8.198. Why do traditional priests not confirm babies at baptism anymore like in the early Church?
The early Church practice of confirming infants at baptism was based on theological and pastoral considerations deeply rooted in Sacred Tradition. This practice remains valid and licit in the traditional Latin Rite, and historically it was common in missionary lands and among Eastern Catholics. However, in the Roman Rite, a distinction developed between baptism and confirmation—not in essence, but in administration—primarily to emphasize the bishop’s role in the conferral of the sacrament.
1. The Sacrament of Confirmation: Its Purpose and Origin
Confirmation is one of the seven sacraments instituted by Christ, designed to give the baptized person the grace and strength to live out the faith boldly and publicly, as soldiers of Christ (see Catechism of the Council of Trent, “On the Sacrament of Confirmation”). It is not merely a coming-of-age ceremony, as often misunderstood today, but a true sacramental strengthening (confirmatio) of the soul.
In the early Church, the sacraments of initiation—Baptism, Confirmation, and Holy Eucharist—were often administered together. This is still the practice in Eastern rites of the Church, where infants receive all three sacraments. In the Latin tradition, however, Confirmation became reserved to the bishop as a symbol of unity and apostolic succession.
This change was pastoral, not theological. The sacrament remains the same whether given to infants or older children. It was never doctrinally required to delay Confirmation, but in the Roman Rite, the Church judged that it was fitting for the bishop to personally confirm and that the recipient be of the age of reason to understand the significance of the sacrament.
2. Why Traditional Priests Don’t Confirm Infants Today
In traditional Catholic communities, especially those who hold to the sedevacantist position or who reject the reforms of Vatican II, there is a strong emphasis on fidelity to the traditional Roman Rite as codified before the Council. This includes adhering to the practice of deferring Confirmation until the child reaches the age of reason (typically around 7 years old or older), unless there is danger of death.
The reasoning includes:
Fidelity to Latin Rite Discipline: Traditional priests follow the pre-Vatican II liturgical books, which prescribe the ordinary administration of Confirmation by a bishop, not a priest, and not at infancy unless there's a grave reason.
Role of the Bishop: As Confirmation is seen as the sacrament of apostolic strengthening, it is considered fitting that a bishop—successor of the apostles—confers it. Since traditional bishops are few and often travel, Confirmation is done during periodic episcopal visits.
Catechetical Preparation: While not absolutely required for validity, catechetical preparation for the sacrament is considered highly beneficial. Traditional communities place great emphasis on proper formation before the reception of Confirmation, to help the child understand the sacrament's obligations and graces.
Practical Reasons: With the limited number of valid bishops remaining after the crisis in the Church post-Vatican II, infant Confirmation is often deferred out of necessity rather than preference.
3. Vatican II and Modern Changes
After Vatican II, the understanding of Confirmation shifted. The sacrament is now often treated more like a “Catholic bar mitzvah,” a rite of passage, rather than a sacramental strengthening of grace. In many Novus Ordo parishes, Confirmation is delayed until the teen years or later, often associated with a vague concept of “choosing the faith.”
The modern post-conciliar theology downplays the militancy of the Christian life, which Confirmation traditionally emphasized. The emphasis has moved from defense of the Faith and combat against error, to inclusion, diversity, and emotional experience.
Moreover, in some places, Confirmation has been given by priests instead of bishops, contrary to long-standing Latin tradition—though this was previously reserved for missionary situations or danger of death.
| Category | Pre-Vatican II Catholicism | Post-Vatican II (Novus Ordo) | Remarks |
|---|---|---|---|
| Age of Confirmation | Typically around age 7 or older; infants in mission lands | Often delayed until teenage years | Delays undermine the sacrament’s purpose |
| Minister | Bishop (except in danger of death) | Priest or bishop | Priest-administered Confirmation weakens apostolic link |
| Theology | Marks as soldier of Christ; strength for spiritual combat | Seen as a personal affirmation or rite of passage | Vague theology undermines doctrinal clarity |
| Preparation | Catechesis on duty, grace, and mission | Focus on feelings, community, and inclusion | Proper catechesis preserves sacramental integrity |
| Liturgical Context | During bishop’s visits, within Latin Rite rubrics | Often during school or youth events | Modern liturgies often lack reverence |
Summary:
The question of why traditional Catholic priests don’t confirm infants today is best understood in the broader context of preserving the discipline and theological clarity of the Roman Rite, particularly as it existed before the sweeping changes introduced by Vatican II.
While infant Confirmation was indeed practiced in earlier centuries and is still the norm in Eastern rites, traditional Latin Rite practice maintains a separation between Baptism and Confirmation. This is not because the sacraments must be separated, but because of the historical emphasis on the bishop’s role as the ordinary minister of Confirmation. This custom serves to underline the apostolic character of the sacrament and the strengthening it provides to the faithful in the face of spiritual battles.
Traditional priests, especially those in the sedevacantist position, do not believe it is their role to alter or innovate upon the received liturgical discipline. Their decision to wait until the child is of age and the bishop can administer the sacrament reflects fidelity to tradition, not a rejection of infant grace. They also emphasize that the crisis in the Church—with most bishops and priests now invalid due to changes in rites and intent—has necessitated even greater care in how the sacraments are approached.
Meanwhile, the Novus Ordo has recast Confirmation as an emotional, communal event, focusing less on sacramental grace and more on self-expression and “choosing one’s faith.” This undermines the traditional understanding that sacramental grace is not contingent on the emotions of the recipient but on the proper disposition and intent to receive what the Church gives.
Delaying Confirmation into the teen years, turning it into a youth group milestone, and allowing priests to confirm in ordinary circumstances weakens both the doctrine and dignity of the sacrament. In contrast, traditional Catholics believe that every sacrament must be preserved in its integrity—not merely valid in form, but reverent in its administration, true in its theology, and faithful in its purpose.
Traditional priests, by waiting for the bishop and preparing the young to understand their duty as soldiers of Christ, preserve both the essence and spirit of this sacrament.
Further Reading:
Catechism of the Council of Trent – Section on On the Sacrament of Confirmation
Divinum Illud Munus (1897) – Pope Leo XIII