Confirmation

Section 1. INTRODUCTION.

season of Confirmation provides one of the finest, if not the very finest opportunity afforded to the clergyman for personal dealing with individual souls. For the most part, the age of the candidates is in our favour, because Confirmation is held at an impressionable time of life. The personal contact with the candidate provides an occasion for individual work of almost incomparable value. Other Churches frequently testify to the need and value of some such opportunity with the young people of the congregation. Be it ours to realize the splendid possibilities of our position and to make the best use we can of them.

We shall do this, first of all, by making sure of our own personal life. Unless the clergyman is spiritually fit for the training of his candidates the whole preparation will suffer. There is scarcely any occasion when the clergyman needs to be more ’ throughly furnished ’ for the work of getting into the closest possible touch with individual souls on behalf of Christ. Another way of making the most of Confirmation time is by remembering that the preparation must be very much more than instruction. It must extend to inspiration, for we must ever keep in view the definite object of personal influence. The crowning purpose of Confirmation is the genuine personal contact of the soul with Christ as Saviour and Master.

No absolute law is possible as to the age for Oonfirmation. It will vary with circumstances. The Service speaks of * years of discretion,’ and the force of the word * hereafter ’ in the opening address points in the same direction. It must never be forgotten that in the English Church Confirmation has two sides, not one only. The candidate ’ confirms,’ and ’ is confirmed.’ Among the poor there will be found frequent need of correcting the impression that obtains too often in regard to the merely passive act of Confirmation. Sometimes when a young girl is asked why she wishes to be confirmed, she will reply, ‘Because mother thought I had better be done’ as though Confirmation were something like vaccination. A careful emphasis on the twofold aspect of the rite will effectually prevent any such misconception. Most of our English Bishops seem to favour the age of fourteen, and we believe this will be found as a rule a very useful period. Speaking for myself, I would not go below fourteen if I could possibly help it, though I am well aware that in certain cases where Christian instruction and influence at home have been of the right kind, the age of thirteen is quite satisfactory. But generally, I have a strong preference for fifteen for girls and sixteen for boys, since the former develop earlier than the latter. Even though, as it is often urged, boys and also girls go out to work, and sometimes go away from home before these ages and should therefore be confirmed earlier, it does not necessarily follow that an earlier Confirmation would guarantee the necessary discretion and intelligence without which it is impossible for the candidate to enter fully into the real meaning of the Service. But every clergyman will judge this for himself, and will act according to what he believes to be the best way of obtaining the highest spiritual results.

SECTION 2. THE PREPARATION.

The approach of Confirmation will naturally be introduced by announcements in Church, together with a sermon on the spiritual meaning and importance of the rite. At the close of this sermon an invitation should be given to candidates to send in their names, and it will be found helpful to follow this with the distribution of a leaflet, stating the hours of the classes, and providing a slip at the foot, which can be filled up, torn off, and returned to the clergy, signifying which hour will be most convenient to attend. Such a leaflet is essential in a large parish where there are several classes, and a variety of needs has to be met.

I. The Classes.

What should be the length of the preparation? At least ten weeks. An experienced and honoured clergyman of my acquaintance is in favour of fourteen, but this appears to me to be a little too long, and it is hardly likely that the interest of the classes can, as a rule, be kept up for just over three months.

For the most part, the boys and young men will be taken by the Curate, and he will certainly be well advised to separate rigidly between the two sections and have distinct classes for them. The girls will naturally fall to the Vicar to prepare, and it almost goes without saying that great care and discretion must be exercised. It has often been proved useful in the case of a young unmarried Vicar to take the boys and girls together, and then to obtain the help of an experienced lady to deal spiritually with the girls. That fine and able pastor, the late Canon Robinson of Marylebone, and then of Birmingham, once told me that he always made a point of having his classes composed of both sexes. In the case of older men being confirmed they should undoubtedly be taken alone, for they are as reluctant to attend a class with young men, as young men are to go with boys. Adult Confirmations are often times of special opportunity, and if all our Bishops realized this they would never confirm an adult with young people, but instead, have a Confirmation Service in a cathedral, or some prominent parish church, for adults only. This would be of the greatest possible value, not only as a spiritual opportunity, but as a witness on behalf of the whole Church. Some Bishops are already doing this, but it would be a great matter if all adult Confirmations could be kept rigidly separate from the Confirmation of younger people.

