In a message dated 8/25/2003 6:48:05 AM Central Daylight Time, 
mward@... writes:

<< It might be helpful if you gave us a brief outline of the difference
 between confirmation and chrismation.>>

DKD:  Oi vey, Mark+, you don't know what you're asking of me!  ;-) 

To do this right, one would have to trace the rites of Initiation from their 
origin to the present, which is pretty much like trying to locate and map the 
infamous Ho Chi Min Trail through Vietnam.  But I'll try to summarize things 
below.

Regards,
Daniel

I.  CHRISMATION. 

A.  DEFINITION: When used in Christian initiation, Chrismation refers to a 
post-baptismal unction observed in both Eastern and Western rites, normally 
administered by priests with oil consecrated by bishops.  

(1) In Eastern Initiation rites, it seems to have originally been 
administered by bishops, but quickly became delegated to priests who are the normal 
ministers of it to this day.  

(2) In the Roman rite of Initiation, Chrismation seems to have always been 
administered by priests, as is still the case today.  

B.  SIGNIFICANCE.

(1)  The East views Chrismation as completing the rite of Baptism, conferring 
the Spirit upon the newly baptized.  It is not really accurate to think of 
Chrismation as a distinct sacrament apart from Baptism, but rather as an 
integral component, along with Baptism and the Eucharist, of the full rite of 
Christian Initiation.  Chrismation is also used for the restoration of apostates and 
the reception of Christians from other communions, and so always maintains its 
fundamental connection to Baptism.  

(2)  The West views Chrismation more as a sacramental used in conjunction 
with those Sacraments that confer a character upon the recipient (Baptism, 
Confirmation, and Holy Orders).  In this sense, the Western attitude towards 
Chrismation is much like its attitude towards other sacramentals, like, e.g., the 
blessing of waters at Baptism -- important for the fullness of the rite but not 
detrimental to the Sacrament if lacking.  When used in conjunction with 
Baptism, Chrismation symbolizes the giving of the Spirit to the neophyte (i.e., 
regeneration) that happens at Baptism.  A vestige of this rite is found in the 
Anglican signing of the Cross at Baptism.

II.  CONFIRMATION.

A.  DEFINITION:  A Western Sacrament deriving from the rites of Initiation of 
the early Roman Church.  Confirmation has varied in its administration over 
time but normally involves any one or a combination of the following 
components: (1) unction, (2) laying on of hands, (3) signing with the Cross on the 
forehead.  The one invariable feature is that its administration is reserved for 
bishops (though there have been some exceptions!).

(1)  EARLY PRACTICE.  Originally administered in one compound rite of 
Christian Initiation in the following order:  Baptism, Chrismation (by presbyter), 
Confirmation (by bishop), and first Communion.

(2)  LATER PRACTICE.  The insistence on reserving the episcopal prerogative 
of Confirmation resulted over time in the separation of Confirmation from the 
rest of Christian Initiation.

(3)  IMPACT ON WEST.  The imposition of the Roman discipline over the rest of 
the Western churches (starting in the 8th century) not only meant the 
eventual acquiescence of Confirmation throughout the West (and its absence in the 
East), but also contributed to the demise of paedocommunion in the West and the 
understanding of Confirmation as a "coming of age" rite, especially in those 
churches which retained it after the Reformation.

II.  SIGNIFICANCE.

A.  TRADITONAL CATHOLIC SIGNIFICANCE:  Confirmation is a rite that confers 
the Holy Spirit in some new or fuller way than that which is conferred in 
Baptism.  Liturgically speaking, Baptism is a believer's "Easter", while 
Confirmation is a believer's "Pentecost".

B.  POST-REFORMATION SIGNIFICANCE (both RC and Protestant):  Confirmation 
serves a catechetical end, marking one or more of the following: (1) one's 
instructional preparation for receiving Holy Communion, (2) one's personal 
re-affirmation of baptismal vows, (3) one's personal commitment (by vow) to the Church, 
(3) one's commission to full membership and lay service in the Church.