Sacraments are visible signs of invisible grace. Through the Sacraments of the Church, God uses natural signs to communicate His supernatural grace to us. For example, Baptism uses the sign of water. Water is necessary for life, but it can also be deadly, which makes it a fitting sign of the death and rebirth that sacramentally occurs at baptism.
The word “baptism” itself means to bathe or wash, making baptism a natural sign of the cleansing of sin that the sacrament also confers.
The natural signs of bread and wine are used in the Eucharist to communicate the Real Presence of Jesus’ Body and Blood, signifying the supernatural nourishment we receive from God through Christ, our Lord, uniting us with the gift of His Body for us on the cross.
But what about the other sacrament of initiation, confirmation? The visible sign of this sacrament is anointing with sacred oil (chrism). What does this signify? I think one reason confirmation remains such a misunderstood sacrament today is that we have lost sight of the natural meaning of anointing.
In Matthew’s gospel, when Jesus talks about the proper way to fast, he says to “anoint your head and wash your face so that you may not appear to others to be fasting” (Mt 6:17-18). Here anointing is linked to washing. Jesus is instructing us to look presentable, so as not to draw attention to our penance. In this context, anointing is understood to be an aspect of hygiene and personal grooming.
In the book of Daniel we read about Susanna, who is accosted by two lecherous judges while bathing in her garden. As she is preparing for her bath, Susanna instructs her maids to “bring me oil and soap” (Dan 13:17). We think of the oil made from olives and other plants primarily today in terms of a kitchen ingredient, but in the ancient world, these oils were also used extensively for bathing. We still use plant oils frequently in personal grooming; we just call them lotions or moisturizers.
Soap and water may be sufficient to get the dirt off, but oils rejuvenate our skin, making it feel soft and smooth. Since oils used for bathing are usually scented, they also make us smell nice. To anoint yourself with oil after a bath is not a necessity, but a luxury. To be anointed is to be renewed, rejuvenated and made fresh. It’s a way of pampering yourself.
Outward sign of His great love
When Mary Magdalene anoints Jesus’ feet with costly perfumed oil, it was an outward sign of her great love for the Lord (Jn 12:3). God likewise uses anointing as a natural sign of the overflowing abundance of His love. Psalm 23 includes the line, “You anoint my head with oil” in between “You set a table before me” and “my cup overflows,” as a way of recognizing the many undeserved blessings God bestows upon each of us.
God has also historically used anointing as a sign to convey a particular blessing of special significance. For example, at the establishment of the Aaronic priesthood, Moses used oil to anoint the altar of the Lord and then poured the oil over Aaron’s head to consecrate him (cf. Lev 8:10-12). Elijah used oil to anoint Elisha as prophet to succeed him (1 Kg 19:16). Samuel used oil to anoint David as King of Israel (1 Sm 16:13).
Lest we forget, the word Christ means “Anointed One” (from the Greek “Khristos,” which is a translation of the Hebrew “Messiah”). Aaron, Elisha and David were messiahs in the sense that they were anointed, but their anointings pointed to a greater future fulfillment. The messianic offices of priest, prophet and king were fulfilled in the Person of Jesus Christ, who was anointed not with the sign of oil, but directly by the Holy Spirit at his baptism.
The word “Christian” literally means “little anointed one.” To be a Christian therefore means more than being a follower of Christ; it is to be anointed like Him. Christ, our head, was anointed by the Holy Spirit at his baptism, but the Body of Christ, the Church, was anointed by the Holy Spirit at Pentecost. Through baptism we are made members of Christ’s Body, and through confirmation we receive our share of Christ’s anointing. Both are necessary for the fullness of Christian life. In the Acts of the Apostles, after the deacon Philip baptizes new converts in Samaria, the Apostles Peter and John came to lay hands on them “because the Holy Spirit had not yet fallen upon any of them; they had only been baptized” (Acts 8:16).
Our mission never goes away
Just as God anointed people for special tasks in the Old Testament, our anointing gives us our identity and strengthens us for our mission. As “little Christs,” we are anointed as priests, prophets and kings. We each in our own unique way have a share in Christ’s mission, in keeping with our vocation and state in life. That mission is to reconcile people to God, beginning with ourselves. Confirmation thus conveys two special graces. For the benefit of ourselves, we receive the grace to live a holy life in an unholy world.
For the benefit of others, we receive the grace to be witnesses of Christ, proclaiming the Gospel in word and deed.
As anointed people, we are not merely members of a body, but of a consecrated body, a royal body, a holy body – a body set apart, which is the very meaning of the word “ecclesia,” or Church. Confirmation leaves an indelible mark on your soul. Once received, God’s holy anointing never goes away, which means our mission never goes away, even if we forget about it at times. But let’s not take it for granted. Let us strive to live each day as God’s “little anointed ones” in Christ.
Deacon Matthew Newsome, the Catholic campus minister at Western Carolina University and regional faith formation coordinator for the Smoky Mountain Vicariate, is the author of “The Devout Life: A Modern Guide to Practical Holiness with St. Francis de Sales,” available from Sophia Institute Press.