In the conduct of the Classes care should be taken to make them definitely spiritual and personal. They should lead up to decision each time, whatever the subject may be. A hymn to open is helpful, if found practicable. The duration of the meeting should not be .onger than forty-five minutes, and the gathering should be as bright and hearty as possible. The clergyman should be at the door at the close, to sh? ke he nds with the candidates as they leave. He should invite inquiries on any points arising out of his teaching, and, above everything, he should put his very best into this work of preparation, the best that his mind and heart can Droduce. He will never regret it; he will always thank rod for the time and strength given to Confirmation reparation.

[I. Work between the Classes.

Two things have to be avoided. We must beware of giving the candidates too much to do, thus making the preparation burdensome, especially to those who, whether in service or in business, have not too much time of their own. We must equally beware of giving ;hem too much writing. Some of them may not be able ;o write very well, and they will be reluctant to show ;heir lack of knowledge, whether in writing or in spelling. Then again, there is a constant fear of the preparation 3eing merely intellectual; truth for the mind only. Yet something is undoubtedly needed between the meetings of the Class. The instructive side will best provided by means of that admirable little booklet of Canon Robinson’s, Outline Lectures on Confirmation.

1 Elliot Stock, Id.
r.M. 20

The material is divided into sections, and blank spaces are left for the candidate to find, and answer the text. These Lectures can easily be made the basis of the instruction for the next class, and it will be found that if the clergyman tells the candidates beforehand how much to do, the work will be easily accomplished and will be ample for the purpose. Later on in the preparation the books will be shown to the clergyman to see whether the texts have been found and the work done. The devotional side of the candidate’s life between the classes will also need careful consideration. It may be that habits of prayer have been relaxed and something of guidance on this point will have to be given. A very useful little book for devotional purposes is My Confirmation, by Everard. A copy given to each candidate, with suggestions how to use it, will prove spiritually helpful. A very useful method, blending both the devotional and instructive aspects of the work between the classes, is used by Canon Howitt, of Hamilton, Ontario, Canada. He provides a paper of material for study each week, together with a slip to be filled up and signed by the candidate, saying that the information given on the paper has been thoroughly studied, perfectly under stood, and personally accepted. I should much like to see Canon Hewitt’s plan made generally known in England. Another little book, entitled Preparation for Confirmation, by Canon Macnutt, is intended as a manual of instruction for candidates, and it would be possible to use this in connexion with our own preparation. The only thing is, that this, though full of useful and suggestive teaching, does not give the candidate anything to do but reading, and I venture to hope that Canon Macnutt will follow Canon Robinson’s example in future editions, and omit the verses from the Scripture references in order that the candidate may have the work of finding them from the Bible itself.

1 ,Nisbet & Co., 3d.

III. Personal Interviews.

About the sixth or seventh week of the preparation t will be found useful to ask each candidate to send in a prief letter or statement, answering the question, ‘Why ‘. wish to be Confirmed.’ This is for the purpose of pringing to a point the instructions that have been proceeding, and at the same time to prepare for what is to ollow. If the candidate is assured of the absolute )rivacy of such communications, there will be no diffiulty whatever in obtaining a note just telling in brief lain words the reason why the candidate has come forward. This note will then be used as the basis of the personal interview which will come about the end of the eventh week. The clergyman will see if the candidate eally understands what is being done. This interview will not be concerned with any mere repetition of the latechism, or any part of it, but will have for its object he personal contact of the soul with Christ, and will ead as far as possible to genuine decision. The interiew need not be long, and should close with definite peronal prayer. Very often this interview will prove the urning point in the work of preparation. It is so easy md natural to use the candidate’s letter as the warrant or a very frank, personal talk, and this in almost every ase will prove spiritually fruitful. It is obvious that uch personal interviews with those of the opposite sex vill need the greatest care and should be as brief as possible. At the same time there must be spiritual aithfulness with a view to decision for Christ. A clergynan will not be unduly encouraged or elated if some of lis candidates are quick to respond to his inquiries and ippeals. Confirmation usually comes at an impressionible time of life, and in the case of girls and often of foung women there are emotional tendencies which are nly too apt to be mistaken both by the candidate and he clergyman for spiritual experiences. The counsel ,nd assistance of the clergyman’s wife, or in the case I a bachelor Vicar, of some experienced lady worker, will be of immense help in dealing with this well known and difficult problem.

