. Mitre and pastoral staff bearers (only for when a Bishop celebrates the Mass) 2. The Introductory Rites will be celebrated at the presidential chair. A. All of the necessary prayers will be in the Pontifical which the Bishop brings. B. If a microphone is necessary, one should be at hand. C. It is appropriate to use the blessing of water, etc., for the penitential rite in this liturgy, especially during the Easter Season. 3. During the Liturgy of the Word, there should be some moments of silence for reflection following each reading. A. If a deacon reads the Gospel, he first asks the Bishop's blessing. B. If the Gospel is read by the pastor, he likewise asks for the blessing. 4. After the Gospel, the pastor presents the candidates for Confirmation to the Bishop. He does not introduce them by name unless the class is small. The Bishop then gives a brief homily. A. Following the renewal of baptismal promises and the imposition of hands the Bishop begins the anointing with holy chrism. Concelebrants should extend their hands during this time of prayer. B. The Deacon stands on the Bishop's right holding the vessel with holy chrism. If there is no deacon, another priest does this. C. The pastor or another priest can stand at the left of the Bishop. D. The candidates should come forward, two by two. The sponsor speaks in a normal tone of voice to present the candidate with his or her Confirmation name. This name will be on the candidate's nametag. E. At the Cathedral Basilica, the candidate does the same as above but also hands the information card to the person(s) assisting the Bishop. F. When the anointing has been completed, the Bishop will wash his hands to remove the holy chrism. 5. Following the Prayer of the Faithful and the Presentation of the Gifts, the altar should be prepared by the Deacon, or a priest, and the acolytes. A. The corporals, chalices and purificators, ciboria and pall, and the Sacramentary should be brought to the altar at this time. B. Water is to be added to the vessel of wine. C. The Bishop then begins the preparatory prayers once the altar is in readiness. 9/23/

16 6. During the Eucharistic Prayer: A. The concelebrants pray the designated common parts in a tone of voice lower than that of the Bishop. B. The Bishop's voice should be clearly heard over all the others. C. Designated concelebrants pray their particular parts out loud. 7. The Sign of Peace is not accompanied by music. Sung or instrumental music unduly exaggerates this moment. The sign of peace should be given only to those who are close by. 8. During the Breaking of the Bread: A. If extraordinary ministers of Holy Communion are to be used for pastoral need, they should not approach the altar before the Bishop, priest(s), and Deacon have received Communion. After the Bishop has concluded his own Communion, he distributes Communion to the extraordinary ministers, assisted by the Deacon, and then hands the sacred vessels to them for distribution of Holy Communion to the people. B. The Deacon or another priest distributes the hosts to the concelebrants at the appropriate time. 9. During the distribution of Holy Communion: A. The ablution cup and towel can be placed at the altar for use following the distribution or be ready for the Bishop at his chair if this is preferred. B. The acolytes should clear the altar of other vessels, linens, and the Sacramentary. C. The ablution cup should be removed once the Bishop has used it. 10. Following the Final Blessing, the recessional forms in the same order employed in the entrance procession with the exception of the reader(s) who do not process out. A. The candidates, however, can remain in their places until the Bishop has left. B. After the recession, the Bishop will greet the people in the designated place for the reception. Note: If for some reason Confirmation cannot be celebrated during the celebration of the Eucharist: A. The Bishop should be informed. B. Everything is done as above, through The Celebration Itself, #4 with necessary adjustments where required. C. If the celebration concludes with Benediction, the directives for Forms of Worship of the Eucharist Benediction should be observed. 9/23/

17 Preparing the Parish Community For the Celebration of the Eucharist With the Bishop 1. The pastor, parish liturgy committee, and catechists should work together in the preparation. 2. Parish people with special talents should be used in preparing the proper setting for the celebration. They may create, among other things: A. Festive and dignified decorations for the church building. B. Good and necessary participation materials: a hymnal and program may be all that is needed. 3. Bulletin notices should alert the parish community about the coming celebration so that all parishioners will perceive it as an event for the whole parish. 4. On several Sundays prior to the celebration, homilies should be given on the role of the Bishop, the work of the Holy Spirit, and the Sacrament of Confirmation. 5. Meetings should be held with the parents of those to be confirmed. Their importance in the sacramental preparation of their children, as indicated in the accompanying catechetical guidelines, should be stressed. 6. A list of the names of those to be confirmed should be prepared and distributed to the parish with a request for prayers for the candidates. A prayer card for use at meals would also be appropriate. 7. A practice for the candidates and their sponsors, as well as the other ministers of the Eucharist, should be held some days prior to the event. 8. A name card should be provided for each candidate so that the Bishop will clearly understand the name. (The use of a so-called stole to display the name is not appropriate, since the stole symbolizes the sacrament of Holy Orders.) A record of the number confirmed should be prepared for the Bishop on the usual card and the parish sacramental books should be ready for review. 9. Provision should be made for the people to meet the Bishop after the celebration at an informal reception in the parish hall or some other suitable place. 9/23/

18 Music for the Celebration Of the Eucharist/Confirmation With the Bishop There should be full sung participation by all, as is fitting in any sacramental celebration. All necessary texts and music should be provided. If the parish has a good hymnal there may be no need to provide special booklets. Musical texts should be studied carefully and discussed before the celebration. This Eucharist should have even more singing than the normal Sunday celebration. Prelude: Entrance: Glory to God: Joyful, instrumental or choral Instrumental music or an appropriate hymn sung by all as the Bishop enters Sung Responsorial Psalm: Sung, using one of the psalms listed in the Lectionary (No. 766 entitled CONFIRMATION). Use the psalm text from the Lectionary and do not substitute a paraphrased text or hymn. Alleluia: Sung, using one of the verses listed in the Lectionary (No. 767). The alleluia may be repeated after the Gospel. Confirmation anointing: Songs expressive of the coming of the Holy Spirit should be sung after all have heard the sacrament conferred on several of the candidates. Choral and/or instrumental music may continue throughout the anointing. Preparation of the Gifts: A hymn or choral piece expressive of joy, the Holy Spirit, commitment, etc., or organ or instrumental music may be used. Holy, Holy, Holy: Memorial acclamation: Great Amen: Lord's Prayer: Lamb of God: Communion: Recessional: Sung Sung Sung Sung or recited Sung It is good to sing at this time both because of the processional character of this part of the Eucharist and as a sign of the unity among the people assembled. A hymn sung by all; a choral recessional or an instrumental piece may be played. 9/23/