Sacraments of Initiation for Children Already Baptised

Sacraments of Initiation: sequence, age and other issues

Bishop Anthony Fisher’s Address to Clergy, St Patrick’s Cathedral Hall, Parramatta, 22 July 2010

1. Background

In May 2009 the Council of Priests of the Diocese of Parramatta appointed a Committee to review the policy and practice of the Sacraments of Initiation (‘SOI’) and First Penance for children who have been baptised (‘the Review’). The Committee engaged clergy, pastoral associates and sacramental teams in identifying the range of interpretations of the existing Diocesan Policy, the actual practices on the ground, formation opportunities and some other matters.

In September 2009 it presented a draft report to the Bishop.

In view of the diversity of interpretation and practice found by the Committee it recommended:

• that the diocesan policy either be recommitted to or revised to ensure greater consistency across the diocese
• that the sequence, age and preparatory process for SOI (and First Penance) be clarified
• that a formation plan for clergy, sacramental coordinators and their teams be developed addressing liturgical, theological and pastoral dimensions
•  that a clear protocol be established for liturgical celebrations and
• that parishes be appropriately supported in this area.

In visiting all the deaneries and about half the parishes so far, several of these questions have recurred. It is a tribute to how seriously people take the sacramental life in general, and SOI in particular, that these matters have been drawn to my attention so early and often, and that many of you have expressed a passion for their resolution.

This morning I would like first to address the issue of the chronology (that is, sequence and age) of receiving SOI – Baptism, Confirmation and the Eucharist – as well as First Penance. Other matters such as appropriate models and programs of preparation will follow after the resolution of this matter. I will note some other outstanding questions that arose in the Review or my meetings with you. I will welcome your comments and suggestions.

2. Five distinct chronologies

There have been at least five distinct chronologies of SOI so far. It would be interesting to tease out, had we the time, what worldviews, anthropologies and sacramental theologies underpinned these particular pastoral practices in each period, what great figures, forces and ideas led to their being embraced, what effects they had and so on. But let me start with my five models.

2.1 Patristic SOI

The Church teaches that the 7 sacraments were instituted by Christ (Council of Trent DS 1600-1; CCC 1084, 1114, 1117, 1131, 1210).

The three SOI lay the foundations of Christian life and to some degree match the stages of birth, feeding, growth and passing (Paul VI, Divinæ consortium naturæ; CCC 1210 & 1212; RCIA Introduction 1-2). The spiritual birth of Baptism comes first, of course: it is the gateway to life in the Spirit and the door to the other sacraments; it frees from sin, makes us children of God, members of Christ and His Church (CCC 1213). Yet passing through the doorway is not the end of Christian initiation.

“The apostles, in fulfilment of Christ's will, imparted to the newly baptised by the laying on of hands the gift of the Spirit that completes the grace of Baptism. For this reason in the Letter to the Hebrews the doctrine concerning Baptism and the laying on of hands is listed among the first elements of Christian instruction. The imposition of hands is rightly recognised by the Catholic tradition as the origin of the sacrament of Confirmation, which in a certain way perpetuates the grace of Pentecost in the Church.” (Paul VI, Divinæ consortium naturæ; CCC 1288; cf. Acts 8:15-17; 19:5-6; Heb 6:2)

While there is some uncertainty and ongoing debate about the theologies and practices underpinning the evolving practice of SOI in the early Church, it seems that Baptism-Confirmation was seen as a ‘double sacrament’ (St Cyprian; cf. CCC 1290), celebrated as a continuous rite. The newly initiated were then brought from the baptistry (if there was one) into the Church and received their First Eucharist at the Mass which followed; First Eucharist could then be said to “complete Christian initiation” (CCC 1322). Ideally all this occurred in the Cathedral at Easter at the hands of the bishop. Adults, children and babes were all initiated according to this sequence. This ancient chronology has been recovered, more or less, in the post-Vatican II Rite of Christian Initiation of Adults. It has also survived in the Oriental Rites of the Catholic Church, which complicates matters when Maronite or other Eastern Catholics in our parishes and schools are already fully initiated but want to take some part in our sacramental celebrations.

This ancient chronology emphasised the unity of SOI. There was no expectation that candidates would know everything about the sacraments before receiving them. As the Catechism of the Catholic Church points out, “Although Confirmation is sometimes called the sacrament of Christian maturity, we must not confuse adult faith with the adult age of natural growth, nor forget that the baptismal grace is a grace of free, unmerited election and does not need ratification to become effective.” (CCC 1308) Thus in the ancient Church even newborns were Confirmed.