IV. Close of Preparation.

The last meeting of the series will necessarily concern itself with certain instructions as to the time and place of the Confirmation, and the distribution of the cards to the accepted candidates. At this meeting cards will also be given to the candidates for their friends, two at least to each candidate, together with the information that a sufficient space will be reserved in the Church for all parents, sponsors, and other friends. This notice will of course be put on the card itself. Among the verbal instructions it will not be found unnecessary to refer briefly but pointedly to the dress of the girl candidates, that it should be neat and not conspicuous, and that there should be no veil over the face, but only a cap with, if necessary, a veil down the back. Candidates from time to time, simply through lack of knowledge, get the impression that a Confirmation veil is almost the same as a bridal veil, and Bishops are known to feel very strongly on this matter. A spirit of expectation should be encouraged and cultivated at this last meeting, and the reality of the Service impressed as deeply as possible on the candidate. If the preparation has been earnest, thorough, and detailed, the realities of the Christian life will be well before the candidates, and they will understand that the approaching Confirmation will be a blessed opportunity of entering into the fulness of blessing in fellowship with Christ and His Church.

V. Confirmation Day.

It will be found particularly useful to provide a paper containing the hymns and the Confirmation Service arranged in order, together with suggestions for the candidates. These will include instructions as to what may be required in the course of the Service, and abov$ all, passages of Scripture, and perhaps a Collect or two, for use during the times of waiting. Candidates should be told that they need not remain kneeling all the time of the Service after the actual Confirmation. Physical weariness may often be prevented, if there happens to be a large number of candidates, by remaining seated, while meditating on the passages from the Bible found in the paper of suggestions. It will be found wise to announce beforehand, and on the paper itself, that the church doors will be closed during the opening hymn, and that no one will be admitted to the building afterwards. This will ensure quiet throughout the entire service, and all concerned will feel and appreciate the spiritual benefit.

VI. After Confirmation.

It is of the greatest spiritual value to make as much as possible of the first occasion of Holy Communion after Confirmation. As far as practicable the candidates should be encouraged to come all together at the same time. In my London parish we had an arrangement which worked so well that I venture to mention its details to others. In our case it was convenient to arrange a special celebration of the Holy Communion for past and present confirmees on the following Sunday evening after the Confirmation. This annual gathering was prefaced by an annual letter to past confirmees, announcing the date of the Confirmation and of this special celebration, and inviting their prayers, and, if possible, their attendance. On the occasion itself the candidates were arranged in the seats on both sides of the centre aisle, near the chancel steps, and they had been instructed beforehand not to come up to the Communion rails until they were invited to do so. The general congregation then communicated in the usual way, and when all was finished, a few words were spoken to the congregation, calling attention to the new members who were then communicating for the first time, and bespeaking prayers on their behalf. It was very impressive to note the congregation all going on their knees in prayer whilst the new confirmees came up to receive the Holy Sacrament. Thus both congregation and confirmees were enabled to realize the importance of the occasion on which these fresh accessions to full Church membership were made. Those who have attempted something of this special Service will not easily forget its impressiveness. Of course the same arrangements can be made at an early morning, or a midday celebration, according to convenience.

As soon as possible after the Confirmation, and preferably on the Monday evening after the first Communion, the past and present confirmees should be invited to a social gathering. There should be simple refreshments for the first forty or forty-five minutes, and then a brief meeting lasting not longer than another forty-five minutes. At this gathering there should be a short address, mainly on the life and work in front of the new confirmees, and the confirmees of past years who will be present will often find spiritual profit and enjoyment at this meeting. It is an opportunity for reunion, and the clergyman then sees a number of his old friends who have left the parish and gone to work in other parts of the city or country. In this address the confirmees should be urged to take up some definite work; choir, or tract work, or Sunday school teaching. At the close of this meeting two books should be given to each candidate in remembrance of Confirmation time. One should be of a general character dealing with the Christian life, and the other more specific, concerned with the Holy Communion. For the former purpose I used to find the following books of great value. After Confirmation: What? by the Rev. R. C. Joynt, Strong and Free; a book for Young Men, by Everard, Bright and Fair; a book for Young Ladies, by Everard, Beneath the Cross; Counsels for Communicants, by Everard. For the latter purpose I found the Bishop of Durham’s At the Holy Communion, and Pledges of 1 All these are published by Nisbet & Co., Is.

