1st Holy Communion is held annually in each parish on Divine Mercy Sunday (the Sunday following Easter) in each of the Parishes at their scheduled Mass time. 

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The Sacrament of Confirmation along with the Sacraments of Baptism and the Most Holy Eucharist form the “Sacraments of Initiation.” The Second Vatican Council, in its Dogmatic Constitution on the Church (Lumen Gentium), states that those who are baptized and then confirmed obtain the “special strength of the Holy Spirit” and become “more perfectly bound to the Church,” thereby meaning that “they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed.” (11) Confirmation “completes” the grace that was initially given when the recipient was baptized. 

It has been frequently lamented that Confirmation is perhaps one of the most poorly understood of the Seven Sacraments—not by the Church Herself (consider the outstanding explanations of this Sacrament developed over the centuries) but instead by its recipients. The Magisterium has provided such excellent resources as the Catechism of the Catholic Church, the Code of Canon Law and The Roman Ritual, Rite of Confirmation which offer deep insight into the meaning and celebration of this Sacrament. The following “overview” of the Sacrament of Confirmation (which is specifically limited to the practice of the Latin Rite) relies heavily on these texts; the author recognizes that many superb theologians and spiritual writers have also presented fine, detailed summaries of the value and effects of this Sacrament. (See John A. Hardon, S.J., The Catholic Catechism; Ludwig Ott, Fundamentals of Catholic Dogma.)

The Church believes that Jesus Christ instituted this Sacrament as He did the other six. Saint Thomas Aquinas taught that Our Lord established Confirmation non exhibendo, sed promittendo, which means that He Himself did not administer it but that He promised its administration for future use after the Holy Spirit would come in His fullness at Pentecost. (For a further treatment of the actual institution of Confirmation and the two traditions which have developed in the East and West, see: Catechism of the Catholic Church; Ludwig Ott, Fundamentals of Catholic Dogma.) Theologians have traditionally maintained the existence of “Confirmation of desire,” meaning that one, in real necessity, could obtain the grace of this Sacrament by virtue of the desire for Confirmation which cannot be presently received, much as in the case of “Baptism of desire.” Saint Thomas asserted that Baptism of desire would need to precede Confirmation of desire, given the preparatory role that the former has in relation to the latter.

An important facet of this Sacrament is that it impresses the indelible character or mark, like Baptism and Holy Orders, which conforms the recipient to Christ the High Priest. This character has been called the “Seal of the Holy Spirit” and means that the recipients “share more completely in the mission of Jesus Christ and the fullness of the Holy Spirit with which He is filled, so that their lives may give off ‘the aroma of Christ.” (Catechism of the Catholic Church, 1294) Furthermore, the indelible seal “marks out total belonging to Christ, our enrollment in His service forever, as well as the promise of divine protection in the great eschatological trial.” (CCC, 1296) The imparting of the indelible character, which also implies that this Sacrament—like Baptism and Holy Orders—cannot be repeated, is signified by the use of the Sacred Chrism, which must be consecrated by the Bishop during the celebration of the annual Chrism Mass.

The Code of Canon Law expresses how Confirmation is administered: “. . . through the anointing with Chrism on the forehead, which is done by the imposition of the hand, and through the words prescribed in the approved liturgical books.” (Canon 880, 1) Generally, Confirmation is administered in a church during the Holy Sacrifice of the Mass; however, “for a just and reasonable cause it may be celebrated apart from Mass and in any fitting place.” (Canon 881) In the Latin Rite, the essential words (form) for the Sacrament are: “N., be sealed with the Gift of the Holy Spirit,” while the essential action (matter) is the anointing with the Sacred Chrism on the forehead performed by the imposition of hands. The Sacrament is usually administered by a bishop; however, priests may also confirm if they possess the requisite faculty “either from the universal law or by way of a special grant from the competent authority.” (Canon 882) In the danger of death, any priest may and should confirm.

There exists a sacred obligation on both the faithful and those charged with ensuring the reception of Confirmation: “The faithful are bound to receive this Sacrament at the proper time. Parents and pastors of souls, especially parish priests, are to see that the faithful are properly instructed to receive the Sacrament and come to it at the opportune time.” (Canon 899) Religious education teachers and even parish communities are to assist in the preparation for Confirmation. Those who are baptized but who are not yet confirmed are eligible to receive Confirmation. The “age of discretion,” that is, seven years old, is the “normal” time for reception, but the Conference of Bishops may determine another age. (The Bishops of the United States have decided that the appropriate age for Confirmation is from seven years to eighteen years.) The candidates for Confirmation must be in the state of grace and properly instructed. They should receive the Sacrament of Penance before reception and be rooted in prayer.

