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Seit dem Frühmittelalter stellt sich die Firmung als Sakrament theologisch prekär dar. Der Beitrag skizziert knapp die liturgiehistorische Entwicklung, zeigt die theologisch problematischen Aspekte auf und schlägt eine Neubestimmung vor, die das Sakrament wesentlich ekklesiologisch verortet – als Ermächtigung und In-Anspruchnahme, das persönliche Charisma in der Glaubensgemeinschaft zu leben. [ABSTRACT FROM AUTHOR]

Many Episcopal liturgists argue for the elimination of confirmation. This essay explores the reformed rite of confirmation, the doctrine of the Book of Common Prayer (1979), and considers objections to the rite involving its relationship to the sacraments of baptism and communion. I argue that it is a nuanced application of the New Testament's teaching on baptism to a context in which infant baptism is normative. The supposed redundancy and theological untidiness of confirmation prove, in fact, to be its strength. [ABSTRACT FROM AUTHOR]

This study examines the participation of blessed Idelfonso Schuster in the Italian Liturgical Movement, and particularly in the recovery and usage of the concept of Christian Initiation. The study elaborates a presentation of his vast liturgical work, with a proposal of orderly classification of ordination: historical, pastoral and legal work. The unitary exposition of the Christian Initiation was new at that moment. He gets to this concept from historical data, examines it in its relation with Paschal Mystery (the central subject of his liturgical reflection) and develops it from his spiritual view of Liturgy (initiation to the divine life here and now). Pastoral dimension --continuous throughout his work-- grants to his reflections on the Initiation some concrete implications in his episcopal guidance: he recovers the leadership of the parish in the Christian life of the faithful and spiritualizes the meaning of Initiation in order to the edification and growth of the life of grace. In this scope, he develops a spirituality based in the sacraments of Initiation starting with Baptism, which justifies the Christian vocation to holiness, leading him to relive Christ, and ending with the Eucharist, genuine «soul and center of Catholic Liturgy». Schuster highlights the continuity of the Christian Initiation with the revelation of the Old Testament, and notices the formal evolution of the initiatory ritual process as a natural expression of organic development proper to Liturgy, without causing a rupture in its dogmatic character. [ABSTRACT FROM AUTHOR]

In the difference of other sacraments of Christian initiation, which meaning is sufficiently understood, the sacrament of confirmation is still source of indecision mixt with hesitation before the attitude to adopt. The study of the sacrament of Confirmation in the francophone theological literature has the merit not only to discover the true meaning to be given to it but also and especially to insist, despite the diversity of opinions which itself raises with several interpretations in the praxis of that sacrament in the Church, that the confirmation is a sacrament which is one with the other sacraments of Christian initiation. The three sacraments keep coming to the point that each of them is better understood if it clearly reflects his relationship with others. For this reason, therefore, it would be perverse to want to seek solutions by one sacrament without considering the other sacraments of Christian initiation as a whole. This especially as Baptism and Confirmation are like two complementary poles which must be respected both in the unity of duality. To develop a good study of the sacrament of confirmation and avoid common deviations, we would do better to know that the reference to tradition provides the necessary theological arguments that understand that the current order of Christian initiation in the Latin Church (Baptism, Eucharist and Confirmation) is not the result of a theological consideration. These lines also offer solutions to the current crisis caused by the displacement of the place of the sacrament of Confirmation. [ABSTRACT FROM AUTHOR]

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The author, in the dialect of the region of Utena, tells of an anecdotal incident in his home district when distracted and tipsy godparents baptised a family's second daughter with the same name as her older sister. Therefore two sisters in one family were baptised as Marija. The essence of the story -- it is not just a funny incident, but also exhibits the amazing language of the Highlanders (Aukštaičiai), their idioms, images of their livelihood. [ABSTRACT FROM AUTHOR]

The first book of baptisms of Churriana is an essential source for the study of the population of this small village located in the fertile plain of Granada; during the sixteenth century it was inhabited entirely by moriscos, The book is dated in 1510, being one of the oldest in the archbishopric of Granada, and the effectiveness of the assimilation measures imposed by authorities to control these converts can be traced through the records of baptisms, confirmations, marriages and burials included in this book. [ABSTRACT FROM AUTHOR]

The article explores English lollards' beliefs about the sacraments of baptism and confirmation in the medieval period. English lollards have been portrayed as religious radicals who called for the overthrow of the sacramental system of late medieval Christianity. It examines the development of lollard theology.

The article offers the author's explanation of the word "initiation" used in theological expression. The author states that sacraments of initiation are baptism, confirmation and Eucharist in the present Roman Catholic Church. He notes that through pagan traditions, the term initiation occurred to Christianity.

The article discusses the 2005 report of the Theology Committee of the House of Bishops entitled "Forming Christians: Reflections on Baptism, Confirmation and Christian Formation". The authors of the report proposed the introduction of an initiatory theology alien to the Prayer Book and neglect the history of baptism and confirmation in the West.

The article reflects on how confirmation is perceived as a formal first baptismal reaffirmation. Confirmation is often described as a reaffirmation of baptismal vows. But then there is so much more to confirmation than baptism, as emphasized in the 1979 Prayer Book. In the book, confirmation's distinctive contribution would stress the mission side of baptism.

The article cites that confirmation confers no distinct sacramental character or additional status of membership in the Catholic Church. The theology of confirmation is the same as the theology applied and expressed in the recapitulation of those foundational baptismal commitments. The continuing responses to these rites were examined in reference to the evolution and development of the 1979 Book of Common Prayer.

What is confirmation ministry? Confirmation has changed from being understood as a sacrament, marking the time at which a person receives his or her first communion, to a rite, a ritual in which the baptized is reminded of his or her baptismal vows and initiated into the community of discipleship. This articles explores confirmation as the stewardship of baptism among Batak Christians and Asian Lutherans. [ABSTRACT FROM AUTHOR]

Focuses on the water and Holy Spirit baptism and confirmation in Anglicanism. Seal of the Spirit; Imposition of Anglican consensus; Discussion on baptismal rites of Anglicans.

The author offers his views on baptism. He comments on Timothy Radcliffe's book "Take the Plunge: Living Baptism and Confirmation," in which Radcliffe discusses the importance and the meaning of baptism. The author also relates his experience of baptizing an Iranian woman who was seeking asylum in Great Britain.