Proving Candidates for Baptism

Proving Candidates for Baptism

-- Apostolic Christian Church Practices Series --

    One can easily imagine what times were like when our Lord was active in His short ministry here on earth. For here was a simple and humble carpenter who came and preached redemption to the multitudes.
    Jesus Christ our Lord drew many sinners to belief in Him. Whether he spoke and taught in the teeming cities, along the dusty roads, or on the seaside, His message was loud and clear - and many believed on Him and loved Him. His followers looked to Him as their teacher and instructor, and their protector. In His presence it was perhaps easy to believe and to have faith. Yet, His earthly ministry did not last forever, only three years.
    A sense of despair permeated His following when they learned He would only be with them for a short time. They became alarmed and troubled. In response to this, Christ reassured them they would not be left alone, and thus they should not let their hearts be troubled.
    In His great love and tender mercy, Christ promised His followers two things. First, prior to ascending into heaven He said, "And I will pray the Father, and He shall give you another Comforter, that He may abide with you forever, Even the spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him; for He dwelleth with you, and shall be in you" (John 14:16-18). This, of course, is the promise of the presence of the Holy Spirit in the heart of the believer which serves to lead, guide, and direct each child of God.
    Along with this, Christ also spoke of the organizational church that would exist in His absence. He told the Apostle Peter, "And I say also unto thee, That thou art Peter, and upon this rock I will build my church; And the gates of hell shall not prevail against it" (Matthew 16:18). Thus, this establishes the fact that a structured organization was to exist during the intervening years between Christ's ascension into heaven and His glorious return to earth to gather in His pure church.

THE EARTHLY CHURCH

    Since Christ's earthly church is to presently exist, this raises the question as to who should belong to the church. Can most anyone who claims a nominal belief in Christ be included in His true church? Can those who proclaim a somewhat shallow "acceptance" of Christ attain membership in His body? Or, what about those whose motives are sincere but whose minds harbor false doctrines or mistaken concepts of faith?
    Given the seriousness of the Word of God and the ultimate reward for those who remain faithful, these questions are relevant and especially so for those true believers in Christ, who, with His grace, insist on preserving a church that functions in accordance with the teachings of the Lord, and is pleasing in His sight.
    Obviously, the best (and only) answers to these questions are found in the Bible. This great book tells us who is to belong to the church and who is not. Belief in Christ is a foremost requirement as our Lord Himself taught in Mark 16:15, "He that believeth and is baptized shall be saved; but he that believeth not shall be damned". Repentance, conversion, and obedience are essentials as well as one begins this new walk of life.
    The Apostle Paul gave indication as to the nature of Christ's church in his letter to the early church at Ephesus when he wrote, "That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish" (Ephesians 5:27). In essence, the church is to consist of persons called out of the world to belief in Jesus Christ, and to obedience to His commandments.
    Those persons who have humbly and contritely come to the cross in true repentance, and have become converted, are entitled to membership in the body of Christ. These are persons who have fallen upon the rock and been broken, and have dedicated themselves to a life of separation from the world, self-denial, and keeping the commandments of our Lord. They have surrendered their own will in deference to God's will. These are the people who belong to the true church of Christ. These requirements help to assure that the church can be kept pure in compliance with the wishes of its chief cornerstone, Christ Jesus.
    Commenting on the church, Paul wrote, "Now, therefore, ye are no longer strangers and foreigners, but fellow citizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, In whom all the building fitly framed together groweth unto an holy temple in the Lord; In whom ye also are built together for an habitation of God through the Spirit" (Ephesians 2:19-20).
    In the early sixteenth century, at the inception of the Anabaptist movement (the response to the cold institutionalism of the universal church), baptism was given only to those who had truly repented and been converted. Yoder, in The Legacy of Michael Sattler, states the requirements of that time, "Baptism shall be given to all those who have been taught repentance and amendment of life and who truly believe that their sins are taken away through Christ, and to all who desire to walk in the resurrection of Jesus Christ, and be buried with Him in death, so that they might rise with Him".¹