For those of catechetical age, however, evangelisation and a process of catechesis was required before reception of the sacraments and mystagogia or further catechesis after initiation. The chrismation after Baptism, which survives to this day in the Latin West, hints at this formerly seamless celebration of the double sacrament. In the early centuries initiation was a single process even if extended over several months (or in some cases years) from when the catechumens were first admitted until their post-sacramental catechesis was completed.

2.2 Romanesque SOI

In the late Patristic Latin West and beyond it proved increasingly difficult for the bishop to initiate all those who were ready and so Baptism was increasingly performed locally by priests on behalf of their more distant bishops. The renewal of baptismal promises and the sealing at Baptism recalled the original connection between the two sacraments; the anointing with chrism blessed by the bishop emphasised the connection with him and so the wider church. As Confirmation continued its evolution as a distinct sacramental act in the West it was normally reserved to the bishop. Thus Confirmation was postponed until the bishop was next in town and then it was conferred upon those of any age, from babies to the elderly, who had been baptised since the bishop was last around. First Holy Communion normally followed immediately upon Confirmation.

This was not merely a matter of convenience. As Christians looked back to the Scriptures for the origins of their sacraments they read of a laying on of hands by which the Holy Spirit was sent distinct from and subsequent to Baptism, e.g.

Now when the apostles at Jerusalem heard that Samaria had received the word of God, they sent to them Peter and John, who came down and prayed for them that they might receive the Holy Spirit; for it had not yet fallen on any of them, but they had only been baptised in the name of the Lord Jesus. Then they laid their hands on them and they received the Holy Spirit. (Acts 8:14-17)

This second ancient chronology of the sacraments enabled the development of a distinct theology and practice of the sacrament of Confirmation, which otherwise appeared as a sort of glorious appendix to Baptism, shining and scented but rather unnecessary. Now the sacrament could speak of the unity of the wider Church around and through its bishop and his role in ‘confirming’ that which the priest had done in the local parish at Baptism. It was now the bishop who normally mediated the Pentecost outpouring of the Holy Spirit, while the priests first united the candidates to Christ in Baptism. In the process something of the original unity of the process of initiation was lost; but maintaining the connection of Confirmation with the bishop while allowing priests to do the Baptisms was a useful compromise.

2.3 Pre-modern SOI

By the gothic or medieval period the number of adult candidates for initiation had declined as ‘Christendom’ ensured that, wherever the Church was, most people were initiated as babies. Baptism was now normally received in infancy, First Confession at the age of discretion or reason (presumed to be 7) or in the years thereafter, and Confirmation and Eucharist increasingly postponed till puberty or adolescence (age 12 to 18) but before marriage or vows of religion (D437). Theologians such as Aquinas pointed out that to receive the sacraments of Confirmation and Eucharist before the age of reason would be otiose, as the grace of Baptism is fully operative until a person is old enough to sin and fall from grace (Aquinas, Summa Theologiae III, qq. 66-72).

The medieval requirement that candidates for Confirmation, unless in danger of death, must have attained the use of reason (or be even older if this is the local custom) was entrenched by the Council of Trent as ‘more fitting’ and survives to this day in Western law and practice (CCC 1307; CIC 889.2, 891). In many countries today Confirmation is postponed to the mid-teens (in the US up to 16). (However, parents may choose to have their child confirmed earlier than the local custom or legislation, if the child is at least of the age of reason and properly disposed and instructed: Congregation of Divine Worship, 18 December 1999).

This practice has allowed the development of the idea that Confirmation is a sacrament of Christian adulthood, indeed for ‘soldiers for Christ’ or willing-to-be martyrs for the faith, which suited an age of courtly love and crusading and was emphasised by the bishop slapping the candidate’s cheek as in the knightly custom of accolade. This idea had precedent in the ancient Liturgy of Antioch (see CCC 1297). Vatican II and its subsequent canon law and catechism maintained something of the spiritual adulthood or warfare idea when it declared that “the sacrament of Confirmation confers a character … (by which the candidates) are made strong and more firmly obliged by word and deed to witness to Christ and spread and defend the faith” (LG 11, CCC 1285 & 1303, CIC 879). The contemporary Rite of Confirmation no longer includes such obvious military imagery, but continues the language of witness and strengthening and, in many places, the gesture of a tap on the cheek.

