In the Vatican II sect, all of the sacraments have been changed so as to reflect the new Modernist theology. In so doing they have invalidated all of them, except some baptisms and marriages. While I have no Magisterial authority to make a definitive pronouncement, all can realize there is moral certainty of invalidity. Even if, ad arguendo, these new sacraments were dubious, a doubtful sacrament must be treated as invalid in practice. As a result, millions in the Vatican II sect are being denied sacramental graces; more necessary than ever before in today's wicked world to stay faithful to God and persevere until the end.
The Holy and Ecumenical Council of Trent infallibly defined: If any one saith, that the Confirmation of those who have been baptized is an idle ceremony, and not rather a true and proper sacrament; or that of old it was nothing more than a kind of catechism, whereby they who were near adolescence gave an account of their faith in the face of the Church; let him be anathema.
The Church has always taught that Confirmation is not necessary unto salvation, but it is an indispensable aid in helping a person fight for the Faith and the salvation of their soul; even to the point of sacrificing life itself to obtain eternal life in Heaven. The Apostles experienced miraculous gifts when the Holy Ghost descended upon them at Pentecost. While those miraculous gifts are not manifested today (healing others, speaking in tongues, etc.) the strength of character is manifested. Just as there have been reports of people performing extraordinary feats of strength under duress, likewise, the Gifts of the Holy Ghost will manifest to help us, provided we are in the State of Grace.
St. Therese of Lisieux prepared diligently for this sacrament, and wrote, On that day [she made her Confirmation]I received the strength to suffer, a strength which I much needed, for the martyrdom of my soul was soon to begin. Pope Clement XIV approved a decree in 1774 which stated, "...this Sacrament cannot be refused or neglected without incurring the guilt of mortal sin, if there be an opportune occasion of receiving it."
In this post I will compare and contrast the true Sacrament of Confirmation in the Catholic Church with the defective and invalid confirmation service in the Vatican II sect with more detail than I did some years ago. In these perilous times, it is always good to take a more in-depth look at such important matters as the Sacraments; Christ's channels of Grace.
What is Confirmation?
Confirmation is one of the seven sacraments instituted by Jesus Christ Himself, to strengthen those who are baptized, by giving them the power of the Holy Ghost. The Third Person of the Most Holy Trinity enables those confirmed to firmly and boldly profess the One True Faith as "soldiers of Christ." Confirmation, like Baptism and Holy Orders, imprints an indelible character on the soul. The Council of Trent infallibly declared:
CANON IX.-If any one saith, that, in the three sacraments, to wit, Baptism, Confirmation, and Order, there is not imprinted in the soul a character, that is, a certain spiritual and indelible Sign, on account of which they cannot be repeated; let him be anathema.
The character of Confirmation is truly and really distinct from the Baptismal character, and not the mere "completion" of the Baptismal character, as if that character were lacking. (See theologian de Aldama, Sacrae Theologiae Summa IVA, , pg. 229; See also theologian Pohle, Dogmatic Theology, , 8:276-317). Catholic Confirmation is anti-ecumenical by its very nature. The confirmed must defend the Integral Catholic Faith against all other false beliefs, acknowledging the Catholic Church as the One and only Church established by Christ, whereby salvation can be found.
The Sacrament imparts the Seven Gifts of the Holy Ghost:
- The gift of wisdom, which enables us to know God, to esteem spiritual more than temporal advantages, and to delight only in divine things
- The gift of understanding, by which we know and understand that which our faith proposes to our belief; children and adults should pray fervently for this gift, especially before sermons and instructions in the catechism
- The gift of counsel, which gives us the knowledge necessary to direct ourselves and others when in doubt, a gift particularly necessary for superiors, for those about choosing their state of life, and for married people who live unhappily, and do not know how to help themselves
- The gift of fortitude, which strengthens us to endure and courageously overcome all adversities and persecutions for virtue's sake
- The gift of knowledge, by which we know ourselves, our duties, and how to discharge them in a manner pleasing to God
- The gift of piety, which induces us to have God in view in all our actions, and infuses love in our hearts for His service
- The gift of the fear of the Lord, by which we not only fear the just punishment, but even His displeasure at every sin, more than all other things in the world
Wherefore among the fruits of the Holy Ghost, we reckon "charity," wherein the Holy Ghost is given in a special manner, as in His own likeness, since He Himself is love. Hence it is written (Romans 5:5): "The charity of God is poured forth in our hearts by the Holy Ghost, Who is given to us." The necessary result of the love of charity is joy: because every lover rejoices at being united to the beloved. Now charity has always actual presence in God Whom it loves, according to 1 John 4:16: "He that abideth in charity, abideth in God, and God in Him": wherefore the sequel of charity is "joy." Now the perfection of joy is peace in two respects. First, as regards freedom from outward disturbance; for it is impossible to rejoice perfectly in the beloved good, if one is disturbed in the enjoyment thereof; and again, if a man's heart is perfectly set at peace in one object, he cannot be disquieted by any other, since he accounts all others as nothing; hence it is written (Psalm 118:165): "Much peace have they that love Thy Law, and to them there is no stumbling-block," because, to wit, external things do not disturb them in their enjoyment of God. Secondly, as regards the calm of the restless desire: for he does not perfectly rejoice, who is not satisfied with the object of his joy. Now peace implies these two things, namely, that we be not disturbed by external things, and that our desires rest altogether in one object. Wherefore after charity and joy, "peace" is given the third place. In evil things the mind has a good disposition, in respect of two things. First, by not being disturbed whenever evil threatens: which pertains to "patience"; secondly, by not being disturbed, whenever good things are delayed; which belongs to "long suffering," since "to lack good is a kind of evil" (Ethic. v, 3).
