Confirmation: Presbyterian Practices in Ecumenical Perspective

by Richard Robert Osmer

Richard Osmer's Confirmation provides a comprehensive discussion of the particularities of the Protestant experience of confirmation by examining Presbyterian, Episcopal, Lutheran, and Methodist practices. Osmer explains the need for a renewed understanding of confirmation in the Presbyterian Church and proposes a two-step process of confirmation that addresses concerns unique to two developmental transitions: from preteen to adolescence and from adolescence to adulthood.

260 pages, Paperback

First published February 1, 1996

About the author

Richard Robert Osmer is Thomas W. Synnott Professor of Christian Education and Director of the School of Christian Education at Princeton Theological Seminary in Princeton, New Jersey. An ordained Presbyterian minister, he is the author of Confirmation: Presbyterian Practices in Ecumenical Perspective, Teaching for Faith, and A Teachable Spirit.

Reviews

[Wesley Ellis · Rating 5 out of 5]

I regret putting off reading Richard Osmer’s Confirmation: Presbyterian Practices in Ecumenical Perspective for so long. Written in the 1990s, its proposals remain surprisingly relevant today. Osmer provides an unmatched history of Confirmation—succinct, thorough, and essential for anyone engaging with this practice. Though he writes unapologetically from a Presbyterian perspective, his firm situatedness enhances the book's ecumenical contribution, which is part of his intent.

The book is divided into three sections, each rich with insight. The first examines modern trends of church decline, trends that, sadly, haven’t changed much since the book's publication. The second provides a robust history of Confirmation, demonstrating Osmer’s remarkable ability to blend clarity and depth. The third section offers a compelling theology of Confirmation, one that incorporates its historical roots while emphasizing its catechetical and professional (as in "making a profession of faith") dimensions.

Osmer grounds Confirmation in the sacraments but firmly situates it on the human side of the equation. While his approach is well-reasoned, I think this is where further reflection is needed. To maintain both catechetical and professional dimensions, perhaps we need a stronger focus on the divine side. Even if Confirmation is not itself a sacrament, we lose something vital when we stop viewing it as sacramental—a gift that comes to the church and the confirmand, rather than solely from them.

Overall, this is an excellent book—brilliant, deep, and indispensable for understanding and reimagining the practice of Confirmation today.