By the Reformation period some saw the sacrament as a chance for the candidate freely to choose or ‘confirm’ what had been done by his parents and the Church in bringing him to Baptism as an infant. This also aligned the sacraments more closely with the rites of passage that anthropologists note are commonplace in most cultures and religions, including Judaism. The idea that Confirmation marks the onset of spiritual adulthood also had some precedent in the writings of the Fathers, e.g. St Cyril of Jerusalem. Nonetheless, art and other records of the pre-modern period suggest that some candidates were (still or again) being confirmed and communicated before puberty.

Throughout the medieval and pre-modern period the diocesan bishop was the ordinary minister of Confirmation in the Latin Rite. This was eventually defined by the Councils of Florence (D573 and 697) and of Trent (Sess. VII, De Conf., canon 3).

2.4 Pio9 SOI

In the Counter-Reformation and early modern period the practice of Baptism in infancy, Confirmation in adolescence and First Holy Communion immediately or soon thereafter continued in most places until the 19^th Century, though in some places Confirmation and First Holy Communion were held earlier. It is commonly thought that it was Pope Pius X who upset the traditional sequence. In fact, however, a series of synods in France and elsewhere during the post-Napoleonic recovery of the Church in Europe proposed lowering the age of First Holy Communion in order to counter Jansenism, to promote greater Eucharistic devotion and especially to encourage more frequent reception of the Sacrament. It was argued in these Synods and by various scholars that delaying Confirmation was less serious than delaying Eucharist, which should be the daily bread of Christians, and that this would allow appropriate catechesis at least for Confirmation. Those who favoured this ‘new’ sequence of SOI pointed to the apostolic precedent of the Last Supper preceding Pentecost. The practice of First Holy Communion before Confirmation became widespread in Europe during the reign of Pope Pius IX. It was sometimes resisted by Rome and there were even moves at the First Vatican Council to ban it and assert the ancient sequence was unchangeable. (See Turner on these Synods and the responses of Pope Leo XIII and the Roman congregations.)

Despite curial resistance St Pius X famously lowered the age of First Holy Communion to the age of discretion (age 7) and confirmed the already growing practice of the ‘First Holy Communion’ celebration for children [Quam singulari (1910)]. Though the sequence of SOI was not treated in the decree the effect was to change the order of the sacraments in most of the Western Church to Baptism-First Penance-First Communion-Confirmation, and the age of reception to 0+ for Baptisms, soon after 7 for First Confession, soon after First Confession for First Holy Communion, and adolescence (anywhere from 8 to 16) for Confirmation.

the practice in the Latin West has not been uniform. In many Spanish-speaking countries, it was customary for the bishop to confirm two- and three-year-olds presented for Confirmation in the cathedral. In Italy, Confirmation was often received on the same day as First Communion, but not at the same ceremony; First Communion was received at the morning parish Mass, Confirmation in an afternoon ceremony concluding with Benediction. In the countries of northern Europe and English-speaking countries generally, Confirmation was received after a separate catechesis during the last years of elementary school; more recently, under the influence of the catechetical movement, this age was sometimes deferred into mid-adolescence or later.

The Pio9 chronology, which endured throughout the West until Vatican II and survives in many places to this day, allowed preparation for First Confession and First Holy Communion to take place in a different year(s) to preparation for Confirmation. It also allowed a particular, dare I say, sentimental style of celebration of First Holy Communion for children, perhaps best recalled by the hymn On My First Communion Day. Many priests, teachers and catechists attested that this separation was pastorally useful and that younger children seemed readier for catechesis on the Eucharist than for catechesis on Confirmation. They regarded the Pio9 chronology as a useful pastoral innovation and a development of practice, if not of doctrine.

However, the previous order of SOI – Baptism, Confirmation and Eucharist – had been upset and liturgists thought the new order lacked the warrant of tradition and theology. The Catechism of the Catholic Church presumes the pre-Pio9 sequence in some paragraphs (eg 1212) but the Pio9 sequence in others, e.g. 1285.

2.5 Post-modern SOI

In the post-Vatican II period several dioceses around the world determined to return to the pre-Pio9 order of SOI – Baptism-Confirmation-Eucharist – but influenced by a desire to move Confirmation as close in time as possible to Baptism (and perhaps by the desire to maintain special children’s ceremonies) another novel chronology appeared. Now Confirmation took place much earlier than in the pre-Pio9 period, around the age of reason (age 6, 7, 8 or 9), and commonly outside of Mass. Then, in the same ceremony or later in the same year, First Holy Communion was celebrated. First Penance normally took place before Confirmation, as is required (CCC 1310), but in a few places it took place after Confirmation.