"Provings" Explained

    In accordance with its realization of the seriousness of the Word of God, the requirements of entry into and the maintenance of holiness and pureness of the church, and their insistence on continually adhering to the whole counsel of God, the church takes great care in attempting to keep their fellowship pure and in alignment with the concepts of obedience which are set forth in the Word.
    To achieve this end, a very wise and useful practice has been maintained over the years in the Apostolic Christian Church. This is the practice of bringing converts - those who have repented of their sins and been converted from their former sinful lives - before the church congregation to testify of their faith, of their personal conversion experience, and their understanding of God's marvelous plan of salvation.
    Over the years this practice has been termed a "proving". The use of the word proving should not imply an adversary type proceeding in which the congregation sits in "judgment" of the convert. Rather, it is a word which stems from the German word "prufing". This word appears in the German scriptures. I Thessalonians 5:2 reads, "Prufet alles und das gute behalte". The King James Version reads, "Prove all things, and hold to that which is good". The ancestral background of the church is decidedly German and Swiss, and the term "prufing" originated many years ago before the church adopted the English language.
    Actually, the dictionary descriptions of the words "prove" and "testimony" indicate that these words can generally be used interchangeably. For instance, "prove" is defined: "Ascertain the genuineness of; show or demonstrate the accuracy of".
    Likewise the word "testimony" means: "Evidence, proof; solemn declaration; profession". It's apparent these words mean the same thing. In the course of this essay, the two words will be used interchangeably.
    After repentance and conversion a period of three to six months usually elapses prior to baptism. This is an arbitrary time period and is flexible depending on the individual and the progress he has made in his new walk of life. During this time the convert spends much time in prayer, meditation, and reading God's Word. He makes amends and restitution for past wrongs where possible and counsels with the brethren, most notably the elders and ministers. Often, again depending on the person and his previous experiences and habits, repentance can be a difficult period as the transition from serving the flesh to serving the Spirit is acutely painful and inner struggle ensues.
    When it is believed by the counselors that sufficient progress has been made in following the Lord, and in achieving the proper motives, attitude, and lowliness of mind - and that the convert gives outward evidence that true conversion has taken place - the convert is then requested to make an appearance before a closed session of the congregation (only members of the church are present) for proving or testimony.
    The Apostolic Christian Church was founded in the early nineteenth century and proving of converts prior to baptism has always been practiced. In My Father's Conversion by S. J. Braun the author tells of the events leading to the conversion and baptism of his father: "In the course of about six months he was proved and baptized by Bro. S. H. Froehlich in the congregation at Strassburg where he gave a good testimony of his firm belief in Christ Jesus as Saviour".²In Ruegger's Apostolic Christian Church History, Volume I, comments are made entitled "Reception of the Congregation": "Before baptism and reception into the congregation, the one desiring baptism, in the presence of the circle of brothers and sisters, gives expression of God's grace, i.e. of his rebirth. Paul says, 'for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation (Romans 10:10). God's spirit shall bear witness in the congregation if the one desiring baptism is prepared for baptism. When the congregation is satisfied with the testimony of the one desiring baptism, an elder administers baptism by immersion. Then, by the laying on of hands and the prayer by the elder (Acts 19:5-6, I Timothy 4:14, and Hebrews 6:12) the baptized person is received into membership and has full part in the life of the fellowship, especially also in the Lord's supper".³The Apostolic Christian Church, in keeping with the Biblical directives of keeping Christ's church pure, holy, and unspotted from the world, has prudently exercised great care in who is taken into the fellowship of the church body. Attitude, not perfection, enhances one's readiness for alignment with the body of Christ.
    Entrance into and exit from the church body are serious matters. Bro. Froehlich commented on this in Individual Letters and Meditations From the Legacy of s. H. Froehlich. When asked how a congregation should be organized he responded, "The essential matter is, in any case, not our human sagacity, but rather that the porter shall open to us. The Ethiopian asked the question, 'What shall hinder me to be baptized?' Our alliance is a holy fellowship with the Father, Son, and Holy Ghost and the whole body of Christ, with one another as members of this body, each according to his portion. If then, we gather together it must be in the name of the Lord and in the communion of His spirit. Admission into and withdrawal from this fellowship dare not be a light matter and may not take place carelessly. When, therefore, anyone is admitted he is taken into the fellowship of the triune God and of His saints; and with all joy may consider himself to be as a sanctified member of the body of Christ, according to the calling and election of God, a sharer in all the promises of the gospel".⁴Nearly three hundred years prior to the beginning of the church founded by Bro. Froehlich, early Anabaptist assemblies also adhered to high Biblical ideals regarding admission into the church, and the objectives of maintaining its pureness. Bender, in The Anabaptist Vision, describes those post-Reformation assemblies of the early sixteenth century: "The essential and distinguishing characteristics of this church is its great emphasis upon the actual conversion and regeneration of every Christian through the Holy Spirit. They aimed with special emphasis at carrying out and realizing the Christian doctrine and faith in the heart and life of every Christian in the whole Christian church. Their aim was the bringing together of all the true believers out of the great degenerated national churches into a true Christian church".⁵
    During the early sixteenth century; terrible persecution was experienced by the true church. Many persons fled the false doctrines of the apostate national churches and found salvation and peace in the true gospel of Christ Jesus. To insure that these new converts fully understood the true gospel, and were thoroughly ready to repudiate their earlier beliefs, they were often asked to state their views before the brethren. This practice aided in keeping the church pure, and free from false and deceptive doctrines.
    Today in the United States, there are over 210 different Protestant denominations, each with varying doctrines. Thus, it is wise for the Apostolic Christian Church to implement procedures which help to resist questionable doctrines.
    Every member of the church can readily attest to the fact that a proving is a wonderful event. The convert, who may somewhat warily and anxiously come before the church to testify of his faith, soon realizes that the essence of a proving is procedural, not punitive, and that the entire framework and atmosphere is one of gentleness and love. And for the established believer in faith who hears the testimony, it is a wonderful time of refreshing, and a warming experience. Hearing anew of the conversion experience takes each believer back to the foot of the cross when he or she knelt in repentance and contrition before Almighty God and His precious Son. A proving is not only an uplifting and inspiring occasion for everyone, but serves to convince one and all of the sincerity and validity of the convert's faith.