Man's mind is well disposed as regards what is near him, viz. his neighbor, first, as to the will to do good; and to this belongs "goodness." Secondly, as to the execution of well-doing; and to this belongs "benignity," for the benign are those in whom the salutary flame [bonus ignis] of love has enkindled the desire to be kind to their neighbor. Thirdly, as to his suffering with equanimity the evils his neighbor inflicts on him. To this belongs "meekness," which curbs anger. Fourthly, in the point of our refraining from doing harm to our neighbor not only through anger, but also through fraud or deceit. To this pertains "faith," if we take it as denoting fidelity. But if we take it for the faith whereby we believe in God, then man is directed thereby to that which is above him, so that he subject his intellect and, consequently, all that is his, to God. Man is well disposed in respect of that which is below him, as regards external action, by "modesty," whereby we observe the "mode" in all our words and deeds: as regards internal desires, by "contingency" and "chastity": whether these two differ because chastity withdraws man from unlawful desires, contingency also from lawful desires: or because the continent man is subject to concupiscence, but is not led away; whereas the chaste man is neither subject to, nor led away from them.
The Modernist Confirmation
Montini (Paul VI) issued his "Apostolic Constitution" Divinae Consortium Naturae promulgated August 15, 1971, making the new rite mandatory effective January 1, 1973. The new Rite is ecumenical and closely follows Protestant theological errors by presenting the service as a mere "profession of Faith" whereby those baptized take "personal ownership" over the baptismal vows and "choose to be Christians as adults." Remember also, that most Protestant sects don't admit Confirmation as a true and proper sacrament, since they only recognize "The Lord's Supper" ("communion"), and Baptism.
The new Rite takes place during "mass" instead of having a Mass after Confirmation, as in Catholicism. It thereby detracts from both as it seems like an "extension" of the Novus Bogus. It begins with:
Presentation of the Candidates
After the Gospel the bishop and the priests who will be ministers of the sacrament with him take their seats. The pastor or another priest, deacon, or catechist presents the candidates for confirmation, according to the custom of the region. If possible, each candidate is called by name and comes individually to the sanctuary. If the candidates are children, they are accompanied by one of their sponsors or parents and stand before the celebrant.
How, exactly, are Vatican II sect "priests" "ministers of the sacrament" along with the "bishop"? It is of Divine and Catholic Faith that the ordinary minister of the sacrament is the bishop alone. According to the Council of Trent:
CANON III.-If any one saith, that the ordinary minister of holy confirmation is not the bishop alone, but any simple priest whomsoever; let him be anathema.
Priests have been delegated the power to confirm in the Eastern Rites as extraordinary ministers, and Pope Pius XII gave all Latin Right priests the same authority for those dying Catholics who request the sacrament. Nevertheless, how do priests (even having proper authority) administer Confirmation with the bishop?
Homily or Instruction
The bishop then gives a brief homily.
Renewal of Baptismal Promises
After the homily the candidates stand and the bishop questions them:
Bishop: Do you reject Satan and all his works and all his empty promises?
Candidates: I do.
Bishop: Do you believe in God the Father almighty, creator of heaven and earth?
Candidates: I do.
Bishop: Do you believe in Jesus Christ, his only Son, our Lord, who was born of the Virgin Mary, was crucified, died, and was buried, rose from the dead, and is now seated at the right hand of the Father?
