This is a rough manuscript for Saint Athanasius Podcast.
Clement of Alexandria
In a section on modesty about hair, Clement of Alexandria makes a passing comment about the laying on of the presbyter’s hand to bless. “For on whom does the presbyter lay his hand? Whom does he bless?” (Clement of Alexandria, c. 195, E, The Instructor, Bk. 3, Ch. XI A Compendious View of the Christian Life) Of interest here is that he mentions the presbyter, not the bishop. We don’t necessarily know the context of what this blessing is. Is he referring to confirmation or just a blessing in general? Either way, he connects the laying on of hands to the presbyter in a way that doesn’t specify the bishop only.
Tertullian
In his treatise on baptism, Tertullian says that after someone is baptized, they receive anointing of oil, and he connects this to the administration of oil given to the Aaronic priests. He then says: “In the next place the hand is laid on us, invoking and inviting the Holy Spirit through benediction.” Tertullian is a Latin writer. He is a Westerner, but he is putting the rites of baptism and confirmation together. He connects the laying on of hands with the reception of the Holy Spirit and points to the example of Jacob’s blessing of Ephraim and Manassah as a sacramental benediction of the laying on of hands. And then he also talks about the connection of the Spirit hovering over the waters of the deep that we see in Genesis and after the flood, which is a type of baptism, and at the baptism of Christ. So, he connects water baptism and Spirit reception at the same moment, but with different rites. (On Baptism, Ch. 8 Of the Imposition of Hands. Types of the Deluge and the Dove)
Tertullian says that the bishop is the one to regularly administer baptism. But that presbyters and deacons can do it as well. It can also be done by the laity, though this is irregular. I would agree with this. He makes no distinction of the rites after baptism. He isn’t really treating the administration of oil, the laying on of hands, as something separate, and he never says those things can only be administered by the bishop. In fact, with respect to baptism, which seems to also include these other rites, he says, “for what is equally received can be equally given.” (On Baptism, Chapter 17. Of the Power of Conferring Baptism)
Origen
Origen acknowledges the reception of the Holy Spirit by the laying on of the Apostles’ hands. “In the Acts of the Apostles, the Holy Spirit was given by the imposition of the apostles’ hands in baptism.” (De Principiis, Bk. I, Ch. 3.2)
“Through the grace of the Spirit, the old man with his deeds, they begin to walk in newness of life. And therefore the expression is competently applied to the Holy Spirit, because He will take up His dwelling, not in all men, nor in those who are flesh, but in those whose land has been renewed. Lastly, for this reason was the grace and revelation of the Holy Spirit bestowed by the imposition of the apostles’ hands after baptism.” (De Principiis, Bk. I, Ch. 3.7)
Origen making a distinction between baptism and the reception of the Holy Spirit through the imposition of hands.
Cyprian
“It is of little consequence to ‘lay hands on them so that they may receive the Holy Spirit,: unless they receive also the baptism of the church. For they can be fully sanctified and be sons of God only when they are born of each sacrament. For it is written, ‘Unless a man is born again of water and of the Spirit, he cannot enter into the kingdom of God.’ We find this also in the Acts of the Apostles.” (Cyprian, c. 250, W, 5.378, p. 327 of David Bercot’s A Dictionary of Early Christian Beliefs)
“Prayer being made for [the Samaritans whom Philip baptized] and hands being imposed on them, the Holy Spirit was invoked and poured out upon them. This same thing is now done among us, too. Those who are baptized in the church are brought to the prelates of the church. And by our prayers and by the imposition of hands, they obtain the Holy Spirit and are perfected with the Lord’s seal.” (Cyprian, c. 250, W, 5.281, p. 327 of David Bercot’s A Dictionary of Early Christian Beliefs)
“[O]ne is not born by the imposition of hands when he receives the Holy Ghost, but in baptism, that so, being already born, he may receive the Holy Spirit, even as it happened in the first man Adam. For first God formed him, and then breathed into his nostrils the breath of life. For the Spirit cannot be received, unless he who receives first have an existence. But as the birth of Christians is in baptism, while the generation and sanctification of baptism are with the spouse of Christ alone, who is able spiritually to conceive and to bear sons to God, where and of whom and to whom is he born, who is not a son of the Church, so as that he should have God as his Father, before he has had the Church for his Mother?” (Cyprian, Epistle 73)
Augustine
Augustine is helpful in making distinctions in the sacraments and operations of the Holy Spirit.