Biblical Reasons for Interviewing Converts Prior to Baptism

Although the Bible does not specifically refer to the practice of "proving" such as that practiced in the Apostolic Christian assemblies it does, in many instances, list many teachings relative to converts and their entry into the household of faith. Among those scriptures the church feels justifies, or at least encourages, a convert to be interviewed and the brethren satisfied with their conversion are:

1. "Prove all things and hold fast that which is good." (I Thessalonians 5:21) Since the word "prove" means to ascertain the genuineness of, it is well for a group of believers to be assured of the genuineness of a new convert's faith.

2. "Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses" (I Timothy 6:12). Coming before a church assembly to make a profession of faith and belief before many witnesses is in accordance with this Biblical directive. It is well for this profession to be made in a quiet, rational, and orderly way...and in a proper forum.

3. "That thou observe these things without preferring one before another, doing nothing by partiality (I Timothy 5:21). Conditions for entry into the church are the same for all candidates. By giving a testimony of faith and belief, the convert gives the believers the assurance that all conditions were met.

4. "Where no counsel is the people fall; but in the multitude of counselors there is safety (Proverbs 11:14). In effect, the members of the church serve as counselors when they hear the testimony, and then together with the elders give approval for the convert to be baptized. Together, a multitude of counselors is formed.

5. "There shall in no wise enter into it anything that defileth" (Revelation 21:27). This is speaking of heaven. If this is true for the kingdom of heaven (that it should not be defiled), then obviously the same is true for the earthly church as well.

6. "Take heed and beware of the leaven of the Pharisees and of the Sadducees" (Matthew 16:6). In our present day it is prudent to beware of false doctrines and unrighteousness. If the entire congregation can more thoroughly know of the convert's experience and attitude, then this is a step in the right direction in preventing any type of leaven from coming into the church.