His Love l very useful, and The Holy Communion, by Canon Barnes-Lawrence.2 The English Church Manual on the Holy Communion, by the Rev. H. M. Lang, will also be found helpful, especially as it contains the Communion Service and hymns for meditation.3

SECTION 3. OUTLINES OF TEACHING.

The following sketch is arranged to cover eleven meetings; ten before, and one after Confirmation. Two main ideas must be ever kept in view; instruction and impression. Perhaps the greatest need of all is the endeavour to invest old truths with something like freshness of treatment for the young life that comes before us.

The main lines of preparation may be suggested as follows: —

1. What Confirmation is (2 Lessons).

2. What the Christian life is; on its Divine side (1 Lesson).

3. What the Christian life is; on its human side (3 Lessons).

4. How the Christian life becomes possible (4 Lessons).

5. After Confirmation: What? (1 Lesson).

The detail of this general plan may be seen in the following statement.

1. First lesson. The meaning of Confirmation in general, (a) Towards God; (b) towards the Church.

2. Second Lesson. The Confirmation Service, (a) Its active part; (6) its passive part.

3. Third Lesson. The Divine Blessings (first and second questions and answers in Catechism).

4. Fourth Lesson. The human reception and enjoyment of these blessings (1. Repentance).

5. Fifth Lesson. The human reception and enjoyment of these blessings (2. Faith).

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2 Bemrose & Sons, 6d. and Is.

3 Longmans & Co., 3c7.

6. Sixth Lesson. The human reception and enjoyment of these blessings (3. Obedience, (a) Towards God; (b) towards man).

7. Seventh Lesson. The human need of grace (1.
Prayer).

8. Eighth Lesson. The human need of grace (2. The Bible).

9. Ninth Lesson. The human need of grace (3. The Holy Communion in Scripture and Catechism).

10. Tenth Lesson. The human need of grace (4. The Holy Communion in the Communion Office).

11. Eleventh Lesson. The human obligation. Life and Service after Confirmation.

SECTION 4. SUGGESTED METHODS OF TEACHING.

I. The Meaning of Confirmation (Lesson 1).

The following is necessarily only a bare outline, but it may suggest material for further study.

1. Start by indicating the emphasis placed by our Church on the full understanding of the meaning of Confirmation. See the title, ‘Years of discretion.’

2. Show that at baptism we were designated, or dedicated to, and introduced into, the privileges and opportunities of the Christian community after prayer and sponsorial promises to teach what personal Christianity really meant.

3. Confirmation implies that we have been taught this, that we realize its meaning and intend to follow it for ourselves.

4. The Christian life may be summed up in two ways, (a) * I give myself to God ’ (Josh. xxiv. 15; 1 Kings xviii. 21; Matt. vi. 24; 2 Cor. vi. 14-16). (b) ‘God gives Himself to me ’ (Luke xi. 9-13; John xiv. 14, 16, 26; Phil. iv. 13, 19).

5. Nothing less than this is personal Christianity, and it must be faced clearly. Then, when we are right with Christ, we enter into a true relation to Christians.

(a) In the Church of England Confirmation is the gateway to full membership and all privileges. (6) Baptism may be illustrated by the soldier’s enlistment, and then, after the necessary training and discipline, Confirmation may be likened to his putting on his regimentals, when he confesses Whose, and what he is.

II. The Confirmation Service (Lesson 2).

1. Part I. The human, or active side.

(a) The opening address, with special reference to ‘Hereafter,” Openly,” Mouth and consent.’

(6) The Bishop’s question, specially emphasizing * Ratify and confirm.’

(c) The candidate’s answer, noticing, ’ audibly, and 4 1 do’ (not ‘we do’).

(d) The summary of this part is: ‘I promise ‘; ‘I give myself to God.’

2. Part II. The Divine, or passive side.

(a) The Bishop’s reminder; ‘Our help is in the Name of the Lord.’

(6) The call to prayer., Every prayer, including a petition for the Holy Spirit. The titles of God should be rioted; ‘Almighty and ever-living God,’ or ‘Almighty and everlasting God.’

