Confirmation as Faith Formation

Scroll down for links to Confirmation Project joint project of several Christian denominations. 

Confirmation means very different things depending on the particular Christian tradition.  Practices vary widely.  Historically, from the earliest records of church history, it appears that the Sacrament of Baptism was accompanied by chrism, the anointing of oil, and laying on of hands, usually performed by the bishops of the early Christian church immediately following baptism. The roots of this practice are found in Acts 8:14-17 where the apostles laid their hands on baptized Christians.  Origen (185-232) mentions chrism as early as the 3rd century CE.  As time progressed it often was impossible to keep both of those actions together, and so the chrism was often done when the bishop was able to visit the churches, and baptism by local priests.  In the Middle Ages, these developed into two separate sacraments, baptism mostly of infants and confirmation with the post baptismal anointing and catechismal instruction. During the reformation, confirmation became an opportunity to teach catechism to children that had previously been baptized.  Reformers like Luther and Calvin developed catechisms to instruct children in the faith.  The pattern in reformed circles became one of baptism, then in early adolescents, catechism, followed by confirmation.  Depending on the Christian denomination, a number of different practices regarding baptism, catechism, confirmation, and participating in the eucharist eventually developed.  Interestingly, in the Orthodox church, there has been no division and the rite of baptism and chrism (confirmation) have steadily maintained a consistency together throughout the centuries.

Today, a new dialogue has recently begun into CEP (confirmation and equivalent practices) between the Episcopal Church, the Presbyterian Church, the United Methodist Church, the ELCA Lutheran Church, and the African Methodist Episcopal church.  The Confirmation Project is a collaborate effort that seeks to explore questions such as the extent in which CEP are effective in growing disciples in Jesus Christ and supporting a lifelong Christian vocation.  Below are listed some websites that are worth visiting to explore more about confirmation, educational practices in the church and faith formation.   The site also includes a confirmation timeline, FAQ, news and a blog with more information.  The question remains, what is the role today of confirmation in the faith formation of both children and adults?  How do we grow in our understanding of these important rites in our spiritual life and development?  What practices can best help Christians develop a life long process of discipleship?  These are important questions to consider.  Furthermore, these are not simply questions of practicality or personal preference but reflect important theological understandings of the Sacraments, the Holy Spirit, Baptism, conversion, and inclusion in the church.

In my own Presbyterian tradition, confirmation has been mostly reserved for youth, traditionally this has meant those between the ages of 13-15.  Confirmation follows when a child is old enough and follows a brief period of education to help in their faith formation and in reaffirming the vows taken on their behalf at their baptism.  This can often become an important rite of passage and gives them a sense of belonging and allows them to ask important questions about their faith. These resources are offered as a starting place for this important discussion in your church about the role of confirmation in the formation of faith and spiritual development in the life of Christians.

Princeton Theological Seminary Confirmation Project site

The Confirmation Project Website

click to view worship bulletin for Service of Confirmation 4-12-2015 Easter 2

Life Long Faith (ELCA) initiative for faith formation

Best Practices in Adolescent Faith Formation

Confirmation (Catholic Online Encyclopedia)

Roman Catholic: The Sacrament of Confirmation

Sermon: Reflections on the Season of Pentecost

Click here to listen to sermon "Pentecost Fire"

Pentecost is the celebration of the coming of the Holy Spirit on the church as the paraclete (παράκλητος) "the one called along side" to empower the church for mission and service.  This Pentecost sermon looks at the text from Acts 2:1-12 to the Pentecost event.  Fire gives warmth and energy, but it can also be destructive.  The early church responds with great boldness and courage but the history of the first several centuries of the church is one of persecution and suffering.  Yet the spirit not only empowers for witness but sustains in the hour of greatest need.  To Holy Spirit is the Spirit of Christ, and comes to bring new life where there once was none.  

Sermon Easter 3

Easter is the season that we celebrate the Resurrection of Jesus and its implications, and our lectionary guides us into selecting from the Gospel of John and the Epistles of John several passages for our consideration.  As disciples of Jesus we have been birthed into a new reality, a new existence, members of the family of God, called to be children of God.  This is the message of 1 John 3:1-7.  If we are children of God, a new seed has been planted in us that when nurtured will raise us to be like Christ.  Although we are still encumbered by sin, those things that keep us from loving God and neighbor, our liberation has begun and a new reality awaits.  The second sermon comes from Mark's resurrection account, and centers around the instructions Jesus gives his disciples that he will go ahead of them to Galilee.  

click to listen to sermon "Children of God"

click to view worship bulletin for 4-19-2015

click to listen to Easter 2015 sermon "He Will Go Ahead of You"

click to view worship bulletin for Easter 4-5-2015

The Great Vigil of Easter

THE GREAT VIGIL OF EASTER

Scroll down for links to pdf of Great Vigil liturgy in several different traditions
Scroll down for a video of the Great Vigil Services from the National Cathedral

The Great Vigil of Easter is considered the first service of Easter, and today is usually celebrated between sunset on Holy Saturday, and sunrise on Easter morning.  It is one of the most ancient services in Christian worship.  The service varies between different Christian traditions but this is a very rich, theological, and moving service. The Service usually is comprised of four parts, the liturgy of light (or service of light), the liturgy of the Word, Baptism, and the Holy Eucharist.

