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As the solemnity of Pentecost draws near, and as we follow the readings of the daily Masses, our thoughts are brought to questions regarding the Holy Trinity in general, and the Holy Spirit in particular.

There are many opinions circulating in the world today about how we receive the Holy Spirit, when the Holy Spirit is given to us. I wish to address some of these, and then discuss the effects of the sacrament of Confirmation. In this way we can deepen our relationship with the Holy Spirit and courageously defend and extend the faith.

Some say that we receive the Holy Spirit as soon as we believe in Jesus Christ for the first time. This is an error widely held by most Protestant sects, and therefore they either reject or have erroneous definitions of the Confirmation. Why be sealed in Confirmation, if I am saved by faith and sealed by the Holy Spirit then, right?

Less common are other errors about how one receives the Holy Spirit. Some say they received the Holy Spirit when they had some profoundly emotional experience of God or a deep consolation. Let us not undervalue such experiences or consolations, but they are not the equivalent of receiving the Holy Spirit. There are others who claim that the Spirit is received in Baptism. I am also finding that a certain error seems to grow and spread daily, that the Eucharist is not only Jesus, but the Father and the Spirit as well, and such tenants assert that we receive the Holy Spirit in the Eucharist. Some charismatic groups, Catholic and non-Catholic, claim to receive the Holy Spirit in a way alien to the sacrament of Confirmation, such as by a so-called Baptism in the Spirit, by being on fire by the Spirit, by simply asking for him, by having the experience, and such like. All of these things are errors.

The Holy Spirit is given in one way: through the sacrament of Confirmation. Pope St. Innocent I says, “[the bishops] give the Spirit Paraclete.”[1] Innocent II stated that through Confirmation, “the Holy Spirit is given for an increase (of grace) and of strength.”[2] Pope Innocent IV associated this sacrament clearly with the laying on of hands by the Apostles, by which they “imparted the Holy Spirit.”[3] The Council of Florence asserted that the effect of Confirmation is, “because in it the Holy Spirit is given for strength… that the Christian might boldly confess the name of Christ.”[4]

The Holy Spirit, as the Father, is related in some way to the nature and effects of all the sacraments. Pope Innocent III stated that the sacraments are celebrated “with the inestimable and invisible power of the Holy Spirit cooperating.”[5]

Baptism, Confirmation and the Eucharist are related. The most concise teaching regarding this, I think, is found in the decree for the Armenians in the Council of Florence (1439): “Through baptism we are spiritually reborn; through confirmation we increase in grace, and we are made strong in the faith; reborn, however, we are strengthened and nourished by the divine sustenance of the Eucharist.”[6] The same passage teaches that Baptism, Confirmation and Holy Orders “imprint an indelible sign on the soul, that is, a certain character distinctive from the others,” and therefore can not be repeated for the same person.

Most of you who read this have been Confirmed, and have received the Holy Spirit. I encourage each, therefore, to examine themselves: have I been docile to the Holy Spirit in my life? Have I courageously extended and defended the faith, as my Confirmation requires of me?

Those who have not been Confirmed have not received the Holy Spirit, though through is loving and powerful action, you may be continually helped by God’s actual grace. If there are adults who still need to be confirmed, they are invited to receive this sacrament if they are worthily disposed. Cardinal Maida confirms all the adults in the Archdiocese regularly on the feast of Pentecost each year (May 27 of this year), and there are already three adults in our parish who will receive this priceless gift on that day, to the great joy of us all.

I include some footnotes here, because I know some of you are very curious about these questions, or are students of theology, and may wish to know the sources.

[1] Si institute ecclesiastica, March 19, 416. Dz 98.

[2] Cum venisset, Feb 25, 1204. Dz 419.

[3] Sub catholicae, March 6, 1254. Dz 450.

[4] Council of Florence, Decree for the Armenians, Exultate Deo, Nov 22, 1439. Dz 697.

[5] Eius exemplo, Dec. 18, 1208. Dz 424.

[6] Exultate Deo, op. cit. Dz 695.