    While many other scriptures could be listed which would fit comfortably within the contextual themes of keeping the church body pure by interviewing and screening converts, the eighteenth chapter of Matthew relates that the church has the authority to deal with spirits that are considered contrary to the word of God. Even though this chapter deals with the transgression of one who is already a member of the body of Christ, it nonetheless implies that a type of authority does exist relative to the church maintaining its purity, and that if necessary it must be exercised. Thus, it seems that by making reasonably certain that a convert is a truly changed person prior to baptism, and is humbly resolved to stay true unto the end, the church is not overstepping Biblically prescribed authority.
    The authority exercised in the church is thought to have heavenly sanction, since it is believed there is an exact correspondence between the will of God in heaven and the functioning of the true church on earth. The decisions of the true church community are to be equated with the moral judgments of God. This same element of correspondence is to be seen between the petitions of the church on earth and the will of God in heaven. Because did not Christ say, "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven, For where two or three are gathered in my name, there I am in the midst of them" (Matthew 18:19,20).
    Entrance into the body of Christ is a high and heavenly calling and can only be realized by repentance and conversion, and by embracing the entire plan of salvation made possible by Christ's death, shed blood, and glorious resurrection. The church is the most important organization on earth. It is the body of Christ. It is the salt of the earth. Its great task is to preach God's word, and to nurture the spiritual development of believers.
    If one reviews some of the Biblical references relating to the body of Christ, they are quite impressive. For instance, our Lord stated, "I have chosen you out of this world". Along with this, the Bible tells the church they are a chosen generation, a royal priesthood, a holy nation, and a peculiar people. Other phrases which point to the nature and high calling of believers in Christ include the fact they are fellow servants, fellow citizens, fellow soldiers, elect together, imitators together, and partakers with.
    Oneness and solidarity should also feature the church body. Instructions are given to believers that they are to be of one accord, and to mind the same rule. The Apostle Paul instructed the believers in the early church at Corinth to be "perfectly joined together in the same mind and in the same judgment" (I Corinthians 1:10). Also, in Ephesians 4:3, instruction is made to endeavor to keep the unity of the Spirit in the bond of peace.
    Since the essence of the church is really love, unity and oneness in our Lord, it is only prudent that full understanding of Christ, the church, and related matters preclude entry into the body of believers.
    Since the church is to be, with God's grace and direction, entirely unified and bound together by the ties of love and mutual concern, and with each member esteeming all others above himself, the organizational procedure of interviewing, or proving, an applicant is a partial means to this end. This allows all the members of the body to know of, and become more intimately familiar with the new convert's experience at Calvary. If each brother and sister is impressed by, and satisfied with, the new convert's attitude, motive, behavior, appearance, and humbleness of mind and manner, this can only foster better understanding and cordial feelings of love in the church body.
    If members of the church have not heard a testimony from each new convert, or have the assurance that one was made before baptism to the satisfaction of the congregation - the convert having been counseled solely by the elder - then they may possibly harbor doubts or questions in their minds as to who has truly been converted, and who has not.
    Genuine feelings of closeness and oneness in Christ possibly might be overshadowed by such feelings as, "Does this person know what it means to come before God with a broken heart and contrite spirit? Has he or she experienced a true repentance? Have we built on the same foundation? Are we truly one in Christ?"
    A proving provides this much needed opportunity for a convert to express his convictions and tell of his conversion to Christ. And thus, the other brethren can be brought much closer to such an one as they observe and hear the humble testimony of conversion which is similar to the one they experienced. A mutual bond of love and confidence is promoted as it becomes apparent that they all share a common deliverance from darkness into light, and have become recipients of God's grace.
    While the elders do an excellent job in counseling converts, it is wise on their part to bring converts before the congregation. This affords the entire congregation an opportunity to endorse the elder's thinking regarding the convert's readiness for entry into the church. Unity, understanding, and love are enriched and strengthened among the brethren.
    Acknowledging the "priesthood of all believers" as taught in the Bible, it is wise to interview converts before the church. All believers, then, have a hand in the convert being admitted into the fellowship.
    It must be reiterated that a proving is a gentle and loving practice. There is nothing at all "harsh" about it. In essence, it is not an inquisition, but rather it provides a forum whereby a convert can testify in an orderly way of his faith in Jesus Christ, and his desire to follow Him all the remaining days of his life.