“As far as possible the person to be confirmed is to have a sponsor. The sponsor’s function is to take care that the person confirmed behaves as a true witness to Christ and faithfully fulfills the duties inherent in this Sacrament.” (Canon 892) Potential sponsors are to meet the criteria, which are the same for baptismal sponsors, provided for by the Code of Canon Law. (See Canons 874; 893.) “It is desirable that the sponsor chosen be the one who undertook this role at Baptism.” (Canon 893, 2)
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Just what are the effects of Confirmation? It is difficult to imagine a better summary than that given in the Catechism of the Catholic Church. This Sacrament’s effect “is the full outpouring of the Holy Spirit as once granted to the apostles on the day of Pentecost.” (CCC 1302) Therefore, “. . . Confirmation brings an increase and deepening of baptismal grace; it roots us more deeply in the divine filiation which makes us cry, ‘Abba! Father!’; it unites us more firmly to Christ; it increases the gifts of the Holy Spirit in us; it renders our bond with the Church more perfect; it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the Name of Christ boldly, and never to be ashamed of the Cross: ‘Recall then that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of right judgment and courage, the spirit of knowledge and reverence, the spirit of holy fear in God’s presence. Guard what you have received. God the Father has marked you with His sign; Christ the Lord has confirmed you and has placed His pledge, the Spirit, in your hearts.’” (CCC 1303) 

Baptism is pivotal in the life of any disciple of Christ. One might think that God would have nothing more to give His sons and daughters after Baptism. Yet, He does do more by granting “an increase and deepening of baptismal grace” to those who worthily receive Confirmation. This valuable and life-changing Sacrament is just another sign of God’s marvels in the lives of His beloved children.

First published in The Catholic Faith 4, no. 4 (July/August 1998): 13-14 (slightly edited).

Anointing is a sacrament of healing that is encouraged before surgery or for other ailments, and certainly if death is imminent.  If you or a loved one needs to be Anointed, please call Fr. John Short at 605-472-2500 or Msgr. Charles M. Mangan at 605-521-0175.

Written by Msgr. Charles M. Mangan and shared in a bulletin:

A Most Valuable Gift from God. The Sacrament of the Anointing of the Sick—one of the seven signs instituted by Christ to effect the grace they signify (see the Code of Canon Law, 840)—is usually referred to when one requires it or one’s family member requests it. The Catechism of the Catholic Church offers a useful presentation of this Sacrament. In numbers 1499 through 1532, one discovers the Church’s teaching pertaining to the Anointing of the Sick, which is one of the “Sacraments of Healing.” The Sacrament’s meaning, history of institution, recipient, minister, celebration and effects are discussed, along with a description of Viaticum—“The Last Sacrament of the Christian.” The Catechism asserts “that Penance (Confession), the Anointing of the Sick and the Eucharist as Viaticum constitute at the end of Christian life ‘the Sacraments that prepare for our heavenly homeland’ or the Sacraments that complete the earthly pilgrimage.” (1525) Canon 1004, §1 of the Code of Canon Law states: “The Anointing of the Sick can be administered to a member of the faithful who, having reached the use of reason, begins to be in danger due to sickness or old age.”
 
The Catechism of the Catholic Church speaks of illness and the compassion of JESUS CHRIST. “Illness and suffering have always been among the gravest problems confronted in human life. In illness, man experiences his powerlessness, his limitations, and his finitude. Every illness can make us glimpse death.” (1500) “Illness can lead to anguish, self-absorption, sometimes even despair and revolt against God. It can also make a person more mature, helping him discern in his life what is not essential so that he can turn toward that which is. Very often illness provokes a search for God and a return to Him.” (1501) “Christ’s compassion toward the sick and His many healings of every kind of infirmity are a resplendent sign that ‘God has visited His people’ and that the Kingdom of God is close at hand. Jesus has the power not only to heal, but also to forgive sins; He has come to heal the whole man, soul and body; He is the physician the sick have need of. His compassion toward all who suffer goes so far that He identifies Himself with them: ‘I was sick and you visited Me.’ His preferential love for the sick has not ceased through the centuries to draw the very special attention of Christians toward all those who suffer in body and soul. It is the source of tireless efforts to comfort them.” (1503) “Often Jesus asks the sick to believe. He makes use of signs to heal: spittle and the laying on of hands, mud and washing. The sick try to touch Him, ‘for power came forth from Him and healed them all.’ And so in the Sacraments Christ continues to ‘touch’ us in order to heal us.” (1504) “However, the apostolic Church has her own rite for the sick, attested to by St. James: ‘Is any among you sick? Let him call for the elders [presbyters] of the Church and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven.’ Tradition has recognized in this rite one of the Seven Sacraments.^” (1510)
 
