"The Apostles * XXVI. CONFIRMATION. * * sent unto them Peter and John, who, when they were come down, prayed for them that 14-17. CONFIRMATION, or the LAYING-ON OF HANDS CONFIR by the Bishop, is not strictly a Sacrament, but rather a sacramental Rite, conveying a peculiar grace, and inseparable from Baptism, to which it is the complement and completion. Baptism is the birth into the Christian life; Confirmation is the enduing with complete armour of proof wherewith to fight the Christian fight and to run the Christian race, in the course of which there may and must be many a "conversion," or turning from evil. It is not "joining the Church "—that was done in Baptism; but it is an Apostolic ordinance, and if Christ's own words may not be quoted in its support, it has the authority of frequent reference as an existing Rite in the Church in the Book of the Acts. Certainly as explicit sanction is given for it there as for Holy Orders or for Baptism itself. It is also distinctly named in Hebrews vi. 2, as one of the six 'principles of the doctrine of Christ," and as of similar 66 warrant with Baptism, Repentance, Faith, the Resurrection and the Judgment. It has been the practice of the Church to administer it by the highest Order of her Ministry from the very first, and universally in Western Christendom until very recent times. In the Greek Church Presbyters confirm, but using oil (or Chrism) blessed by the Bishop. It was at first received in connection with Adult Baptism, following it immediately and virtually a part of the same Office, which was in those days generally conducted under the Bishop's personal direction, though Baptism itself was not generally administered by the Apostles. The ancient formulas accompanied it with the "Chrism," or unction of oil upon the forehead, as is still the custom in the Roman Church. It has hence come to be called an Unction and a Seal, as well as an Imposition of Hands. As Infant Baptism became the rule and that of Adults the exception after the very earliest days, with the growth of Episcopal jurisdiction Confirmation became gradually dissociated in point of time from Baptism, which latter was left to the Priesthood. By degrees some years elapsed between the administration of the two Rites, and Confirmation came to assume a greater independent importance. It is now ordinarily given only at stated seasons when the Diocesan Bishop makes his annual or semi-annual Visitations, which are wont to occur at least during the portion of the Christian Year which dwells upon the events of Our Lord's Life. In England, owing to the great density of the Dioceses, it formerly occurred but once in three years, and it is obligatory with us with at least this frequency. It is the gift of the Holy Spirit to and the consequent strengthen ing of or confirming (making firm) the soul of the recipient. It was typified by the Descent of the Holy Ghost upon Our Saviour at His Baptism. He came not only to redeem but to send His Spirit, and this first at Pentecost through the Apostles. St. Peter's sermon on that day implies the following of Baptism by Confirmation. This was indeed sometimes accompanied by miraculous powers in the early Church, and is in fact a lesser ordination, conferring the "priesthood of the laity." When the Bishop gives notice of an approaching Visitation for this purpose, such persons as are by the Minister deemed fit for as well as desirous of the Rite are by him formed into a Class for instruction in the significance thereof, as it is not to be received with undue haste or without especial preparation. The final rubric at the end of the Catechism directs that a list of the names of the candidates be presented by the Parish Priest over his signature to the Bishop. It is the "gathered harvest of the parochial year" to full membership and communion. Lectures or addresses are given upon the ratification of the Baptismal vow about to be made, and upon the duties of the Christian profession; which should be accompanied by Prayer and Fasting on the part of the candidates. They have been washed in the waters of Baptism; they are now to be nourished in Confirmation. Their sins were then forgiven; they are now to receive an access of the Holy Spirit from Apostolic hands. They were then made children of God; they are now to receive admission to intimate companionship with a Celestial Guide. Though they are responsible for their own sins committed since Baptism, still no great learning or maturity is required for full admission, if an earnest desire to follow all God's commands be evinced. No definite age is named so it be "competent" (in the language of the rubric). An absolute prescription in this respect would be unwise if not altogether impossible, as all depends on the varying circumstances of temperament, training and environment. Our Lord himself was in His Father's House and "about His Father's business" at the age of twelve, which was the period at which Jewish boys were admitted to the full privileges of the Law, and at which they are still received in a Jewish rite called also Confirmation. There is far less danger from the admission of extreme youth than from a faithless and even superstitious delay, after the first heavenly impulse has been imparted. Such delay sometimes occurs at the instance of parents who are unconsciously in the attitude of those who were "seeking a sign" of an invisible growth, and were divinely rebuked; a growth which, if natural and healthy, is like that of the seed, "first the blade, then the ear, after that the full corn in the ear." The shadow and chill of such a postponement sometimes results, through the present withdrawal of a divine and omniscient aid, in a carelessness and indifference to religious things which years may not repair. The time of day for this Service is not designated, but, unless used as a separate Office by itself, has become customary after the Sermon (generally by the Bishop) at either Morning or Evening Prayer. Whenever it is possible the Morning Service is preferable, that the newly-confirmed may receive the Holy Eucharist which should follow. The Bishop is seated in his Episcopal Chair on the North side of the Altar, and the candidates approach the Chancel-rail during the singing of a Hymn. They are then arranged in an orderly and decorous manner by the Priest, and the congregation remain standing until the Lord's Prayer as at a Baptism, and for the same reason. The women and girls remove their head coverings, and are often dressed uniformly in white with a veil; an ancient custom which, if simply carried out, is highly appropriate. The Confirmation Office was re-arranged from earlier usages in 1662. The PREFACE was, in the First Book, embraced in a rubric merely, with further additions. Its reading is now permissive and generally by the Priest; and is a partial repetition of the concluding matter in the Baptismal Offices. Its entire lack of reference to the experience of those not baptized in childhood indicates clearly the former infrequency of Adult Baptism. This address brings out strongly the other aspect of Confirmation; that it is not only a heavenly gift of strengthening grace, but also the candidate's own solemn confirmation and ratification of his early vow. It is followed by the formal Presentation of the candidates to the Bishop by the officiating Priest, and this in turn by the reading by the Bishop or Priest of warrant from Holy Scripture for this usage, as recorded by St. Luke in the Book of the Acts. A Deacon then baptized but might not confirm; the Apostles Peter and John being expressly sent to Samaria for that purpose. St. Paul, moreover, confirmed the Ephesian converts (as we are told in the nineteenth chapter of the same Book), and he repeatedly refers to this in his Epistle to them. Neither of the two portions of the Service just mentioned are found in the English Book. The Bishop next proceeds to make a solemn demand |