HISTORICAL REVIEW OF ENTRY INTO THE CHURCH

    As previously alluded to, the practice of proving converts prior to baptism is not always customary in other denominations in our present day society. Yet, a fairly thorough historical search indicates that it was not uncommon in the past for certain assemblies to interview applicants prior to their baptism. Those churches still adhering to this policy surely can find historical precedence in doing so.
    In Anabaptism, A Social History, Claus-Peter Clasen describes the ceremony of baptism in 1526 in Switzerland, "Whoever desired to be baptized presented himself to the minister who questioned him on the law, the gospel, the articles of faith, his moral views, and his ability to recite prayers. If the believer passed this test, the minister would present him to the church, asking the brethren and sisters to kneel down and pray to God to grant this man the grace and power of the Holy Spirit. Then, the believer would answer several questions, affirming his willingness to resist the devil and desire to be baptized". The practice differed somewhat in various areas.⁶The same book indicates that other early believers in Germany, Switzerland, and Austria were baptized in a similar manner. The believer had to answer certain questions concerning his faith and his willingness to lead a new life and submit to the discipline of the congregation.
    Clasen writes an interesting sixteenth century account of the events leading to baptism, "When, at a meeting near Strassburg on June 5, 1557, two men asked to be baptized, the two leaders first preached on the meaning of baptism, refuting the Lutheran and Catholic positions. Then, they presented the two men to the congregation, inquiring whether they had lived in a Christian way and were worthy of baptism. They were unanimously considered worthy. The leaders now plied the two men with a number of questions: 'Is this the true baptism? Is this the congregation of God? Are you willing to revoke the first baptism which you received in ignorance (as a child)? Are you willing, if the need arise, to sell your property for this congregation?' The two were baptized. The leaders then praised God that the congregation had received the two new members".
    Van Braght, in Martyr's Mirror, gives many instances of a convert receiving thorough instruction in the doctrine of Christ prior to baptism. Before being qualified for baptism, the convert had to reflect an understanding of his faith to the satisfaction of the brotherhood. The author states, "When we go to the water, and first begin with baptism, we confess there, even as we did before in the church under the hand of the overseer (elder)".⁷In An Introduction to Mennonite History Cornelius J. Dyck, Editor, tells of the rite of baptism among a group of Mennonites in the South Russian colony of Molotschana in September of 1860. This account was included in the memoirs of a preacher at that time. The preacher wrote of the two girls who were applying for baptism: "After the church had examined them, I received the charge to baptize them".⁸An interesting account is told of how converts were handled among Anabaptist churches in Flanders in 1540, "Reception into the brotherhood demands from the convert an exemplary life, a thorough knowledge of the doctrine, and a total surrender to God. When he expresses the wish to be considered for baptism, he knows he will be submitted to a thorough examination of his faith at the next visit and in the presence of the bishop, and it need not surprise him at all if his request brings no results at first".⁹In early American history, Puritan churches exercised the policy of proving applicants for membership in their churches. Often times, when a church was newly organized in New England, inhabitants of a given territory who were "satisfied" with one another's faith and repentance would then enter into a formal covenant with each other and a new church would be born.
    Edmund S. Morgan, in The Puritan Family, writes, "Anyone proposing to join a Puritan church had to prove to the satisfaction of the members that he was no longer in need of conversion".¹⁰Edwin Scott Gaustad, in A Religious History of America, gives further evidence of Puritan converts who must "stand before their peers demonstrating their knowledge in the principles of religion, and of their experience in the ways of grace, and of their Godly conversation among men. Persons seeking admission must be examined and tried first to see that they possess above all else repentance from sin and faith in Jesus Christ".¹¹Commenting on early New England religious practices, Williston Walker, in A Religious History of Congregationalism, writes, "Candidates for fellowship made their desire known to the officers of the church. They were then obliged to submit to an examination by the teaching and ruling elders usually in private, though frequently in the presence of the more prominent members of the flock. Once approved by the officers, the candidates were propounded to the church that objection to their admission, if necessary, might be made. No difficulties having been raised, the candidates would then appear before the church as a whole, unless excessively timid, and make a relation of their beliefs and religious experiences. In the case of women, written expressions were read by a church officer. The church then voted on the candidate's admission. If accepted, they assented to the covenant, and were accounted of the church".¹²In early churches of the first few centuries A. D. they were cautious regarding taking in new members. In Shepherding The Floak by S. L. Greenslade, an early church leader Origen is quoted as saying, "Some are appointed to inquire into the lives and conduct of those who want to join the community in order to prevent secret sinners from coming into their common gathering. Those who do not commit secret sin they wholeheartedly receive".¹³
    Hippolytus writes in the same book, "When the time for final instruction arrived their lives were examined. Have they lived honorably, have they honored widows, have they visited the sick, and done good works while they were catechumens (converts)?"
    According to Walter Oetting's The Church of the Cataaombs, in the early church the period of instruction for converts was usually three years.¹⁴Tertullian, another early church leader felt a waiting period was very necessary. He thought that if one waited longer more caution would be exercised in worldly matters. Also, if any fully understood the weighty importance of baptism, they would fear its reception more than its delay.
    Over the years, careless reception into earlier denominations led to lukewarm assemblies and a departure from true and obedient faith. Gottfried Arnold, in Baptism Among the Early Christians, writes, "By far the greatest evil (in the church) was that some did not give up their sinning or turn from their passions to accept God with their whole hearts. It was also a serious error when the teachers without proper consideration and forethought very often baptized men without prior preparation or instruction. In this way, they only added to the mob of crude, selfish Christians. John Chrysostem (an early leader) lamented that many thousands were baptized in this way. In this way, Satan was able to scatter many weeds among the early Christians.¹⁵Gregory Dix, in The Shape of the Liturgy, further substantiates how a breakdown in admission procedures led to apostasy in the early church. In commenting on meeting qualification for the Lord's Supper in the first few centuries A. D., Dix says, "The Christians had a personal qualification for being present - baptism and confirmation. Before receiving the sacraments, he was required to make an explicit statement that he shared the faith of the church in the revelation and redemption by Jesus Christ. Without this he could not be of that 'household of faith' whose domestic worship the eucharist was. It was the indiscriminate admission to baptism and confirmation of the infant children of Christian parents when all society began to turn nominally Christian, which was at the root decline of lay communion which set in during the fourth and fifth centuries."¹⁶