(c) The implication of the prayers; ‘Who hast vouchsafed to regenerate these Thy servants ‘; a definite work of grace already assumed.

(d) The meaning of the laying on of hands carefully stated; ‘To certify them by this sign.’

(e) The summary of this part is: ‘I receive ‘; * God gives Himself to me.’

III. The Christian Life; Divine Side (Lesson 3).

1. The Church Catechism: Our name (individuality); when given (baptism).

2. The Catechism beautifully and helpfully starts from the Divine, not from the human side (God first).

3. Three blessings are offered.

(a) ‘Member of Christ.’ Forgiveness and life. Sin separates, Christ unites (John v. 24; John xv. 5; 1 John i. 7).

(&) ‘Child of God.’ Grace and strength. Arising out of the former blessing (John i. 12; Gal. iii. 26; 2 Cor. vi. 17, 18; Eph. iii. 14-16).

(c) ‘Inheritor of the Kingdom of Heaven.’ Protection and preservation. Present and future. Grace and glory. (Eph. i. 13, 14; Phil. iv. 19; John xiv. 2, 3; 2 Cor. v. 1; 1 Pet. i. 4.)

4. Observe the completeness of these blessings. Covering past, present, and future. All possible circumstances provided for. Nothing beyond these.

5. All these are ours because of God’s love. The three circles of love: (a) the world (John iii. 16), (b) the Church (Eph. v. 25); (c) the individual (Gal. ii. 20).

6. And all become ours when we receive Jesus Christ as our personal Saviour and Lord. In Him all gifts and blessings are included.

7. Dwell wholly in this lesson on the Divine side and not at all on the human. This will encourage and inspire. Give Isaiah xli. 10 as a Confirmation motto.

IV. The Christian Life; Human Side. (I) Repentance (Lesson 4).

1. Now comes the question; How are these three gifts to be enjoyed as our own?

2. The Catechism teaches three ways: * Renounce,” Believe, ‘Keep.’ Repentance, Trust, Obedience.

3. The meaning of ’ renounce ‘; ‘to give up,” to have nothing to do with/

4. What are we to renounce? Everything that is sinful, or liable to lead to sin. Three special enemies: —

(a) The enemy above us: the author of all evil; tempts direct by suggestion, especially to unbelief and pride (Gen. iii. 1-5; Jas. iv. 7; 1 Pet. v. 9). Note that all Bible temptations of Satan are against believers not against people of the world. Satan has no need to tempt them. This should keep us from discouragement when we are tempted by him.

(6) The enemy around us: the world. Everything evil, or likely to lead to it, in persons and things around us. We have no difficulty about what is actually evil; only about what is doubtful. How are we to know what is ’ worldly ‘? One test will settle almost everything. Either, What would Jesus have done? Or, still better, What would He wish me to do (Rom. xii. 2; 1 John ii. 15-17)?

(c) The enemy within us: the flesh. Everything in our own hearts. Thoughts and desires. Distinguish carefully between temptation and sin. We cannot prevent thoughts coming, but we can prevent them staying. Luther wrote to his son that we cannot prevent the birds from flying around our heads, but we can prevent them from building their nests in our hair (Rom. viii. 5-8; Gal. v. 17-21). On this occasion, but only quite generally, make pointed references or allusions to sins of the flesh. The subject should be dealt with more in detail under the seventh commandment.

5. Strong emphasis on the true meaning of repentance. Not penitence, or sorrow for sin, but, ‘Whereby we forsake sin.’ This is the key to the Christian position. Without repentance, no blessings of Christ are possible.

V. The Christian Life; Human Side. (2) Trust (Lesson 5).

1. ‘Articles of the Christian Faith,’ means particular points of the Christian belief. These are found in the Bible as a whole and yet are summarized conveniently in the Creed.

2. Three parts: belief in God the Father, the Son, and the Holy Ghost. Dwell upon all these sections without undue detail.

3. Words to be explained: ‘Holy,” quick,” Catholic Church,” Communion of Saints.’

4. Belief is not everything that is required. From belief of articles, we have to ascend to trust in a Person. We ’ chiefly learn ’ personal trust. Not belief in facts about God, but trust in God Himself (Heb. xi. 3, 6; Acts xv. 31; Jas. ii. 19; John i. 12).

5. Emphasize the necessity of personal trust: faith is found essential in every department of life. So in religion, it is the only answer to God’s revelation if there is to be any connexion between Him and man.