Though some characterise this as a ‘return to the ancient order’ and rationale for SOI, it is in fact a fifth and previously unprecedented chronology: until the 1980s there was no precedent for confirming 8-year-olds. Advocates of a return to the pre-Pio9 sequence point out that “sacraments are a divine gift, not a graduation present”.

Reflecting the question of sequence of SOI raised at the Synod on the Eucharist, Pope Benedict noted that “Different traditions exist within the Church. There is a clear variation between, on the one hand, the ecclesial customs of the East and the practice of the West regarding the initiation of adults, and, on the other hand, the procedure adopted for children. Yet these variations are not properly of the dogmatic order, but are pastoral in character.” (Sacramentum caritatis 18) He hinted at his own preference when he said “we need to ask ourselves whether in our Christian communities the close link between Baptism, Confirmation and Eucharist is sufficiently recognised. It must never be forgotten that our reception of Baptism and Confirmation is ordered to the Eucharist. Accordingly, our pastoral practice should reflect a more unitary understanding of the process of Christian initiation ... The Holy Eucharist, then, brings Christian initiation to completion and represents the centre and goal of all sacramental life.” (Sacramentum caritatis 17) Rather than resolving the matter, however, the Pope directed that “In close collaboration with the competent offices of the Roman Curia, Bishops’ Conferences should examine the effectiveness of current approaches to Christian initiation, so that the faithful can be helped both to mature through the formation received in our communities and to give their lives an authentically eucharistic direction, so that they can offer a reason for the hope within them in a way suited to our times (cf. 1 Pet 3:15).”

The Diocese of Parramatta policy states that “It is appropriate that this be a single process involving renewal of Baptismal promises, sealing with the gift of the Spirit (Confirmation) and introduction to the Eucharistic table.” In fact, most Parramatta parishes have Confirmation and First Holy Communion on separate occasions.

No consistent policy has been followed in the US and Australia, with each diocese going its own way. In our ecclesial province, for instance, most dioceses have First Holy Communion before Confirmation (Armidale, Bathurst, Canberra & Goulburn, Lismore, Sydney, Wagga Wagga, Wollongong) but four dioceses have it after Confirmation (Broken Bay, Maitland-Newcastle, Parramatta, Wilcannia-Forbes).

2.6 Conclusions re chronology

There is no one chronology for SOI in the Latin Church. ‘Initiation-Tridentinists’ assert that one time in history, e.g. AD500 or AD1950 or AD 1990, was when we got it right and that all other periods have got it wrong. In fact, there are multiple traditions, each with a particular chronology reflecting a particular anthropology, sacramental theology, and pastoral pros and cons.

After reviewing the history and theology, Karl Rahner’s Encyclopedia of Theology suggested – and I agree – that:

The whole question is simply a pastoral one. It is important, no doubt, to restore the old order of initiation and, above all, to make the Eucharist the climax of initiation, with the People of God united around their Lord. But it is equally certain that there are grave pastoral reasons in some countries for confirming children only when they are about to become adults. Vatican II wisely refused to impose a uniform rule upon all. (p281)

3. Parramatta initiation

3.1 Current practice

In the Diocese of Parramatta the Review found that

• most parishes follow the sequence Baptism, Confirmation, First Holy Communion; but some parishes follow the sequence Baptism, First Holy Communion, Confirmation
• most parishes have First Confession before Confirmation; but some parishes have First Confession after Confirmation but before First Communion
• most parishes have Confirmation around age 8/9/10; but some parishes have Confirmation around age 11/12
• most parishes have First Communion around age 8/9/10; but some have First Communion around age 7
• most parishes have Confirmation and First Communion in separate ceremonies; but some parishes have Confirmation and First Communion in the same ceremony
•  of those parishes that separate Confirmation and First Communion, some have interstices as short as 2 days, others as long as a year or more, most a month or 2 or 3.

3.2 Strengths of the current policy and practice

The Review found that some thought the restoration of the more ancient sequence of SOI was theologically-liturgically preferable and had been pastorally effective.

Some liked the flexibility in Parramatta for each parish to go its own way on the chronology of SOI.

There was widespread praise for the family and parish-based preparation for the SOI.