PRESENT DAY "INTERVIEWING" OF CONVERTS

    In our present day society, the practice of a church body interviewing converts prior to baptism is not altogether non-existent. A cursory review indicates, at least in some manner, that candidates are questioned in some form or another prior to baptism in a few church denominations.
    In The Church of the Brethren Past and Present by Donald Durnbaugh the author writes, "In brethren assemblies before baptism, the sections from the 18th chapter of Matthew, which deal with the settling of differences and the necessity for forgiving a brother, have often been stressed". No doubt after this is read, the candidate gives indication that he understands it.¹⁷Anthony A. Hoekema, in Seventh Day Adventism, writes, "The church manual requires that thorough instruction in the fundamental teachings of the church be given to every candidate for baptism, and that before the person is baptized there be a public examination, conducted either in the presence of the church, or before the church board".¹⁸In the Amish church, a four month waiting period precedes the baptismal rite. And before the applicant is received into fellowship, the consent of the members is obtained.¹⁹Also, in some of the more conservative Mennonite bodies, a form of public examination is made regarding the testimony and belief of the convert. Those churches regarded as "sister" churches of the Apostolic Christian Church still continue to interview applicants prior to baptism.
    The church is unified in its belief that converts be proved before the other members of the church. At a proving, only members are present as this helps to insure that the testimonies given are spontaneous and entirely truthful, as the applicant has not heard a formal testimony in the church beforehand. Thus, what is said is more apt to be strictly from the heart and not a repeat of what may have been heard at a prior time.
    Non-members (friends) are not present at provings. They are, however, very welcome at the baptism and any other social functions associated with the convert coming into the church.

ADDITIONAL DISCUSSION ON PROVINGS

A few additional observations can be made to justify the Apostolic Christian practice of holding provings:

(1) So all the brethren can be assured that the convert has experienced a true conversion.

    The church feels it is only fair to the convert that they (the church) insist that true regeneration and transformation, and a "break" with the sinful aspects of the former life, has taken place. It is only out of love for the convert that motivates the church's desire to be satisfied that a true conversion has taken place. Given the Biblical requirements regarding purity and holiness in the church of God, it is not unusual that the church holds to such idealism.
    Today there is much spiritual confusion in which "instant conversions" and "accepting Christ" are almost universal. Many people claim they have come to Christ, yet repentance, reformation of life, humility, and concern over persevering to the end are not at all in evidence. Too, many who claim to be Christians reflect virtually no change in lifestyle.
    The Apostolic Christian Church is pleased when it can easily discern a complete change in a person's life, and can detect humility and lowliness of mind.

(2) To insure a convert has a good understanding of the Christian faith, and the beliefs of the church.

