The sacramental system has developed in the Church as a theological truth. Once the definition of a sacrament was established, seven were identified as having been instituted by Christ, based on Sacred Scripture, Sacred Tradition, and defined by the Magisterium of the Church. Initially, baptism and confirmation were differentiated, but celebrated together. Two effects were attributed to the sacraments. All seven sacraments conferred grace and, in addition, three conferred a sacramental character, or specific power, and were irrepeatable . For Thomas Aquinas, the key reality of the sacramental system was the character imprinted by baptism, confirmation, and holy orders. All three characters are modes of participation in the priesthood of Jesus Christ. The character is a kind of seal and marks something as being ordained to a particular end. The faithful are deputed to receive or bestow on others those things pertaining to God’s worship. Characters denote an ontological change in the very being of man, making his nature more Christ-like. The Baptismal character begins the participation in this universal priesthood. Confirmation’s character gives one a power to engage in spiritual combat with the enemies of the Faith. The one confirmed has received power to publicly confess his faith by words, or ex officio.” The consequences of the power of the confirmation character make a person conscious of belonging to the visible Church with a corresponding responsibility to exercise, not only the priestly office of Christ, but also the prophetic and kingly ones, since the three offices are inseparable. The confirmed person is established and commissioned in Christ as well as sealed with the Holy Spirit “as a guarantee.” (2 Cor 1, 21-22). “This seal of the Holy Spirit marks our total belonging to Christ, our enrollment in his service forever, as well as the promise of divine protection in the great eschatological trial” (CCC #1296).
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