3.3 Weaknesses of the current policy and practice

In our Review some thought the return to the pre-Pio9 sequence in recent times had been catechetically and pastorally disadvantageous. Levada notes the reports of pastors “who often find that the meaning and significance of Confirmation is overwhelmed in practice by combining it with first Communion.” He argues for the postponement of Confirmation to allow an extended catechesis along the lines of the RCIA and the experience of the neocatechumenate movement.

The Review reported that most thought that whichever chronology is preferred, it should be consistent throughout the Diocese, rather than the ‘free for all’ that has developed. This will help ensure that children who move around the Diocese do not ‘fall between the cracks’ and that parents are less confused about what is expected of them.

Most thought there should be a consistent policy on whether Confirmation and First Holy Communion are celebrated in the same ceremony or separate ceremonies.

The Review identified a range of ways in which parishes might be better assisted with preparation for SOI.

3.4 Proposed changes to Parramatta practice

The Review proposed that the policy be tightened or revised to ensure greater consistency across the Diocese.

Most would seem to agree that it should be Diocesan policy that Confirmation and First Holy Communion should be celebrated in separate ceremonies.

Some prefer the sequence Baptism at age 0+, with First Confession, Confirmation and First Communion all around age 8 and in that order. Others prefer the sequence Baptism at age 0+, First Confession around age 7-8, First Communion around age 8-9 and Confirmation around age 10-11.

4. Further questions

4.1 Minister of the Sacrament of Confirmation

Several priests have expressed a preference that the Bishop(s) as far as possible confer the sacrament of Confirmation rather than Episcopal Vicars; some have suggested that where the Bishop(s) cannot do so, the Parish Priest should be delegated. In the Western Church the bishop is the ordinary minister of Confirmation and normally administers that sacrament; certain specified priests may be granted the faculty in cases of necessity (CCC 1312 & 1313; CIC 882 & 884). The Catechism of the Catholic Church observes that:

In the Latin Rite, the ordinary minister of Confirmation is the bishop. If the need arises, the bishop may grant the faculty of administering Confirmation to priests, although it is fitting that he confer it himself, mindful that the celebration of Confirmation has been temporally separated from Baptism for this reason. Bishops are the successors of the apostles. They have received the fullness of the sacrament of Holy Orders. The administration of this sacrament by them demonstrates clearly that its effect is to unite those who receive it more closely to the Church, to her apostolic origins, and to her mission of bearing witness to Christ. (CCC 1313)

4.2 Who should be initiated?

Some would exclude children from Baptism, First Penance, Confirmation and/or First Holy Communion if their family does not regularly attend Mass or are in irregular situations or fail to contribute in some other way to the life of the parish, e.g. through planned giving.

The Church’s pastoral practice throughout history has always been to err in favour of giving the sacraments when there was a doubt, e.g. about the person’s disposition, likelihood of seeing through the commitment or even whether they were still alive. The canon law provides that parents should bring their infants for Baptism within the first few weeks of life (CIC 867.1). So important is Baptism to salvation that the law even condones Baptism of a child in danger of death against the parents’ wishes (CIC 868.2). No parents seeking Baptism for their child should be denied it if there is a ‘founded hope’ (spes habeatur fundata), that is, some reason to believe that the child will be brought up in the Catholic religion (CIC 868.1.2). The sacraments are not magic, and cannot substitute for evangelisation, sound catechesis and other aspects of a good Christian upbringing. But it is our Catholic faith that they have a profound ontological effect, bring with them the gifts of faith, hope and love, membership of God’s family the Church and the passport to eternal life; SOI are therefore not to be denied to any child unless for very grave reason, e.g. where a couple has made it clear they intend to bring the child up as an atheist or devil-worshipper and are only getting the child baptised in order to get him or her into a cheap private school.

Likewise, the Church teaches that “Every baptised person not yet confirmed can and should receive the sacrament of Confirmation.” (CCC 1306) The canon law requires the diocesan bishop to ensure that the sacrament of Confirmation is conferred “upon his subjects who duly and reasonably request it” (CIC 885.1). To duly and reasonably request it, candidates must have the use of reason, be suitably instructed, properly disposed and able to renew the baptismal promises (CIC 889.2; Rite of Confirmation 12). The faithful, for their part, are bound to receive it “at the proper time” and parish priests are bound to see to it that they are properly instructed and do receive it at the proper time (CIC 889).