6. Observe in the Catechism the three circles. The world as made by the Father. Mankind as redeemed by the Son. The Church as being sanctified by the Spirit.

7. See especially in each point the emphasis on ’ me.’

VI. The Christian Life; Human Side (3) Obedience (Lesson 6).

1. What is obedience? The expression and proof of our repentance and trust.

2. What is the standard of obedience? The Bible as the Word of God.

3. What is the summary of that standard? The ten Commandments.

(a) Observe the outline. God and others.

(b) Note the completeness. Covering thoughts, words, and deeds in relation to God and our neighbour.

4. Call special attention to the beautiful interpretation of the Commandments in ‘Our Duty,’ laying stress on the positive as well as the negative side.

5. Observe the motive of obedience. ‘Which brought thee out of the land of Egypt.’ Redemption is the reason for obedience.

6. Avoid overmuch detail in dealing with these Commandments which are presumably pretty familiar. Strive to impress the principles involved without going too much into specific applications.

7. On the subject of purity the following suggestions may be made for work amongst boys and young men.

(a) Let every clergyman join the Alliance of Honour.

The Secretaries at Leysian Buildings, City Road, London, E.C., will give all particulars of membership.

(b) Obtain for personal reading The Cry of the Boys, by B. M. Barbour, to be obtained from the author, 37, Thomas Street, Banbury (Id.).

(c) Obtain for circulation, wherever necessary, In Confidence: To Boys, by the Rev. H. Bisseker (Alliance of Honour, as above, 2d.).

VII. The Christian’s Need of Grace. (1) Prayer (Lesson 7).

1. What prayer is. Trustfully telling God what we need, and asking Him for it according to His will. Illustrations of prayer: the telegraph, telephone, microphone.

2. Encouragements to prayer, (a) The promises in the Bible. (6) Examples of men and women of prayer.

3. Stated times of prayer, (a) Regular, (b) Stated.

4. Ejaculatory prayer. Prayer that ’ darts ’ up to God like an arrow. Illustrations from the Bible; e.g. ‘Lord, save me.” Lord, help me.’

5. The model prayer: the Lord’s Prayer, with its (a) Three petitions for God’s glory, (b) Three (or Four) petitions for our needs.

6. Special attention to the ‘Desire,’ as an almost perfect illustration of what the Lord’s Prayer means.

7. In all our lesson on prayer make the matter quite simple, easy, and natural, as the expression of our spiritual life.

VIII. The Christian’s Need of Grace. (2) The Bible

(Lesson 8).

1. There is no reference to the Bible in the Catechism as one means of grace, because it covers everything and includes all means, since grace rests upon Divine revelation.

2. The uniqueness of the Bible. The only Book revealing (a) God’s love, (b) deliverance from sin,

3. This is due to Christ the Living Word as (a) God’s revelation, (6) God’s power.

4. To be read primarily for ourselves and not for others; see the examples, promises, warnings, precepts, hopes. * What saith my Lord unto His servant? ’

5. To be read with prayer. Prayer and the Bible are the two sides of communion. Our talking to God and God talking to us.

6. To be read with definite personal application to our own needs day by day. This is the meaning of meditation.

7. To be read daily. Food is needed regularly for the body, and this is the food for the soul. Even five minutes will suffice if we cannot spare more. Quality, not quantity, is to be insisted on.

8. This method of daily personal Bible meditation is the supreme safeguard against all backsliding. The Bible is the mirror in which we see ourselves (Jas i. 23-25), the water to cleanse ourselves (Eph. v. 26, 27), and the food to strengthen ourselves (Jer. xv. 16).

9. The value of regular systematic reading in connexion with a Bible Union. The Scripture Union is in many respects the best because of its brevity and simplicity of choice. Invite candidates to become members and offer to get cards.

10. In all this teaching on the Bible, try as far as possible to make it novel and fresh in treatment.

IX. The Christian’s Need of Grace. (3) The Holy Communion in Scripture and Catechism (Lesson 9).

1. The teaching must be positive, not negative; spiritual and devotional, and not at all controversial.

2. The leading ideas from the New Testament, (a) a Remembrance; (b) a Picture; (c) a Promise. Distinguish between knowing and remembering. We cannot remember if we do not know, and we cannot ’ do this in remembrance ’ unless we know Christ as our personal Saviour.

