family, and especially in the pastor's class, should ever be a
penitent, believing and loving heart in each catechumen.

We have, in a former chapter, shown the duty of the Sunday-school
teacher in this matter. The pastor should likewise use all diligence
to find out in whom, among his catechumens, the germs of the divine
life, implanted in baptism, have been kept alive, and in whom they are
dormant. Where the divine life, given in holy baptism has been
fostered and cherished--where there has been an uninterrupted
enjoyment of baptismal Grace, more or less clear and conscious--there
it is the pastor's privilege to give clearer views of truth and Grace,
to lead into a more intelligent and hearty fellowship with the
Redeemer, to deepen penitence and strengthen faith through the
quickening truth of God's word.

Where, on the other hand, the seeds of baptismal Grace have been
neglected, where the germs of the new life lie dormant or asleep, or
where there never has been any implanting of Grace through Word or
Sacrament--in short, where there are no pulsations, no manifestations
of the new life, there the pastor has a different duty. He must
endeavor to so bring the acquired truth to bear on the conscience and
heart, as to awaken and bring about a sense of sin, a genuine sorrow
therefor, a hatred thereof, a longing for deliverance, a turning to
Christ and a laying hold on Him as the only help and hope.

Thus the one great aim and object of the conscientious pastor,
with each impenitent catechumen, is to awaken and bring about genuine,
heartfelt penitence and a true, trusting, clinging faith. In one word,
he must labor for that catechumen's conversion. Only those of whom
there is evidence that they are in a converged state should be