In Reformed theology or Reformed churches what does the confirmation "ceremony" do?

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In the Lutheran tradition the rite of Confirmation is viewed, among other things, as a type of preparation for entering into adolescence. In the more traditional branches of Lutheranism there is strong emphasis on teaching the basics of the Christian faith, along with an emphasis on learning the basics of apologetics.

At the rite of Confirmation there is a laying on of hands by the Pastor for a special outpouring of the Holy Spirit, along with Spirit prompted selections of Bible passages given to each confirmand. In rare occasions the gift of tongues has occurred among confirmands in conjunction with praying for the Holy Spirit in this rite. However, most of the time general spiritual gifts are stirred up that prepare adolescents to better fight the good fight of faith.

Confirmation was seen in the first few centuries as a type of prayer dedication & rite of “Preparation for living the Christ like life in a hostile world.” In the 13th century there was even a tradition of a “light blow” delivered by the bishop in imitation of a blow by a sword - in which a young Teutonic warrior would be dubbed a knight.

The rite of Confirmation is also rooted in Jewish tradition. The Talmud gives 13 as the age at which a boy's vows are legally binding, and states that this is a result of his being a "man," as required in Numbers 6:2. The Jewish tradition has a rite of passage called a Bar and Bat Mitzvah. "Bar Mitzvah" literally means "son of the commandment." "Bar" is "son" in Aramaic, which used to be the vernacular of the Jewish people. "Mitzvah" is "commandment" in both Hebrew and Aramaic. "Bat" is daughter in Hebrew and Aramaic.

Extra Notes:

John Calvin in his Latin edition (1559) of his "Institutes of the Christian Religion" argues that the laying on of hands in the rite of Confirmation has no command of God. Therefore its practice is "sacrilegious audacity." What the apostles did at Samaria (Acts 8:15-17) was to lay on their hands and actually "dispense" the "visible gifts of the Spirit." But these "miraculous powers and manifest operations, which were distributed by the laying on of hands, have ceased." The bishops cannot imitate what the apostles effected through the laying on of hands.

So, according to Calvin, it is "nefarious" to claim that baptism cannot be "duly completed without confirmation." Episcopal confirmation "is a noted insult to baptism, the use of which it obscures - nay, abolishes."

Confirmation, as Calvin viewed it, is best practiced "without injury to baptism" as catechetical in nature. After instruction "a boy of ten years of age would present himself to the Church, to make profession of faith, would be questioned...If he was ignorant of any point, or did not well understand it, he would be taught. Thus the whole Church looked on and witnessed, he would profess the one true sincere faith with which the body of the faithful with one accord worship one God."

For an excellent survey of the various views on a theology of Confirmation see the Lutheran theologian Theodore Jungkuntz's book, "Confirmation and the Charismata."

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In Reformed churches, children of believers are baptized at infancy and are considered members of the covenant community of God, even before they profess faith. However, they can't participate in communion yet because of Paul's warning that anyone who comes to the Lord's Table without "discerning the Lord’s body" (i.e. understanding what is happening in the Sacrament by faith) "drinks judgment to himself" (1 Corinthians 11:29, NKJV.) Hence, confirmation is what it sounds like: "confirmation" that an individual who was already a part of the visible church community really possesses living, saving faith in Christ (as far as we can discern, anyway) and is now ready to participate in Holy Communion.

Confirmation necessarily involves a profession of faith, and is is similar to what a new member is expected to do in credobaptist denominations when joining the church, except that it centers around communion rather than baptism. Since knowledge and assent to the truths of Scripture are essential elements of saving faith, infants and children are also barred from the Table until they have been fully catechized. Ideally, that process involves thorough instruction in the fundamentals of the faith and basic interpretation of Scripture.

By contrast, credobaptist denominations typically only admit baptized, professing believers into membership, essentially "confirming" them at the same time as they are baptized (as adults.) Hence, the rite of confirmation is not typically practiced in Baptist churches.

For Reformed Christians, not only is participation in the Sacrament the birthright of the believer, but it is also a vital means of grace by which Christ Himself strengthens and assures those who trust in Him that they, personally, share in the salvation promises of God. Understandably, being cleared to participate in the Sacrament is a big event for anyone who is trusting in Christ by faith.

As for your question about how confirmation in Reformed churches differs from what is practiced in Roman Catholicism: both essentially serve the same purpose, but Roman Catholics consider confirmation to be a full Sacrament by which children are initiated into the Church. The sacramental nature of confirmation was rejected early on by Protestants, but the practice continued due to the important role it plays in fencing the Table.

Further reading: The Orthodox Presbyterian Church | Q&A: The OPC's view of communion

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