The Seven Sacraments (Part 2)

by Prof. O.M Mathew Oruvattithara

5. Evolution of Chrismation 

Originally, Chrismation was administered jointly with Baptism. Of course, there was no uniformity regarding the order of precedence in administration. According to the 'Acts of Thomas', an apocryphal text of antiquity, 'anointing' was followed by Baptism with water. J.D. Zizioulas, the theologian, in his 'Being as Communion' writes that while in Syria and Palestine, Christmation preceded Baptism, in other places Baptism preceded Chrismation or Confirmation. This latter practice came to prevail everywhere, by the fourth century. Antiquarian Tertullian's account of around 200 AD, accords authoritativeness to the norm of 'joint administration'. He states, "then having come up from the font, we are thoroughly anointed with a blessed unction..... In the next place, his hand is laid on blessing, invoking and inviting the Holy Spirit." In the East, 'anointing', rather than 'laying on of hands', was the essential feature. Catechism 21:1-3 of Cyril of Jerusalem substantiates this practice. He contends that just as Jesus received the Spirit in the form of a 'dove' after being baptised, so the 'oil' anointed on the baptitized person, symbolises the sanctification by the Spirit. Here also, it may be recalled that like 'dove', 'oil', is also a symbol of Holy Spirit. In the West, 'laying on of hands' continues along with Chrismation as an important ingredient in inititation. In 416 A.D. Pope Innocent I introduced a distinction between 'baptism' and what was termed 'signing' with the 'oil' equivalent to Chrismation. While priests could baptize, 'signing' was reserved exclusively for the bishops. Really this rite was one of 'consignation', as it involved only the stamping of the sign of the Cross on the forehead of the candidate. In due course, 'consignation' came to be called 'confirmation' because it 'confirmed' or as Serapion, the 4th century bishop of Thumis and contemporary of Athanasius says, 'strengthened' a candidate to fight for Christ. The term 'confirmation' was used for the first time at the French Council of Riez in 439. Confirmation was conducted when the candidate reached adulthood or attained the age of discrimination. The 'Holy See of Antioch' did not approve of the changes of Rome, on the ground that the original practice was 'joint administration' and that too in infancy. The doctrine of Confirmation at a later age is based on the assumption that re-affirmation of baptismal vows by a mature person would felicitate 'Christian witnessing'. William Durandus, who became bishop of Mende in France in 1285, changed the imposition of hands on each candidate to an extension of the hands over all the candidates assembled seeking Confirmation. He also introduced 'the slap on the cheek', along with Confirmation. This was a sign that in this 'Sacrament' the candidate received the strength to fight temptation. The council of Trent confirmed 'confirmation' in no ambiguous terms. Incidentally it is to be mentioned that, although many of the Protestant Churches have abolished 'confirmation', Church of England still retains it as a 'divine ordinance'. The general thinking of the Episcopal Churches is that Chrismation, with or without the laying on of hands, would bestow the Holy Spirit on the baptised. 

6. Sacrament of Confession or Reconciliation-Core of Christian Charity 

'Fire escape'! answered the priest to the curious enquiry of a gentleman about the confessional. May be, confession redeems one, who treads along the primrose path to the everlasting bonfire of the hell. But, is it the be all and end all of this Sacrament called Confession or Penance? No. Not at all. Much more. The mature wisdom that prompted the ancient prelates to prescribe this as a Sacrament is vouched in modern times by psychology. Guilt conscience, this recent subject affirms, is the inevitable traumatic effect of unethical and immoral acts of man. Its sequel, suppression of guilt, generates many a psycho-somatic illness. The sooner this haunting guilt feeling is eliminated, the better for the sufferer. 'Mother Church', the wise diviner into the working of the mind of man and that of God too, prescribes the most effective remedy for this malady and that is the Sacrament of 'Confession'. In this Sacrament man admits, God acquits. To elucidate, the sinner repents for his or her faults and follies. God, the merciful replenishes that child of His by His abundant grace and limitless love. In short, by 'Confession' one wins back 'wholeness' of personality. No wonder, this marvellous Sacrament is the heart or core of 'Christian Charity', as enshrined in the Gospels. A sympathetic sentiment to sinners, suits best with the spirit of the Gospel. This is what is exemplified in the 'judgement' of Jesus of the 'sinner' Mary Magdelene. What a wonderful physician is Jesus, who prescribed repentance and explained the effect of the remedy through the parable of the prodigal son. Verily, when the created 'regrets', the Creator 'responds'. Syrian Fathers frequently speak of sin as a wound that requires healing. St. Ignatius of Antioch, in his letter to the Ephesians 7:2, the author of the 'Acts of Thomas' and St. Ephrem in his 'Hymn on Nativity' 13:2, hail Christ as the true physician and medicine of life. Aphrahat, in his 'Demonstrations' II: 92 explicates as follows. "Christ, the good doctor has transmitted His power to heal and forgive the sins to the Apostles and to the bishops and priests after them." 