The church believes in holding to the "whole counsel of God", not just to part of it or to those portions that are easy to follow. The world abounds with philosophies and doctrines, and many times converts are vulnerable to individuals and groups who sincerely profess Christ, but who seem to be lacking in their understanding regarding many Biblical points.
Since many doctrinal differences exist between the Apostolic Christian Church and many nominal denominations, it is both prudent and essential that the convert be aware of this, and be willing to worship in the Apostolic Christian Church.

(3) To insure the convert understands the importance of staying true unto the end.

The Bible teaches that the end of one's faith is more important than the beginning, and that a child of God must walk circumspectly and in accordance with God's commandments until his last breath. The enemy of our soul is not sleeping or slumbering, but seeking whom he may devour, and thus it is prudent to exercise caution in behavior and attitude. The Bible teaches in over sixty different passages the possibility of falling from grace if one becomes lukewarm or negligent. Also, the Bible alludes to the fact that one is even "worse off" than before, if he repents and then turns again to his former ways.
In this context, most nominal groups believe in the doctrine of "eternal security" or "once saved, always saved". The church likes to know that the convert is alert to the many threatening doctrines they may encounter, but more so that he is humbly willing to closely adhere to all Biblical commandments. It gives strength to the church body when a convert indicates a willingness to submit to a free-will obedience to God, and to love the things God loves.

CONCLUSION

    The practice of proving converts has been a wise policy. Surely that old counselor called "experience" has rendered its tacit approval of this practice.
    The Bible teaches we should esteem all others above ourselves. In order to help lay a basis from which esteem can stem, it is well that the experience of conversion be formally stated before the church with a chance for inquiry, encouragement, and discussion, if necessary. A proving is necessary since a convert cannot easily talk with each member individually to tell about his conversion, especially in the larger assemblies of several hundred members.
    When we meet members in other Apostolic Christian Churches, we can, on the basis of their testimony before their own individual congregations (and their assemblies being satisfied) have confidence that they are truly converted. Consequently, a good, warm feeling of unity then ensues along with a rich fellowship.
    We live in an era of rank independence and individualism. The cry extends far and wide, "do your own thing". The church wants to insure that this type of attitude within a convert is rooted out and is dead. Rather, the convert is expected to blend in with the thought and practice of the brotherhood.
    History has revealed that whenever great apostasy and evil threaten to disrupt and weaken groups of true believers, these groups have almost always placed great emphasis on the quality of their members, and have instituted sound procedures relative to allowing entrance into their assemblies. This was true in the pagan times of early Christianity, it was true at the time of the Reformation, and it is true today in the Apostolic Christian Church.
    To date, the Apostolic Christian Church has been preserved as one with its foundation solely and entirely on Jesus Christ, the apostles, and the prophets. It is a wonderful foundation. The Apostle Paul, however, told the Corinthian church, "But let every man take heed how he buildeth upon it". To be sure, a main task of the church is to maintain continuity of faith from one generation to another. Provings are one of perhaps many sound procedures which constitute a means to this end.

FOOTNOTES

(Click the footnote to continue reading)

1. Yoder, John H; The Legacy of Michael Sattler; Herald Press, page 36.

2. Braun, S. J.; My Father's Conversion; Apostolic Christian Publishing Co. (Nazarene), page 2.

3. Ruegger, Herman; Apostolic Christian Church History, Volume I; Apostolic Christian Publishing Co. (Nazarene), page 210.

4. Froehlich, S. H.; Individual Letters and Meditations From the Legacy of s. H. Froehlich; Apostolic Christian Publishing Co. (Nazarene), pages 15-16.

5. Bender, Harold S.; The Anabaptist Vision; Herald Press; Excerpt published in Mennonite Quarterly Review, April, 1944, page 74.

6. Clasen, Claus-Peter; Anabaptism, A Social History; Cornell University Press, pages 103, 104, 105.

7. van Braght, Thieleman J.; Martyrs Mirror; Herald Press, page 119.

8. Dyck, Cornelius J. (Editor); An Introduction to Mennonite History; Herald Press, page 214.

9. Mennonite Quarterly Review; January, 1947; page 55.

10. Morgan, Edmund S.; The Puritan Family; Harper and Row, page 174.