Scholarly Reflections
Daniélou, Jean, S.J. "Chapter Seven: Confirmation." The Bible and the Liturgy." Notre Dame, IN: University of Notre Dame Press, 1956, pp. 114-126.
Daniélou acknowledges that the rite of confirmation has origins which are obscure (Daniélou 1956, 114). It is somehow related to a giving of the Holy Spirit, though that is confessed to have happened already in baptism. However, it seems tied to an anointing with oil, which is the point Daniélou uses for the entry into his discussion.
The Old Testament particularly views chrismation as the means to consecrate priests and kings. It is also clearly a part of messianic typology, as the Messiah is "the anointed one" (Daniélou 1956, 115). In this regard it points both to the Christ and to the Christian. Tertullian (De Baptismo 7) connects it directly to baptism and the anointing of the Holy Spirit (Daniélou 1956, 116). Cyril and Ambrose follow Tertullian in making this connection. Daniélou observes that Cyril in particular describes the Christian as somehow serving as Christ, having received the same anointing of the Holy Spirit in the chrismation which followed baptism (Daniélou 1956, 117).
Daniélou comments on the remarkable nature of Cyril's explanation. "First of all, it states clearly what a sacrament is: a real participation in the grace of Christ, by a sacramental imitation of his life. And, secondly, it shows how this structure applies as well to the sacrament of Confirmation as to that of Baptism" (Daniélou 1956, 118). The anointing with oil places the Holy Spirit on the believer, not to be washed off. The Confirmation was thus seen as "a new outpouring of the Spirit, having for its object to bring to perfection the spiritual energies called forth in the soul by Baptism" (Daniélou 1956, 119). It is therefore more akin to sanctification than to justification.
The anointing oil, to Daniélou as to the fourth century Fathers, becomes the element by which gifts of the Holy Spirit are imparted (Daniélou 1956, 122). The oil is a special perfumed compound, specially blessed and used only for chrismation. Those who have not been baptized never receive this oil. It was seen as a special means of imparting divinity to the Christian (Daniélou 1956, 124).