Part 5 (1/2)

Thus the one great aim and object of the conscientious pastor, with each impenitent catechumen, is to awaken and bring about genuine, heartfelt penitence and a true, trusting, clinging faith. In one word, he must labor for that catechumen's conversion. Only those of whom there is evidence that they are in a converged state should be admitted to confirmation.

By this we do not mean, as some do, that each one must be able to tell when, and where, and how he was converted. We mean simply this: That each one must have in his heart true penitence, _i.e._, sorrow for and hatred of sin, and true faith, _i.e._, a confiding, trustful embracing of Christ as the only Saviour.

Whether these elements of the new life have been constantly and uninterruptedly developed from Baptism, or whether they have been awakened gradually by the Word, is not material. The only important question is: Are the elements of the new life now there--even though as yet feeble and very imperfect--or, is the person now turned away from sin to a Saviour? If so, we consider that person in a converted state.

And this much, we believe, should be demanded of each catechumen before he is admitted to the rite of confirmation. And it is largely because this has not been demanded as the only true and satisfactory result of catechisation, that this important branch of the Church's activity has so largely fallen into disrepute. It is doubtless because of carelessness on this point that so many fall back after confirmation to the world, the flesh and the devil. They did not hold fast to their crown because they had no crown.

Where the Catechism is properly learned, understood and applied, the intellect is used as the gateway to the heart. Where the result of an enlightened mind is a changed heart, there are intelligent believers. They know what it means to be a Christian. They have an earnest desire for closer fellows.h.i.+p with Him who has loved them and washed them from their sins in His own blood. There is good hope that such will be faithful unto death.

CHAPTER XII.

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 cla.s.s. We have learned that these are the different successive steps in the Way of Salvation. This is G.o.d'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 cla.s.s 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 G.o.d, 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 G.o.d. 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 G.o.d, 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 G.o.d 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 G.o.d 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 disciples.h.i.+p. There are no promises to him who does not confess.

If our catechumens would therefore still follow G.o.d'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 partic.i.p.ate 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 a.s.sembled congregation and the all-seeing G.o.d, 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 G.o.d 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 pet.i.tion 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 establis.h.i.+ng 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 amba.s.sador or agent, applies His means of Grace.

In still another, though inferior sense, the catechumen confirms.

He receives the offered means of Grace, a.s.sents 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.