 
Often, Catholics will pose questions about the administration of this Sacrament. Here are three of the most asked questions. 1. “I am planning to have major bypass surgery. Should I ask my parish priest to anoint me or is it best to wait for the priest who serves as the hospital Chaplain to do so?” Either your parish priest or the priest-hospital Chaplain may anoint you. It does make sense to ask your parish priest so that others from your parish may more easily gather with you. Furthermore, since the priest-hospital Chaplain receives numerous requests for the Sacraments when new patients arrive, it can be helpful to him if you have already gone to Confession and been anointed. 2. “My elderly mother lives with me. If I call my parish priest to my house for the Anointing, what should I prepare for him?” Some Catholics have at home a “Sick Call Set,” complete with candles, a holy water bottle, a white cloth, etc. Most priests carry with them exactly what they need; however, whatever you can provide is valuable. (Please remember to give specific directions to your parish priest so that he can locate your house.) 3. “My uncle has been anointed at least three times. His health has been poor for months. When death approaches, should I call our priest again?” The Anointing of the Sick may be administered to the same person more than once if his condition worsens. The Sacrament “takes hold” when it is worthily received. Although your uncle has been anointed, it is important to have the priest there, if at all possible, at the moment of death in order to recite the Prayers for the Dying and to impart the “Apostolic Pardon,” which is also called the “Apostolic Blessing.” This gift from the Church is a Plenary Indulgence in articulo mortis—“at the moment of death.” If a Catholic hasn’t been practicing his faith and is conscious, then he should receive the Sacrament of Penance first before the Sacrament of the Anointing of the Sick.
 
Jesus Christ gave to us this Sacrament, as He did the other six, for our growth in holiness. May the members of His Chaste Bride, the Church deepen in their appreciation for the sublime wonders that this Sacrament confers. And may Holy Mary, Comforter of the Afflicted, intercede for the sick and the dying.

Know of our prayers on the death of loved ones! 

If you would like to schedule a Catholic Funeral Mass - Please let your funeral director know and they can contact the appropriate priest to make arrangements or please call Fr. John Short at 605-472-2500 or Msgr. Charles M. Mangan at 605-521-0175.

The following was written by Msgr. Charles M. Mangan and shared in a bulletin:
     The Holy Souls in Purgatory. May the good and merciful Lord grant to the Holy Souls in Purgatory Everlasting Life in Paradise and unparalleled peace to their grieving families on earth.
    The Catechism of the Catholic Church (1030-1032) has a brief but all-so-helpful treatment on Purgatory. “All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of Heaven. The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire: ‘As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He Who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.^’” 
“This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: ‘Therefore Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin.’ From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead.’”
    I count myself to be very blessed that, as a priest, unworthy as I am, I can offer the Holy Sacrifice of the Mass for the happy repose of these Poor Souls, both individually and collectively as the entire body of the Faithful Departed in Purgatory—the Church Suffering. The Catechism of the Catholic Church asserts that the offering of the Mass holds pride of place in our outreach to the Holy Souls (see 1032). 
    A practice that I have adopted: I recite the Office for the Dead from The Liturgy of the Hours (New York: Catholic Book Publishing Corporation, 1975) monthly. In this way, I especially recall, as the Mass declares in the “The Roman Canon” (Eucharistic Prayer I), those “who have gone before us with the sign of faith and rest in the sleep of peace.”
    One of my favorite parts of the Office for the Dead is from the Office of Readings. An alternative Second Reading that presents a section of a letter written by the Bishop of Saragossa, Saint Braulio (590-651), is furnished. What comfort it provides! Here is a short passage. “Let the hope of resurrection encourage us, then, because we shall see again those whom we lose here below. Of course, we must continue to believe firmly in Christ; we must continue to obey His commandments. His power is so great that it is easier for Him to raise the dead to life than it is for us to arouse those who are sleeping. As we are saying all these things some unknown feeling causes us to burst into tears; some hidden feeling discourages the mind which tries to trust and to hope. Such is the sad human condition; without Christ all of life is utter emptiness.
    Again, Saint Braulio: “O death! You separate those who are joined to each other in marriage. You harshly and cruelly divide those whom friendship unites. But your power is broken. Your heinous yoke has been destroyed by the One Who sternly threatened you when Hosea cried out: ‘O death! I shall be your death!’ And with the words of the Apostle we, too, deride you: ‘O death! Where is your victory? O death! Where is your sting!’” (Volume IV, page 1903)
    Remembering our beloved deceased who are in Purgatory is not only helpful to them but also comforting to us. Every time we pray for them, we assist them on their pilgrimage to Heaven, and we recognize the indescribable compassion of the Almighty bestowed upon them through the prayers and the merits of Mary, the Mother of the Poor Souls.