The liturgy of light - The service begins in the darkness, (either in the evening outside the church, or in a dimly lit church, or in the early morning before the sun rises), in the darkness a fire is kindled.  Ideally, it should be kindled by natural light (flint/steel), a small fire may be started in a fire urn.  From this fire, the Christ Candle, or the Paschal Candle will be lit.  The Christ Candle is snuffed out at a Tenebrae or Good Friday Service and isn't re-lit until Easter morning.  The Christ Candle is processed into the church alone, (no other crosses) followed by the people, symbolizing the pillar of fire that led the Children of Israel.   After the Christ Candle is brought into the church, worshippers light smaller candles that they hold either till the liturgy of light or liturgy of Word is completed.  One candle is lit from the Christ Candle and passed to all others.

The liturgy for the Great Vigil is one of the most richest of all the liturgy in the church.  It recounts several Old and New Testament passages that weave together to tell the story of the salvation of God's people.  This is usually part of the second movement of the service in the liturgy of the Word.  Usually, four readings are selected plus a gospel reading, and a sermon is preached.  Some churches keep the full nine to  twelve readings which are quite lengthy.

Traditionally, many Christians receive Baptism during this service.  If there are no baptism, it is still an opportunity to reaffirm the vows made at a Christian baptism for those in attendance.  The service concludes with Holy Communion celebrating the Presence of the living Christ among his people.

In some traditions, other highlights may includes the blowing of a shofar (rams horn) prior to the first Alleluia of Easter.  This takes place right after the conclusion of the Liturgy of the Word.   The Great Noise is symbolic of the Resurrection, worshippers are encouraged to bring bells, or noise makers, and as the lights are raised the altar candles are lit from the Christ Candle or Paschal Candle, at the conclusion of the Great Noise, a hymn may be sung (festive with accompanying music and instruments).  Asperges is the sprinkling with holy water by the clergy of the people reenacting the Old Testament liturgical practice.  This can be done after Baptism, or during the reaffirmation of Baptismal covenant.

This service can vary between the different Christian families, the Roman Catholic, Greek and Russian Orthodox, and Protestant branches each have this service in their worship liturgies. The Easter Vigil has its origins in the earliest centuries of Christianity.  It was sometimes referred to Holy Saturday and was especially devoted to the baptism of catechumens.   Most Christian denominations today have this service in their worship.   If your church does not have this as a service, think about including it as part of a Easter sunrise service, or as a special service on Holy Saturday.  Below see a few links with different variations of the service.

Presbyterian Church USA

Roman Catholic Church

Greek Orthodox

Greek Orthodox liturgy rubric

Lutheran ELCA

Episcopal Church

Anglican Church of Australia

Liturgies.net (on line Easter resources)

Reformed Church in America

United Methodist Church

Video from Youtube of the Great Vigil Service from the National Cathedral in 2016

Tenebrae: A Service of Worship for Good Friday

click on this link to listen to Tenebrae Service for Good Friday

Click here for Good Friday Bulletin

Service of Tenebrae: A Service of Worship for Good Friday at First Presbyterian Church of Umatilla Florida.  Tenebrae which means service of shadows has been with the church since the Middle Ages, it is a service of meditation on the suffering and passion of Christ in readings, music and silence.  During the service the lights are dimmed and the flame of the Christ candle is extinguished representing Jesus death, the service continues on Easter morning with the re-lighting of the paschal candle.  

3 Sunday in Lent John 2:13-22

(Used by permission Art in the Christian Tradition)

We often are most comfortable with the meek and mild Jesus, or the Jesus that takes children into his lap to bless them.  But we do ourselves and our churches a disservice when we look past the stories of Jesus like the one found in John 2:13-22.  Jesus is in a rage.  Some people perhaps would like to try to soften the image, but this painting well captures the tumult of Jesus cleansing the temple.  Yet too often in the past this story has bee seen in a distorted way, as if this is about Christianity vs Judaism.  The reality is that this is a lesson for all of religion worldwide.  Many commentators agree that what incited Jesus, was the practice of placing the currency exchange (Roman coinage had to be transferred into temple coinage) in the court of the Gentiles, the one place that non-Jews could come to worship.  This goes to the heart of a problem with all of religion, especially Christianity.  How often do we unintentionally place barriers for others preventing them from coming to worship?  Can our own prejudices, blindspots, or even practices prevent all from coming to worship.  Jesus preached and acted against a system so embedded in its own pragmatic selfish concerns that it was insensitive to the needs of worshippers.  Placing barriers to the participation of all people.  Today, we still see issues of racism and social injustice prevalent.  Perhaps we should take time during this lenten season to reflect on ways that we can reach out to others making our churches a place that is welcoming.  The temple was suppose to be a place of worship for all people, of every gender, race, culture, sexual orientation or gender identity.  We also should have the same passion that Jesus had to see justice and mercy extended to all. 

Ash Wednesday Meditation Matt 6: 1-6, 16-21

This Ash Wednesday text is often misunderstood.  When Jesus told his audience not to do their alms in public, he was not saying that public prayers should not be offered, or that acts of mercy or charity should be ignored.  Jesus was instead reminding us that the inner motivation of heart was more important than the outward actions.  This doesn't mean that our faith should be private. Our faith takes place in both private and public settings, part of our corporate worship is gathering and reciting public corporate prayers.  However, these should not be opportunities to impress others, nor should we forget that while we do not live perfect lives, in fact, we are far from perfect, we should beware of the kind of religious life that acts one way in public but quite another in private.  How we treat people matters, and we cannot have the kind of devotion that is insensitive to people during our week but them ignores our actions on Sunday.  Lent is a time of self examination, it is a time for us to turn in repentance once again and focus on the life giving sacrifice of Jesus on the cross.  Let me invite you this lent to make a commitment to engage spiritual disciplines in your life as we walk together with Christ into this special season of the Christian year.