11 Baptism, Confirmation, Confession
Baptism, Confirmation, Confession
Most of the historic denominations admit folk baptized as infants to Holy Communion by means of a confirmation rite. Typically the pastor or the bishop lays hands on the candidates and prays that the Holy Spirit will strengthen them. What does this mean?
A False Trail
First of all, it does not mean that thus far the indwelling Spirit’s personal presence, or gifts, or some aspects of his regenerating, sanctifying, and assuring ministry have been in some way withheld. Nor does it mean that through confirmation we receive the Spirit and his benefits in ways that otherwise could not be. Such ideas are common, but they are really superstitions, reflecting medieval belief that confirmation is a sacrament, which Peter and John were administering when they laid hands on the Samaritans after praying for the Spirit (Acts 8:14-17), and that sacraments are ordinarily the only means of conveying the blessings they signify.
But none of this is right. The New Testament knows only two sacraments (or ordinances, as Baptists would say), in the sense of God-given signs guaranteeing particular blessings to believers; namely, baptism and the Lord’s Supper. The gesture of laying hands on the person you pray for as a mark of goodwill and concern, as did Peter and John to the Samaritans, and Paul to the Ephesian disciples, and the Antioch leaders to Paul and Barnabas (Acts 19:6; 13:4), and Paul and an unidentified eldership to Timothy (2 Timothy 1:6; 1 Timothy 4:14), is a different thing.
Also, Scripture shows that the grace-gifts signified and guaranteed to believers by the sacraments may be given them apart from the sacraments. Remission of sins, which is one part of justification, is an obvious example: compare Acts 2:38, 22:16 with Romans 3:21-5:1 and Galatians 3.
Certainly, the New Testament idea of initiation is of becoming a Christian-in-the-church. There is no “flight of the alone to the Alone”; we are saved in company, as units in the body of Christ, or not at all. Certainly, too, scriptural initiation involves faith, exercised and professed; reception into the believing community by baptism in the triune name; and receiving, or being sealed with, the gift of the Holy Spirit (Acts 2:38; 2 Corinthians 1:22; 5:5; Ephesians 1:13ff.; 4:30). But it is not true, as some have supposed, that confirmation supplements baptism by signifying the gift of the Spirit. In the New Testament baptism signifies all aspects of entering new life in Christ, including the gift of the Spirit (Acts 2:38; 1 Corinthians 12:13). Confirmation, however, is no part of scriptural initiation, for it is not a biblical ordinance at all.
“I Do”
But if it is just church tradition, why practice it? Is it worth retaining? Yes, for two reasons, one theological, one pastoral.
First: there is one element in Christian initiation for which infant baptism does not provide; namely, personal confession of faith before the church. We may regard the baptism of believers’ babies as God’s will, but confession of faith when old enough is equally God’s will (Baptists are right there!—see Romans 10:9; 1 Corinthians 12:3; 1 Timothy 6:12). Personal confession shows that we can “discern the body”—that is, see the meaning and relevance for ourselves of Jesus’ words at the Last Supper, “This is my body which is for you” (1 Corinthians 11:29, 24). Personal confession thus qualifies us for welcome at Holy Communion, which is for believers only. Confirmation confirms fitness to share this central act of worship.
Second: confirmation is the point in Christian nurture where junior, sponsored church membership is exchanged for adult membership in our own right, based on personal acceptance of the commitment to faith and renunciation of the devil, the world, and the flesh which the infants’ sponsors made on their behalf. In the Anglican Prayer Book service, for example, the bishop asks: “Do you here, in the presence of God, and of this Congregation, renew the solemn promise and vow made in your name at your Baptism; ratifying and confirming the same in your own persons?” The prescribed reply is “I do”—which, if sincerely uttered, here as in the marriage service speaks volumes. Then the church, having heard the candidates confirm their faith by confessing it, prays with the bishop that all may be confirmed—established and strengthened—by God’s Spirit for the fulfilling of their commitment.
Edifying? Good Christian sense? What do you think?
When taken seriously, confirmation becomes a profound occasion of commitment or recommitment, and of witness to the saving work of Christ embraced by faith.
Further Bible Study
The committed confessor:
1 Timothy 6:11-21
2 Timothy 1:8-14
Questions for Thought and Discussion
Why is it important to recognize that God’s grace-gifts do not come to us only through the sacraments?
What is the importance of personal confession?
Why is Holy Communion for believers only?