The Way of Salvation in the Lutheran Church

by G. H. Gerberding

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.