CONFIRMATION.
In our studies concerning the methods of Grace, or the
application of the Salvation purchased by Christ, to the sinful race
of Adam's children, we necessarily had to begin with the new-born
child. We noted the first known operations of Grace at the baptismal
font. We traced the infant through the holy influences received at a
Christian mother's knee, and in the nurture of a Christian home. We
followed up through the lessons and influences of the Church's
nursery, the Sunday-school, and from thence into the pastor's
catechetical class. We have learned that these are the different
successive steps in the Way of Salvation. This is God's way in the
sanctuary. It begins at the baptismal font, where the child is
received as a member of the Church of Christ; it leads through the
Church in the house, and through it keeps up a living connection with
the Church in the sanctuary. It is making disciples in accordance with
Christ's plain directions, viz, "_baptizing_ them, and _teaching_ them."
We have also admitted all along that there may be some who will
go through with this whole process and yet not be disciples of Christ
at the end. They wilfully resist the operations of divine Grace, and
cast away the pearl. This class we leave, for the present. We will
consider them further on.
We speak now of those who have been made disciples; who have not
resisted the gracious influences of the Spirit of God, working through
the sacramental and written Word. Their minds are enlightened; they
know something of sin and Grace and the bestowal and reception of
Grace; they have an intelligent understanding of the plan of salvation
revealed in the Word of God. But this is not all.
Their hearts also have been drawn ever nearer and closer to their
dear Saviour; they believe in and love the Lord Jesus Christ; they are
_ready to give an answer to every man that asks of them a reason of
the hope that is in them_. In the ardor and fervor of their young
hearts' devotion they can repeat these beautiful words of their
catechism and say: "I believe that Jesus Christ, true God, begotten of
the Father from eternity, and also true man, born of the Virgin Mary,
is _my_ Lord; who has redeemed _me_, a lost and condemned creature,
secured and delivered _me_ from all sin, from death, and from the
power of the devil ... in order that I might be His, live under Him in
His kingdom and serve Him in everlasting righteousness, innocence and
blessedness."
Further, they can joyfully say: "I believe that I cannot by my
own reason and strength believe in Jesus Christ my Lord, or come to
Him. But the Holy Ghost has called _me_ through the Gospel,
enlightened _me_ by His gifts, sanctified and preserved _me_
in the true faith," etc.
But this happy faith of their hearts has never been publicly
professed before men. And yet the word of God demands not only faith
in the heart, but also confession by the lips. Rom. x. 9-10: "_If
thou shalt confess with thy mouth the Lord Jesus, and shalt believe in
thine heart that God hath raised Him from the dead, thou shalt be
saved. For with the heart man believeth unto righteousness, and with
the mouth confession is made unto salvation._" Jesus also says,
Matt. x. 32: "_Whosoever, therefore, shall confess Me before men,
him will I confess also before my Father which is in heaven._"
And should any one be ashamed of this public profession and
refuse to make it, Jesus clearly tells such an one that of him He also
will be ashamed in the judgment day. The Bible nowhere recognizes a
secret discipleship. There are no promises to him who does not
confess.
If our catechumens would therefore still follow God's Way of
Salvation he must now also take this step, and publicly confess Jesus
as his Lord and Redeemer and himself as His disciple. And for this
there is no time so appropriate as when he desires to be numbered
among the communicants of the congregation and participate with them
in the celebration of the Lord's Supper.
For this also our Church has made fitting arrangement. It is done
at, or is rather a part of, the impressive ceremony of confirmation.
Who has not witnessed this beautiful and touching rite? And what could
be more interesting or impressive than to see a company of young
hearts encircling the altar of Christ, confessing their faith, and
bowing the knee to their Saviour amid the prayers and benedictions of
the Church? This is confirmation.
The catechumen has been examined by the pastor as to his fitness
for this important step. The pastor has found that he possesses an
intelligent understanding of the doctrines taught in the Catechism,
and that the experience of his heart bears witness to their truth and
power. On this account he is adjudged as fit and well prepared to be
admitted to the holy communion. He now comes of his own accord--not
because he is old enough, or knows enough, or because father, mother,
or pastor wants him to--before the altar of Christ. There, in the
presence of the assembled congregation and the all-seeing God, his
lips confess the faith of his heart, the faith into which he was
baptized as a child: He now voluntarily takes upon himself the vows
and promises that parents or sponsors took for him at baptism. He
receives an earnest admonition from his pastor to hold fast that which
he has and be faithful unto death. The whole congregation, together
with the pastor, lift their hearts in earnest intercessory prayer to
God for His continuous blessing and protection on the young confessor;
and, the catechumen kneeling at the altar, the pastor directs the
intercessions of the Church to each kneeling one in turn, by laying
his hands on him and offering up for him a fervent petition in
inspired words.
This is the simple and appropriate ceremony we call confirmation.
We claim for it no magical powers. It is not a sacrament. It adds
nothing to the sacrament of baptism, for that is complete in itself.
There is no conferring of Grace by the pastor's hands, but simply a
directing of the Church's prayers to the individual.
The confirming, strengthening and establishing of--the catechumen
in Grace, is effected primarily alone through Christ's own means of
Grace, viz.: the Word and the Sacraments. The Word has been applied to
mind and heart all along from tenderest childhood. It is now brought
home in the review and admonition of the pastor, amid specially solemn
surroundings. The previous administering of baptism, and the perpetual
efficacy of that sacrament, are now vividly recalled and impressed.
And this unusually impressive application of the power of Word and
Sacrament confirms and strengthens the divine life in the catechumen.
Thus the means of Grace do the confirming, or rather the Holy Spirit
through these means. Instrumentally also the pastor may be said to
confirm, since he, as Christ's ambassador or agent, applies His means
of Grace.
In still another, though inferior sense, the catechumen confirms.
He receives the offered means of Grace, assents to their truth and
efficacy, obtains divine virtue and strength through them, and with
this imparted strength lays hold on Christ, draws nearer to Him, is
united to Him as the branch to the vine, and thus confirms and
establishes the covenant and bond that unites him to his Saviour.
We do not claim for the rite of confirmation a "_thus saith the
Lord_." We do not claim that it possesses sacramental efficacy, or
that it is absolutely essential to salvation. We do claim, however,
that there is nothing unevangelical or anti-scriptural in this
ceremony. On the contrary, we believe it is in perfect harmony with
the whole tenor and spirit of the Gospel. If we cannot trace it to
apostolic usage, we can find it in all its essential features in the
pure age of the Church immediately succeeding the Apostles. In some
form or other it has been practiced in the Church ever since.
True, it has often been and is still grossly abused. It has often
been encumbered and entangled with error and superstition; and
therefore there have not been wanting radical purists who have not
only set it aside, but cried it down as Romish and heathenish. The
more sober and conservative churches have been content to purge it of
its error and superstition. In its purified form they prize it highly,
cherish its use, practice it, and find it attended by God's richest
blessing.
It is a significant fact also that some of those who were once
its most bitter opponents are gradually returning to its practice. We
find, for example, that certain Presbyterian churches confirm large
classes of catechumens every year.
Certain Methodist book concerns and publishing houses
also-publish confirmation certificates, from which we infer that some
of their churches also must practice this rite. Again, we find in
certain "pastors' record books," gotten up to suit all denominations,
columns for reporting the number of confirmations.
All churches must indeed have some kind of a ceremony for the
admission of the young among the communicants of the church. And there
certainly is no more befitting, beautiful and touching ceremony than
confirmation, as described above and practiced in the Lutheran Church.