“But when it is said that “the Holy Spirit is given by the imposition of hands in the Catholic Church only, I suppose that our ancestors meant that we should understand thereby what the apostle says, “Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” Romans 5:5 For this is that very love which is wanting in all who are cut off from the communion of the Catholic Church; and for lack of this, “though they speak with the tongues of men and of angels, though they understand all mysteries and all knowledge, and though they have the gift of prophecy, and all faith, so that they could remove mountains, and though they bestow all their goods to feed the poor, and though they give their bodies to be burned, it profits them nothing.” 1 Corinthians 13:1-3 But those are wanting in God’s love who do not care for the unity of the Church; and consequently we are right in understanding that the Holy Spirit may be said not to be received except in the Catholic Church. For the Holy Spirit is not only given by the laying on of hands amid the testimony of temporal sensible miracles, as He was given in former days to be the credentials of a rudimentary faith, and for the extension of the first beginnings of the Church. For who expects in these days that those on whom hands are laid that they may receive the Holy Spirit should immediately begin to speak with tongues? But it is understood that invisibly and imperceptibly, on account of the bond of peace, divine love is breathed into their hearts, so that they may be able to say, “Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” But there are many operations of the Holy Spirit, which the same apostle commemorates in a certain passage at such length as he thinks sufficient, and then concludes: “But all these works that one and the selfsame Spirit, dividing to every man severally as He will.” 1 Corinthians 12:11 Since, then, the sacrament is one thing, which even Simon Magus could have; Acts 8:13 and the operation of the Spirit is another thing, which is even often found in wicked men, as Saul had the gift of prophecy; and that operation of the same Spirit is a third thing, which only the good can have, as “the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:” 1 Timothy 1:5 whatever, therefore, may be received by heretics and schismatics, the charity which covers the multitude of sins is the special gift of Catholic unity and peace; nor is it found in all that are within that bond, since not all that are within it are of it, as we shall see in the proper place. At any rate, outside the bond that love cannot exist, without which all the other requisites, even if they can be recognized and approved, cannot profit or release from sin. But the laying on of hands in reconciliation to the Church is not, like baptism, incapable of repetition; for what is it more than a prayer offered over a man?” (On Baptism, Against the Donatists, Book III, Ch. 16)
Calvin
John Calvin, in his institutes takes a fairly respectable position. Probably one I would have held in his day. He does say he wants to retain the custom, but more in a catechetical way. That children baptized would demonstrate their knowledge of the faith when they are ten years old or something. He argues strongly against the use of oil, noting that it doesn’t have Apostolic precedence in the New Testament, which is true. He also makes use of his cessationist leanings. That the miracles conferred by the Apostles aren’t manifested by the bishops, so the practice was something particular to the Apostles.
Saywell
Samuel Saywell, Anglican priest:
“But some will be ready to say, did they not receive the Holy Ghost before at their Baptism, when they were born of Water and the Spirit, John iii. 5. and had been baptized by one Spirit into one Body, 1 Cor. xii, 13. and ’tis at Baptism we are regenerated and renewed by the Holy Ghost, as the same Apostle teacheth, Tit. iii. 5. How then are we to expect to receive this Spirit again at Confirmation, or by the laying on of the Bishop’s Hands ? I answer, A Portion of God’s Spirit may be given to us many ways, and in several Ordinances, and for diverse Ends and Purposes.” – Samuel Saywell, Rector of Bluntsham in Huntingdonshire, and some time Fellow of St. John’s College, in Cambridge, The Divine Origin of the Holy Rite of Confirmation and The True Intent of the Church of England in her Use of it: with the great benefits which might be obtain’d by the restoring of it to the constant and regular practice
Coming of age considerations. Paedocommunion.
Feller of Trees 