Initiation into Christianity (Rite of)

THE RITE OF INITIATION

Today I give a quick bird's eye view of the development of Christian initiation through the centuries, so that we might understand more fully the meaning and purpose of Confirmation.

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Most organisations have some form of initiation ceremony whereby they admit new members into their life, and the Christian Church is no exception.

Although Jesus left no blueprint as to how one should join the Christian church, the early church developed a simple fourfold pattern which was practiced widely.

First of all, there was the catechumenate. This was a time of preparation, during which the adult candidates were instructed in the faith and experienced the life of the church. Since it was a time of organised persecution, it was necessary for the church to apply a strict policy towards admission so that the church could preserve its identity and common life. This lasted for three years.

Secondly, there was Baptism, during which the candidate expressed their personal rejection of their former way of life, focused upon self, and their acceptance of a new way of life, focused upon Christ. This involved the candidate being immersed three

times in water to symbolise the washing away of the past life. The candidate was then anointed with holy oil, symbolising the candidate's protection from evil, and finally, the sign of the cross was placed upon their foreheads.

Thirdly, there was what we call confirmation, whereby the president, who was always a bishop, would lay his hands upon the candidate's head and pray for the gift of the Holy spirit to strengthen them in their new life.

And finally, the candidate would be welcomed into the Eucharistic life of the worshipping community, and receive communion for the first time.

You will notice therefore, that Baptism, Confirmation and the Eucharist were three parts of a single initiation ceremony, presided over by the local bishop. Since becoming a Christian was about dying to a former way of life, and rising to a new way of life,

Christian initiation always took place at Easter, or the days immediately following.

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However, this pattern of Christian initiation began to change after 306AD, when Constantine became Emperor,and organised persecution ceased since he was a Christian.

Not surprisingly, more and more people began to apply for membership of the Christian Church, now that the fear of persecution had been lifted.

The three year catechumenate of preparation was reduced to six weeks before Easter, which is the origin of the Church's season of Lent.

Due to the high number of infant deaths, it quickly became the practice to baptise infants, and thereby assure them of their salvation. The church reinforced this practice with legislation over the years. For instance, in 693AD children were expected to be baptised within thirty days of their birth, and parents were fined if they did not do so. In the fourteenth century, the rule was changed to eight days and the synod of Avignon in 1387 ruled that children should be baptised within twenty four hours of their birth.

Since Baptism of infants no longer involved a personal conversion, as is the case with adults, the need arose to demonstrate the change in a person's life. And so a white baptismal gown was introduced, symbolising the purity of the candidate's new status,

and. the giving of a lighted candle to the candidate, to symbolise the illumination achieved through Baptism.

Obviously, with so many candidates now seeking Baptism, it was no longer possible to confine the rite only to Easter, and therefore, baptisms became more frequent. This in turn meant that it was no longer possible for the local bishop to preside over all Baptisms. The bishops therefore delegated their authority to parish priests to baptise and to celebrate the Eucharist.

However, bishops continued to preside over confirmation, which now became separated from Baptism. This often involved a long wait for the candidates until the bishop was in their area. Not surprisingly, parents began to ignore confirmation, since it appeared to add little to the rite of initiation, and also candidates were already able to receive communion at the Eucharist, due to their baptism.

Mindful that they risked being put out of a job, the bishops introduced a fixed age for Confirmation, with penalties applied if parents refused to obey. So for instance, in the thirteenth century, Richard of Chichester ordered children to be confirmed at the age of one, whilst the Council of Durham set the age at five, and the banning of parents from entering a church until such time as the child had been confirmed. The Council of Exeter set the age at three years, and negligent parents were expected to fast every Friday, on bread and water only, until the child was confirmed. However, by the end of the Middle Ages, the age of seven had become recognised by most dioceses.

However, Archbishop Peckham, at the Council of Lambeth, went much further in ensuring that bishops were involved in confirmation, by ruling that no one could receive communion unless they had first been confirmed. This ruling was later contained in the rubics of the 1548 Prayer Book. And so the bishops kept themselves in a job as regards the Rite of

lnitiation!

After the Reformation, the church resurrected the Catechumenate by replacing it with a Catechism, being a brief Summary of the church's teaching, and candidates for confirmation were expected to know it off by heart.

l hope this explains how the original threefold Rite of lnitiation, presided over by the local bishop, came be separated into the three separate services Baptism, Confirmation and Eucharist.

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And what of today?

In many parts of the Anglican Communion, and in some dioceses in our own country, children between the ages of seven and ten are being admitted to Holy Communon, after preparation, since they are already full members of the Christian church through Baptism.

Whilst some may object and suggest that they are too young to understand what they are doing, l would reply, I doubt if there is ever a right age, when we know fully what we are doing. Furthermore, children probably have a greater sense of the numinous than adults, as the lighting of a candle in their presence reveals an automatic stillness, hush and wonder.

What then becomes of Confirmation? Most educationalists are agreed that puberty is the wrong time for Confirmation, when hormones are all over the place. However, there does come a time when a person is more mature and settled, and aware of

what they are doing. It is therefore suggested that, after a period on instruction, they should seek for Confirmation. Confirmation therefore ceases to be a passport to communion and becomes ordination to lay ministry.

I personally, have always felt that we confirm far too many, far too early with far too little instruction, with a view, I suspect, of impressing bishops!

Whilst I have always been prepared to instruct young teenagers for Confirmation, if requested, I have never chased them up if they fall by the wayside, being of the opinion that God will bring them back in his good time, when they are really ready to commit their lives to God.

However, I have never skimped in the preparation of candidates. My classes for both adults and youngsters have been held weekly for between nine months to a year, since it is the last time the church has of ensuring that candidates know something of the basis of the Christian faith. At the same time, l have always insisted that the instruction goes hand in hand with the worshipping experience of the Christian Church. And if necessary, I have not recommended a candidate, if I considered them not yet ready, much to the disappointment of a candidate and their parents.

Of late, part of my Confirmation course has included the standing up in church of each candidate after communion, and for them to tell the congregation why they want to be confirmed. This originally happened by accident and quickly became accepted practice for both youngsters and adults. It takes courage. It ensures that the congregation get to know the would-be members of the Christian church, and hopefully pray for them, and encourage them.

And so with that in mind, let us pray:

We thank you, our God and Father, for those who in confirmation have made confession of their faith and have been welcomed

into the communicant life of the Christian family in this place. Help us each one, by our prayers, our friendship and our example, to encourage them in the way of Christ, that they may fully grow up into him and continue steadfastly in the worship and fellowship of the Church, to the glory of your name; through Jesus Christ our Lord. Amen