Signed, Sealed, Delivered: Theologies of Confirmation for the 21st Century
Today in the Anglican tradition, the term “confirmation” carries a dual meaning. For some, it is the sacramental, post-baptismal rite of blessing in which initiation is sealed by the Spirit. For others, it is the time for public ratification of one’s baptismal promises. In terms of adolescent participation, confirmation is often viewed as a rite of passage, a puberty rite that provides strengthening of gifts of the Spirit, as one becomes an adult in the faith community. For many, it is a combination of all three meanings. Orthodox theologian Alexander Schmemann writes, “No other liturgical act of the Church has provoked more theological controversies than this second sacrament of initiation; none has received a greater variety of interpretations.”
“Equipping the Baptized for Ministry in the Episcopal Church” was the umbrella theme for four resolutions (A041, A042, A043, A044)* brought to the 77th General Convention in 2012 from the Standing Commission on Lifelong Christian Formation and Education. Focused on bringing the Constitution and Canons of the Episcopal Church into conformity with the baptismal theology of the Book of Common Prayer (1979), which teaches that “Holy Baptism is full initiation by water and the Holy Spirit into Christ’s Body the Church” (BCP p. 299), these resolutions immediately became known as the “confirmation resolutions,” receiving passionate testimony from those “pro” and those “con” during the Education Committee hearings on this group of resolutions.
Many who spoke against these resolutions felt it would mean removing the rite of Confirmation from our churches. Those who spoke in favor of the resolutions were articulate about the Episcopal Church’s understanding of baptism as full membership in the Church. In committee, deputies were much more open to making changes in the canons, while bishops were not. A042, A043, and A044 were sent back for further study to the Standing Commission on Ministry Development. A041 was rejected.
This scenario is not new to General Convention, diocesan conversations, or the House of Bishops. At the 73rd General Convention of the Episcopal Church in July 2000, Resolution A103 called upon the Standing Commission on Ministry Development to explore the Canons of the Episcopal Church regarding confirmation and the requirement for a member of the Episcopal Church to be confirmed in order to be licensed in any of various ministries, vote as an elector in congregational meetings, or to be considered a “full” member of the Episcopal Church. The subsequent report issued in January 2003 stated that the argument of confirmation being a “sacrament looking for a theology, is moot.”
Despite the report, many questions were not answered, continuing the disagreement of the age of when one should be confirmed, it’s timing in the process of initiation, and the preparation required.
Resolution B013, passed by the 76th General Convention in 2009, urged the Standing Commission on Lifelong Christian Formation and Education to collaborate with the Baptismal Consultation of the Associated Parishes for Liturgy and Mission to “provide to the next General Convention educational resources for formation in Episcopal identity and rites to celebrate that identity, educational resources for training the baptized for leadership positions in the Church and rites for entering leadership positions, and any proposed revisions to the canons to conform them to the baptismal theology of the Book of Common Prayer.” Since first being convened by the Presiding Bishop in 2007, the work of the Baptismal Consultation has been to bring the Episcopal Church canons in line with the baptismal theology of the Book of Common Prayer. The greatest variance between the canons and the prayer book’s baptismal theology lies in the occasional requirement of confirmation to hold office in the Episcopal Church. That’s what brought out the passion for several mornings at 7:00 a.m. in July 2012 in Indianapolis.
The conversation about the role of confirmation in the life of our Church is not going away. Since July 2012, numerous editorials and articles have been written exploring how confirmation might play a role in a twenty-first century church, especially in light of the decline of members and the increase of adults (with their families) coming to the Episcopal Church from the Roman Catholic tradition and Latino communities. The practice of preparation for Confirmation differs widely across the Church within and between dioceses, and the preparation used for leaders (such as Vestry) into the history, doctrine, and polity of the Episcopal Church is just as nebulous.
Despite the 2012 resolutions not passing (being rejected in Committee), they were discussed in both the House of Bishops and House of Deputies, allowing for the first of what will hopefully continue to be many conversations about what role confirmation plays in the life of our Church.
This book seeks to help continue that conversation. It has been my desire to gather the historical perspectives of confirmation together in one place alongside the practical and faith formation needs of youth and adults in our congregations since I first began serious study in the history and theology of confirmation in 2000 while working on my thesis for Virginia Theological Seminary. That led to new guidelines adopted in the Diocese of Connecticut in 2005 and a variety of speaking engagements in other dioceses struggling to develop their own strategies, including the writing of their own curriculum and customaries. Most of these conversations focused on the preparation of youth for confirmation, as well as what the meaning of a “mature decision” meant.
Congregations across our Church continue to encourage adolescents to seek confirmation. Some of this may be due to parental expectation, with the concern that if their children are not confirmed they will “leave the church” or at least, “we should confirm them before they go.” But in many cases it is the young people themselves who wish to take this step. The church’s understanding and articulation of confirmation can help inform how our young people will continue on their faith journey and become active, participating members of our congregations, as well as how the Church supports them.
Almost fifteen years later, conversation is still needed; opinions are passionate and emotions run high. By collecting relevant information in one place (as well as essays from respected theologians, bishops, clergy, and lay leaders in the Episcopal Church), along with a process for congregations and dioceses to have deep conversations about the meaning and role of confirmation, I hope this book will open up new ways for all our members—church leaders (lay and ordained), parents, and young people—to have such an authentic dialogue.
* Resolution A041 Amend Canon I.17 was regarding the training of leadership in history and polity of the Episcopal Church. Resolution A042 Amend Canons I.1.1(b), Canon I.1.2(a), Canon I.25, Canon I.4.1(c), Canon I.4.3(d), Canon I.9.7, Canon III.4.1, Canon IV.17.3; Resolution A043 Amend Constitution Article I, Section 4; and Resolution A044 Review Confirmation Requirements in Title III each involved striking the word “confirmation” as prerequisite to holding an appointed or elected office at all levels the church’s governance.
Sharon Ely Pearson is a long-time Forma member, Christian educator of “too many years to count”, and an editor with Church Publishing Incorporated. She is the author of several other books: “The Prayer Book Guide to Christian Education, 3rd edition” (with Robyn Szoke), “Call on Me: A Prayer Book for Young People” (with Jenifer Gamber), “The Episcopal Christian Educator’s Handbook, Marked for Mission: Youth in Action” (with Bronwyn Skov) due in July 2014. “Signed, Sealed, Delivered: Theologies of Confirmation for the 21st Century” will be published in mid-May. Sharon lives in Norwalk, Connecticut