Candidates: I do.
Bishop: Do you believe in the Holy Spirit, the Lord, the giver of life, who came upon the apostles at Pentecost and today is given to you sacramentally in confirmation?
Candidates: I do.
Bishop: Do you believe in the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting?
Candidates: I do.
Bishop: This is our faith. This is the faith of the Church. We are proud to profess it in Christ Jesus our Lord.
All present: Amen.
This is placed in the service to make it seem as a Protestant profession of faith as adults.
Before continuing, I'd like to remind the reader that in order for there to be a valid sacrament, there must be proper:
5. No obex (i.e. invalidating impediment on the part of the recipient)
We will see that the new Rite is seriously defective/dubious in four of these areas.
The Laying On of Hands
“The laying of hands on the candidates by the bishop and the concelebrating priests represents the biblical gesture by which the gift of the Holy Spirit is invoked” (Introduction 9).
The concelebrating priests stand near the bishop. He faces the people and with hands joined, sings or says:
Bishop: My dear friends. in baptism God our Father gave the new birth of eternal life to his sons and daughters. Let us pray to our Father that he will pour out the Holy Spirit to strengthen his chosen sons and daughters with his gifts and anoint them to be more like Christ the Son of God.
All pray in silence for a short time.
The bishop and the priests who will administer the sacrament with him lay hands upon all the candidates (by extending their hands over them). The bishop alone sings or says:
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.
All: Amen. (Emphasis mine).
1. This first general imposition of hands is not part of the matter of the sacrament, so it is not necessary to validity.
2. There is confusion as to the role of the priests. Earlier, it was said they were "ministers of the sacrament." What sacrament? Concelebration of "mass" is NOT part of Confirmation, yet it seems as if this may be how they are "ministers." The imposition of hands by priests in Confirmation is meaningless.
3. The fear of the Lord, has been replaced by "wonder and awe." To stand in wonder and awe does not mean the same as fear of the Lord. People will sometimes speak of the beauty in nature as having given rise to feelings of wonder and awe. Modernists reduce everything to feelings. Fear of the Lord is about how "we not only fear the just punishment, but even His displeasure at every sin, more than all other things in the world." Sin and punishment are "negative theology" which is anathema to the Modernist concept of universalism.
4. Piety has been replaced by "reverence." Piety "induces us to have God in view in all our actions, and infuses love in our hearts for His service." Piety therefore invokes good works unto salvation, which runs directly opposite to the Protestant heresy of justification by faith alone. Hence, it was replaced by an ambiguous and ecumenical "reverence."
The Anointing of Chrism
“The anointing with chrism and the accompanying words express clearly the effect of the giving of the Holy Spirit. Signed with the perfumed oil, the baptized receive the indelible character, the seal of the Lord, together with the gift of the Holy Spirit that conforms them more closely to Christ and gives them the grace of spreading ‘the sweet odor of Christ’” (Introduction 9).
The deacon brings the Chrism to the bishop. Each candidate goes to the bishop, or the bishop may go to the individual candidates. The one who presented the candidate places his right hand on the latter’s shoulder and gives the candidate’s name to the bishop; or the candidate may give his own name.
Bishop: Dips his right thumb in the Chrism and makes the sign of the cross on the forehead of the one to be confirmed, as he says: “(Name), be sealed with the gift of the Holy Spirit.”
Newly confirmed: Amen.
Bishop: Peace be with you.
Newly confirmed: And with your spirit.
This part contains the matter (anointing with chrism) and form (words to be said). Let me first state that in 1968, the new Pauline rite of episcopal consecration and priestly ordination were introduced. They are morally certain to be null and void. Hence, unless the minister is (at least) validly ordained a priest prior to 1968, Confirmation is morally certain to be equally invalid without needing further consideration of matter and form. As if this were not enough, here's what the Modernists have done to the matter and form:
As to the Matter:
The remote matter is Holy Chrism which is made from olive oil and balsam which is then consecrated by a bishop on Maundy Thursday.
The Vatican II sect's Congregation of Divine Worship issued a decree in 1971 permitting the use of of other oils from other plants and seeds (e.g., coconut or vegetable oil) in the place of olive oil for Confirmation. This novelty has no basis in Church teaching and/or practice. (See Documents on the Liturgy, no. 3864).
