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Rh course, if our baptism is not valid we can have no valid Sacraments, our Orders, Penance, and Eucharist are alike vain. So it would hardly seem worth while making so much fuss about our form of Consecration. Only in this point again one has to notice the vagueness and inconsistency of their ideas. All through their theology one is struck by an indefiniteness and a want of method that would be inconceivable to Catholic theologians. Although they have not, as we shall see, our idea of the indelible character of the three Sacraments, at any rate when once they are sure of valid baptism they do not repeat it. Confirmation is administered by the priest immediately after baptism. The whole body is anointed with chrism, and the priest says the form: "The seal of the gift of the Holy Ghost. Amen." It should be noted that we recognize this as valid confirmation, our Uniates do so too, and no Latin bishop ever thinks of reconfirming a convert from Orthodoxy. But the Orthodox do not believe that the character of confirmation is indelible: two sins and two only can efface it — heresy and schism. Confirmation is the regular means by which any one is received into their communion, not only Latins and Uniates, but even people who were originally baptized and confirmed Orthodoxly, and who have since fallen away. We have seen how the Holy Eucharist is administered in churches. The pious layman goes to communion four times a year — at Christmas, Easter, Whit Sunday and on the falling asleep of the Mother of God (August 15th). The Blessed Sacrament is reserved for the