3. In the New Testament observe the various aspects of Christ’s work expressed in the Lord’s Supper: Christ for us; in us; with us; coming.

4. Then concentrate on the first four questions of the Catechism in regard to the Lord’s Supper (a) What it is: a remembrance of Calvary and of its spiritual benefits; (b) What it does: strengthening and refreshing.

5. In all this teaching on Holy Communion endeavour fix the minds of the candidates on Him, not on it.

X. The Christian’s Need of Grace. (4) The Holy Communion in the Catechism and Communion Office (Lesson 10).

1. Start with the last question and answer in the Catechism, emphasizing the three requirements for those who come. This is the human side.

2. Then show how these very three requirements form ;he substance of the ante-Communion Service, (a) Repentance; (b) Faith; (c) Love. Hence the importance of this part of the service as a constant, thorough, and normally sufficient preparation for Communion.

3. Dwell upon the more important points in the Service needing elucidation.

(a) Read the Exhortation to communicants for a fine statement of the spiritual meaning of the ordinance.

(b) Draw special attention to the constant thought of due preparation as seen in the long Exhortation, the short Exhortation (‘Ye that do truly ‘), followed by :he Confession, Absolution, and Comfortable Words. This is how our Church ’ fences the Table.’

(c) Dwell on the importance of joining heartily in Therefore with angels,’ etc.

(d) Show carefully the meaning of the Consecration Prayer, and point out that the manual acts should be ‘ollowed with open eyes in order to help the mind to

remember ‘Calvary. Urge especially the importance of joining in the ‘Amen ’ with which the Prayer closes. («) Call attention to the Words of Administration*

The first part is a prayer based upon Calvary; the second is an exhortation to eat and drink in remembrance, and to feed by faith on Christ. Point out that the relation between the sign and the thing signified is one of parallelism, not of identity. There are two givers: the Lord, and the minister: two receivers; the body, and the soul; two methods; the mouth, and faith. And when we approach with a true and living faith the two acts are simultaneous; the Lord gives His grace as the clergyman gives the elements, so that we eat and drink the elements in faith, and at the same time we feed on Christ by faith.

(/) In some cases it may be necessary to suggest quite simply the importance of ungloved hands and of only a, small sip of wine.

(g) After the benediction the new confirmees should be told to wait until the Service is actually over by the’ consumption of any of the consecrated elements that may remain over. A moment or two of quiet in their seats will be in every way reverently and spiritually helpful.

XL After Confirmation: What? (Lesson 11).

1. Either just before, or preferably just after, the special first Communion an address should be given, showing something of what is to be expected from the? confirmee.

2. The Christian life must first be emphasized: (a) On its human side of consistency; (6) on its Divine side of grace sufficient for every need.

3. Christian service must then be taught: (a) A general witness of the life; (6) some definite form of Christian work in connexion with the Church.

4. Once again the endeavour should be made to put the new life at once brightly, earnestly, and definitely before the confirmees.

XII. Books for Clerical Use.

1. The very best as a basis is Our Confirmation Class, by Bishop Wynne

2. For the intellectual and instructive side, Confirmation Lectures, by Canon Barnes-Lawrence; Lectures on Confirmation, by E. B. Elliott; Lectures on Confirmation, by Dean Vaughan; and Confirmation: A Manual, by L. M. Bagge.

3. For teaching the Catechism, The Church Catechism simply explained, by Stowell; and Lectures on the Catechism, by Bishop Rowley Hill.

4. For our work in general, Confirmation, by Canon Dyson Hague.

It has of course been impossible to do more than give the barest suggestions for Confirmation work. But it is only right before passing away from the subject to emphasize afresh in the plainest way the unspeakable privilege and great responsibility of this opportunity of coming so closely in contact with the spiritual needs of the young people of our Church and parish. The man who undertakes this work in the right spirit will often feel overwhelmed as he contemplates the solemn possibilities, and yet will find his heart rejoicing again and again in the indications of God’s gracious blessing resting upon his prayerful efforts.

1 Perhaps it may be permissible to say that Part I. of the writer’s Catholic Faith was originally given in substance to his own Confirmation Classes. And it has been a great satisfaction to learn that several clergymen in England and Canada are able to use it in this way.