4.3 Preparation for SOI

Most favour a continuation of family and parish-based preparation for SOI, with assistance from the Catholic school RE classes and the state school catechist classes. Several suggested that the present preparation is too short/rushed. The Review suggested various improvements to current family and parish-based preparation for SOI.

4.4 Formation of Sacramental Coordinators and their teams

The Review suggested various improvements to be made in formation of Sacramental Coordinators and their teams.

4.5 Older candidates

Another question raised was how best to deal with older candidates for SOI for whom the preparation with younger children and even the ceremony with younger children may not be appropriate.

4.6 Children of Oriental rites

Another question raised was how best to provide pastorally for already fully initiated children of Oriental Rite who want to be part of the preparations and celebrations with their classmates of Latin Rite.

4.7 Connecting with parents

Several questions were raised about how better to connect with parents and to maximise the faith enrichment for them.

4.8 Should babies and children in danger of death be Confirmed?

The teaching of the Church is that they should.

If a Christian is in danger of death, any priest can give him Confirmation. Indeed the Church desires that none of her children, even the youngest, should depart this world without having been perfected by the Holy Spirit with the gift of Christ's fullness. (CCC 1314)

4.9 Confirmation within Mass or outside Mass?

The canon law and the Rite of Confirmation require or presume that Confirmation is normally celebrated during Mass, e.g. CIC 881. In the Diocese of Parramatta where children who have not made and are not in that celebration making their First Holy Communion, Confirmation is commonly celebrated outside of Mass.

5. Some questions for discussion

There are many more questions we might discuss about SOI but that should be more than enough to get us talking! I would invite you now to consider these questions for discussion:

Theologically and pastorally, do you think Confirmation should precede First Holy Communion and at what ages should these sacraments take place?

In what circumstances, if any, should we refuse someone admission to one of the SOI?

What support is needed to encourage and develop the sacramental teams in our parishes?

How else can we as a Diocese encourage, develop and assist in the sacramental life of our people?

6. Some further reading

Austin, Gerard. Anointing with the Spirit (New York: Pueblo, 1985).

Caldecott, Stratford. The 7 Sacraments: Entering the Mysteries of God (New York: Crossroad, 2006).

Fransen, Piet “Confirmation,” in Karl Rahner sj, Encyclopedia of Theology: The Concise Sacramentum Mundi. (Continuum, 1975), 276-283.

Holohan, Gerard. “At what age confirmation?” November 2008 www.bunburycatholic.org.au/pastoral-statements/at-what-age-confirmation.html 

Kavanagh, Aidan. The Shape of Baptism: The Rite of Christian Initiation (New York: Pueblo, 1978).

Kavanagh, Aidan. Confirmation: Origins and Reform (New York: Pueblo, 1988).

Levada, William. “Reflections on the age of confirmation.” Theological Studies 57 (1996), 302-313.

Levering, Matthew and Michael Dauphinais (eds). Rediscovering Aquinas and the Sacraments: Studies in Sacramental Theology (Chicago: Hillenbrand Books, 2009).

Marsh, Thomas. Gift of Community: Baptism and Confirmation. Wilmington: Glazier, 1984).

Marsh, Thomas. “Confirmation,” New Dictionary of Sacramental Worship (ed. Peter Fink, Collegeville: Liturgical Press, 1990).

McKenna, Briege. The Power of the Sacraments. (Cincinnati OH: Servant Books, 2010).

Mick, Lawrence. Understanding the Sacraments Today. (Rev. ed., Collegeville: Liturgical Press, 2006).

Sargent, Robert. Walking in Newness of Life: The Sacraments of Initiation (New York: Paulist Press, 2007).

Scannell, T. “Confirmation,” The Catholic Encyclopedia (New York: Robert Appleton Company, 1908) www.newadvent.org/cathen/04215b.htm 

Searle, Mark. Christening: The Making of Christians (Collegeville: Liturgical Press, 1980).

Turner, Paul. Ages of Initiation (Collegeville: Liturgical Press, 2000).

Turner, Paul. Sources of Confirmation: From the Fathers through the Reformers (Collegeville: Liturgical Press, 1993).

Turner, Paul. “Benedict XVI and the sequence of the sacraments of initiation,” Worship 82(2) (March 2008), 132-140.

Wilde, James. When Should We Confirm (Chicago: LTP, 1989).

Woestman, William. Initiation, Penance, Anointing of the Sick: Commentary on canons 840-1007 (3rd ed, Ottawa: St Paul University Press, 2004).