The proximate matter is considered by most theologians to be both the anointing with Holy Chrism and the individual imposition of the hands by the bishop. (See theologian Pohle, Dogmatic Theology, , , 8:292-293; Emphasis mine). The Modernist Vatican, responding to a query, stated that the anointing with chrism without the imposition of hands "sufficiently expresses the laying on of hands." Hence, most "bishops" do not impose the hands on the individual. Another novelty. The general imposition of hands cannot be said to replace the individual imposition, as it was never taught that it was part of the matter of the sacrament.
The use of other oils than olive oil in the Chrism, the lack (in almost all cases) of a valid bishop (or authorized priest as in the Eastern Rites) to consecrate it, and the suppression of the individual imposition of hands, renders the sacrament highly doubtful on these grounds alone.
As to the Form:
The traditional form in the Latin Rite is: "I sign thee with the sign of the cross, and I confirm thee with the Chrism of salvation. In the name of the Father, and the Son, and the Holy Ghost." The traditional form (pre-Vatican II) in the Eastern Rites was: "The sign of the Gift of the Holy Ghost."
The new Rite of the Vatican II sect states: "Be sealed with the gift of the Holy Spirit" shall be the new form of the Sacrament. Montini lies in Divinae Consortium Naturae, claiming, 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." Just a few paragraphs before he had written (correctly): In the East, in the fourth and fifth centuries there appear in the rite of anointing the first indications of the words "signaculum doni Spiritus Sancti." This is translated as "The sign of the Gift of the Holy Ghost." However, Montini renders it: "Accept the sign of the Gift of the Holy Ghost" and incorrectly translated in English to "Be sealed with the gift of the Holy Spirit" as I wrote above. It has been changed from the active giving of the character and gifts of the Holy Ghost to some passive request for the person to accept something. This ties in nicely with ecumenism, so as not to offend our "separated brethren" who detest the idea of an ordained clergy with powers to effectuate a sacrament ex opere operato (i.e., by the very performance of the sacramental sign).
Changing the sense of the words of the form renders Confirmation highly doubtful on this point alone. Yet, the form also gives rise to a possible defect in the administer's intention. The faulty form gives the idea that instead of getting an indelible mark on the soul, you are merely passively receiving something. Montini stated, "in a certain way [Confirmation] perpetuates the grace of Pentecost in the Church." (See Divinae Consortium Naturae). It is ambiguous at best. The Church once again bestows the grace of Pentecost, really and actively, not "in a certain (passive) way" of recalling an event in the past and accepting a gift from God. Any minister who would positively intend to do that, may have a defective intention invalidating the sacrament.
The slap on the cheek which is a sign that you must be prepared to endure even martyrdom than to deny the One True Faith. Totally un-ecumenical, so it had to go. It is replaced by a handshake, a sign of being nice to all, as we "dialogue" with false sects.
The universal prayer, or prayer of the faithful, follows.
This novelty includes a plea "For all men, of every race and nation, that they may acknowledge the one God as Father, and in the bond of common brotherhood seek His kingdom, which is peace and joy in the Holy Spirit, let us pray to the Lord..."
There is no mention:
Of God as Trinity
Of conversion to the One True Church
Of individuals working out there salvation in fear and trembling
Instead we have:
An ambiguous God that even Jews could acknowledge
A Masonic "common brotherhood"
"Peace and joy" in the Holy Spirit
Finally comes the Concluding Rites with a Prayer over the People. There are two versions. The first makes mention of "the true faith" (how did they let that slip by?), so the second option is almost always used instead:
Prayer Over the People
Instead of the preceding blessing, the prayer over the people may be used.
Deacon or other minister: Bow your heads and pray for God’s blessing.
Bishop: Extends his hands over the people and sings or says:
God our Father, complete the work you have begun and keep the gifts of your Holy Spirit active in the hearts of your people. Make them ready to live his Gospel and eager to do his will. May they never be ashamed to proclaim to all the world Christ crucified living and reigning for ever and ever.
Bishop: And may the blessing of almighty God the Father, and the Son, and the Holy Spirit come upon you and remain with you for ever.
Having so much wrong with it, we have moral certainty that the Modernist Confirmation service is invalid. In a time of Great Apostasy, with the world in worse shape than ever before, and with assaults from Satan constantly, we need the grace of Confirmation to fight for our salvation as soldiers of Christ--and saving as many as possible along the way by converting them.
If you have not been confirmed by a Traditionalist Bishop, please try and do so as quickly as possible. We need all the grace we can get to fight the enemies of our souls. Not the least of which are the Satanic minions of Jorge Bergoglio and his evil sect.