7. "Dominically Instituted" 

The Ecclesia, as noted earlier, is the 'primordial' Sacrament of God's forgiveness. The Church, acting as the vicar of Christ, actualises forgiveness that flows from God to the really repentant through the Sacrament called Confession or Penance or 'Reconciliation' as it is sometimes referred to. The authority of the Church for this Sacrament is summarily sanctioned by the Founder through His utterances, as recorded in Mt. 16:19 and Mt. 18:15-17. According to the Anglican Theologian, John Macquarrie, 'Confession' has as much claim to be called 'dominically' instituted, as baptism and Eucharist. It is on the basis of Jn. 20:23, that he makes this inference. This Sacrament is a spiritual reconciliation, firstly with the all loving and gracious God, Who in His paternal affection welcomes back the guilty and the gruesome and secondly with the Ecclesia. The 'Mother Church' in Her maternal love cleanses the confessed, of his or her iniquities and lapses. Thus men and women have a sigh of relief, when they receive the divine grace through this Sacrament of the Church. It is because, they are assured by the 'confessor' the Church, that no more would they have to live in the fear of eternal damnation or the scare of being crushed either here or hereafter under the juggernaut of their own actions; but rather inherit the Kingdom of God. Theologically, the effect of Confession is that sins and their imprints, if any, are completely wiped off. Therefore, one need not have to worry about the past 'sinful days and life', nor should guilt- consciousness possess the individual. An ancecdote from His Excellency Cardinal Jaimi Sin, the presiding Archbishop of Manila, Philippines, will elucidate this point. This is narrated by Rev. Dr. Kurian Mattom, the present Principal of the St. Thomas College, Palai, Kerala, in an article published some time ago, in the religious magazine 'Dukharono'. A lady who claimed to have frequent visions of Jesus, approached the archbishop and told him about her 'Christ-experience'. The archbishop told her that he would believe, only if she could tell him of certain of his 'secret misdeeds' that he had confided to his confessor. The lady replied that she would ascertain them from Jesus Himself, when He willed to grant her vision again. A few months passed by. The lady came running to the archbishop early one morning. The prelate politely asked her whether Jesus did divulge the 'secrets'. 'No'! The lady quietly replied. Hurriedly, however, she continued: "I asked Jesus persistently about it. He explained emphatically: 'when somebody confesses with a contrite heart, the sins and their effects are completely wiped off from My mind, and once I forgive any sin I forget it for ever'. That was all". Naturally, this Sacrament can be administered as and when a candidate feels that he or she has sinned. In the Greek East, Gregory of Nyssa classified 'sins' into different categories like 'lesser' sins and 'major or capital' ones. There are three 'capital' sins, namely apostosy, adultery and murder. St. Basil's list is more comprehensive. In the Latin West, Aquinas introduced two categories of sins. They are termed 'mortal or deadly' and 'venial'. This latter, does not turn away a sinner completely from God. To illustrate, they are like loitering without losing the way. In the Sacrament of 'Confession' the 'matter' element is 'Penance' while the 'form' factor is the 'absolution' by the officiator. There are three stages in this Sacrament. The first is a genuine sorrow for the sins committed. Technically it is called contrition. Secondly, there must be a confession of sins. It behoves the believers to draw nigh unto the priests with great confidence and to reveal all sins to them. Finally, there is conversion. It is the determination to 'sin no more'. 

8. Evolution of the Sacrament of Confession 

The early Christians believed that the result from 'Confession' was reconciliation with the Ecclesial community as such. In fact, this thinking is what we glean from St. Paul's Epistle to Corinthians. Letter of St. James, written between A.D. 50-57, gives a vivid account of the part played by the community in the Sacrament of Confession. In the 'Didache' or 'Teaching of the Twelve Apostles', public confession of sin is prescribed. However, by the 3rd century the role of the clergy began to be significant. It was mainly because pastoral considerations were making the observance of old practices difficult. Yet, public confession was continued. By the sixth century, monks developed the system of confessing lapses in monastic vows and 'sins' to a 'soul friend'. During their visits to villages and rural regions they began to hear confession of the people privately. Penances of varying types were prescribed by these monks. They were not fixed arbitrarily. But they were in accordance with the penitential manuals and tariff codes that were developed during this period, both by the East and West. Eventually, tariffs were replaced by prayers. Also at this time, parish priests began to hear individual confessions. Thus came into practice private or auricular Confession, followed in the Roman and Orthodox traditions. The IVth Lateran Council of the Roman Church made annual confession an official Sacrament. By convention, it had become so, among the Syrian sections of Christianity. 

Next: THE SEVEN SACRAMENTS (PART 3) 
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Published with the permission of the Author. This web site may not be reproduced in any form or by any means, without permission in writing from the author. This book was first published in December 2001 -- Moran 'Etho Series No.16 --Publishers:- ST. EPHREM ECUMENICAL RESEARCH INSTITUTE (SEERI) Baker Hill, Kottayam, Kerala, India. Pin- 686 001