8.199. Why is Confirmation sometimes delayed or given only by bishops in traditional circles?
In the traditional Latin Rite of the Catholic Church, Confirmation is most often administered by a bishop and is usually received at the "age of reason" or later, depending on pastoral availability. This differs from some Eastern Catholic and Orthodox practices, where infants are confirmed immediately after baptism. While both practices are legitimate in their respective rites, the traditional Roman approach is rooted in long-standing theological, pastoral, and ecclesiological principles — particularly the close connection between the bishop and the sacrament of Confirmation.
1. Biblical and Theological Foundations
Confirmation, also known as the “sacrament of the Holy Ghost,” is one of the three sacraments that impart an indelible character on the soul (the others being Baptism and Holy Orders). It perfects the grace of Baptism and strengthens the soul for spiritual combat as a “soldier of Christ.” The Catechism of the Council of Trent explains:
“In Confirmation, the Holy Ghost is given to the faithful for strength, that they may boldly confess the name of Christ.”
This strengthening and commissioning has always been seen as particularly fitting to the episcopal office, since the bishop is the successor of the Apostles — those who first conferred the sacrament through the laying on of hands (Acts 8:14–17).
2. Historical Practice of the Latin Church
In the early Church, Confirmation was indeed administered shortly after Baptism, including to infants. However, as the Church grew, bishops could no longer be present for every baptism. Rather than delegating Confirmation to priests (as was done in the East), the Latin Church gradually separated the two sacraments to preserve the visible link between the bishop and the confirming of the faithful — emphasizing the hierarchical and apostolic nature of the sacrament.
This was not a mere legalism or delay for its own sake. The bishop’s role reflects the visible unity of the Church and the apostolic succession that connects each Christian to the foundational Church of Christ. It also highlights the role of Confirmation as a public strengthening for spiritual battle, rather than merely a private completion of Baptism.
3. Reserved to the Bishop
In the traditional Latin Rite, the ordinary minister of Confirmation is the bishop. The Council of Trent reaffirmed:
“If anyone says that the ordinary minister of holy confirmation is not the bishop alone, let him be anathema.”
Thus, even though priests may validly administer Confirmation with special faculties (e.g., in danger of death or through explicit indult), this is the exception and not the rule. The Novus Ordo has expanded priestly faculties for Confirmation, diminishing the theological and hierarchical significance of the bishop’s role. Traditional Catholic communities preserve the older discipline to remain faithful to this essential ecclesiology.
4. Why the Delay?
The sacrament is delayed in traditional circles not because it is unimportant or neglected, but because it is approached with great care. There are three reasons for this delay:
Bishop Availability: Many traditional communities operate independently of the Novus Ordo hierarchy. Bishops faithful to the traditional faith and rites are few, and their travel schedules are limited. Hence, Confirmations may only be administered when such a bishop visits the community — often annually or less frequently.
Catechetical Preparation: Traditional priests ensure that the recipient, usually an adolescent, is well-catechized and fully understands the seriousness of the sacrament. This is not a sacrament to be received lightly or as a mere rite of passage.
Spiritual Readiness: Confirmation strengthens the soul for spiritual warfare. Many traditional priests prefer to wait until the candidate is mature enough to appreciate this battle and accept the responsibility as a soldier of Christ.
5. Comparison to the Novus Ordo
In the modern “church” after Vatican II, Confirmation is often treated more as a cultural milestone than a supernatural strengthening. It's commonly administered by parish priests, sometimes in the context of a group ceremony that lacks the solemnity and doctrinal clarity of the traditional rite. The theology of Confirmation itself has been downplayed in favor of a vague notion of "maturity in the faith" or "Christian initiation."
The traditional approach preserves the doctrine that Confirmation is a sacrament of fortitude, not merely a coming-of-age celebration.
| Category | Traditional Catholic Practice | Novus Ordo Practice | Remarks |
|---|---|---|---|
| Minister | Normally a bishop only | Priests routinely delegated | Traditional discipline reflects apostolic origin |
| Timing | Delayed until proper catechesis and bishop’s visit | Often done young, sometimes before adequate instruction | Delay is pastoral, not doctrinal neglect |
| Preparation | Intensive doctrinal and moral preparation | Often vague or emotional preparation | Serious approach to fortitude in faith |
| Theology | Strengthening of Baptismal grace and fortitude | “Personal maturity” or community milestone | Modern theology often downplays sacramental grace |
| Frequency | Administered when valid bishop is available | Parish-based and convenient scheduling | Traditional scarcity reflects preservation of validity |
Summary:
Traditional Catholic teaching holds that the sacrament of Confirmation is a vital and powerful means of grace that completes Baptism by giving the fullness of the Holy Ghost. It strengthens the soul for spiritual warfare and imparts a permanent mark. Because of its importance, the Church has always reserved this sacrament to the bishop, except in rare cases with papal permission.
In the post-Vatican II religion, however, “confirmation” has been redefined and reshaped. It is often treated as a personal coming-of-age ritual or a symbolic gesture of belonging to the community. The “sacrament” is frequently administered by “priests”, sometimes in group ceremonies disconnected from traditional Catholic theology or sacramental discipline.
The true Catholic Church holds fast to the ancient understanding of the sacrament. Confirmation should be conferred by a valid bishop with apostolic succession, using the correct form and matter. Any deviation from this practice risks rendering the sacrament doubtful or invalid.
This is especially important today because Vatican II introduced theological changes that have corrupted nearly all the sacraments. The new rite of episcopal consecration (1968), for example, is widely regarded as invalid or doubtful, meaning that most Novus Ordo “bishops” lack the power to confer Confirmation or Holy Orders. Faithful Catholics must therefore seek out those few traditional bishops who retain valid orders and orthodox doctrine.
Although the delay of Confirmation is not ideal, it is prudent and necessary in these times of apostasy. It reflects not a disregard for the sacrament but rather a deep reverence for it, and a refusal to compromise on validity and truth.
As in all things, Catholics are called to persevere in grace and prayer, trusting that God will provide when the time is right. While we await the restoration of the Church, we must guard the sacraments, uphold tradition, and ensure that all things are done with reverence, fidelity, and hope in Christ.
Further Reading:
Catechism of the Council of Trent – Section on On the Sacrament of Confirmation
Divinum Illud Munus (1897) – Pope Leo XIII