Religious Reality Part 9

As for the technique of prayer, a man, on kneeling or standing to pray, will do well to spend a short time first in silence and recollection, waiting in stillness upon G.o.d, remembering His presence, His holiness, His love, and His responsiveness to His children's cry.

Let him next make an act of adoration, spoken or unspoken, and invoke G.o.d the Holy Spirit to enable him to pray aright. Then let him pour out before G.o.d all that is in his heart, his troubles, his anxieties, his perplexities, his sins: let him ask for forgiveness: let him give thanks: let him pray for the coming of G.o.d'S Kingdom, in its various aspects: commending to G.o.d'S guidance and protection all right causes and aspirations in the world, in things both social and political and international, in things ecclesiastical, in things moral and religious and missionary: let him add personal and private intercessions for those near and dear to him and for those whom he meets in the daily intercourse of life: and let him end as he began, in a few moments of quiet waiting upon G.o.d.

That is the general scheme of a Christian's private prayers. They should include in due proportion the several elements of adoration, thanksgiving, penitence, pet.i.tion, and intercession. They need not be lengthy. "Use not vain repet.i.tions, as the heathen do: for they think that they shall be heard for their much speaking." It is quality and not quant.i.ty of prayer that counts. And the prayers of a busy man must necessarily be short.

But it is worth while taking time and trouble over the ordering of one's prayers. A man's intercessions, in particular, are not likely in practice to have the width, the range, and the variety which are desirable, unless they are planned and ordered in accordance with a coherent scheme which is thought out in advance. It is the part of wisdom to keep a note-book, in which names and subjects for intercessory prayer may be jotted down and distributed over the days of the week for use in due rotation. Such schemes, however, if drawn up and used, should be revised from time to time, and not suffered to become a mechanical burden or a legal bondage. There should be freedom and spontaneity in a Christian's prayers. It is well to have rules, and to try not to be prevented by mere slackness from keeping them.

But it is important to see to it that the self-imposed rule is so framed as to prove genuinely conducive to reality in prayer, and suitably adapted to opportunity and circ.u.mstance: and it is very often a good thing from time to time, in the interests of freedom, quite deliberately to break one's rules.

With regard to forms and methods of prayer, it is desirable that men should learn to pray freely in their own words, or even in no words at all. Provided a man remembers reverence, he need not stand on ceremony with G.o.d. But it is advisable also to use books and manuals of prayer --at any rate in the first instance: to use them, but not to be tied to them. Many such manuals have been compiled and published within recent years: the majority of them are unsatisfactory in varying degrees. A few, however, can confidently be recommended: especially _Prayers for the City of G.o.d_, compiled by G. C. Binyon (Longmans); _Prayers for Common Use_ (Universities Mission to Central Africa, Dartmouth St., Westminster); and _Sursum Corda, a Handbook of Intercession and Thanksgiving _, arranged by W. H. Frere and A. L. Illingworth (A. E.

Mowbray and Co., Ltd.).

Prayer need not be confined to stated hours and times. Interpreting prayer at its widest, the ideal should be to "pray without ceasing."

It was said of an early Christian writer that his life was "one continuous prayer": and it is well to form the habit of inwardly lifting up the heart to G.o.d from time to time in the midst of daily cares and business. Where Churches are kept open it is often possible in pa.s.sing to spare time to enter and kneel for two or three minutes in quiet and recollection before G.o.d: but it is perfectly possible to pray inwardly at any time and in any environment. Fixed times of prayer, nevertheless, there must also be: and a man should at least pray in the morning upon rising and in the evening before going to bed. If a time can also be secured for midday prayer, so much the better: but this is more difficult. To have formed a really fixed and stable habit of daily prayer is an enormous step forwards in Christian life. Much depends upon learning to rise regularly at a fixed hour before breakfast: and this in turn depends upon a regularity in going to bed, which under modern conditions of life it is not always easy to achieve. If a man is obliged to be up so late at night that it is morally certain that he will be too tired to pray with much reality before turning in, he should endeavour, if it is at all possible, to secure some time for prayer at an earlier stage in the evening.

Difficulties in the life of prayer beset everybody. Thoughts have a way of wandering, the "saying" of prayers tends to become mechanical, moods vary, and there are times in most men's lives when they feel it almost impossible to pray with any sense of reality. A man should not lightly be discouraged. He may be recommended to remind himself that G.o.d knows all about it, and that the resolute offering of his will to G.o.d at such times, in defiance of distraction and difficulty, has special value. It is well to take G.o.d into one's confidence. "If G.o.d bores you, tell Him that He does." He is no exacting tyrant, but a Father caring for His sons. Those who care to do so may find _Prayer and some of its Difficulties_, by the Rev. W. J. Carey (Mowbray & Co.), a helpful book to read in this connexion.

A final word may be said with regard to a theoretical difficulty which many people feel in connexion with the intercessory and pet.i.tionary sides of prayer. Since G.o.d'S will, it may be argued, is presumably going to be done in any case, and since He knows the real needs both of ourselves and of our friends better than we do, what is the point of praying for them? To many people it may be a sufficient practical answer to refer to the example and precept of Christ, who both taught and practised intercessory prayer. But it is possible to go a little further, and to point out that it appears to be G.o.d'S will, not merely that such and such a thing should be done, but that it should be done in response to our human prayers. True it is that "your Father knoweth what things ye have need of, before ye ask Him": but our Lord emphasized this truth, not as a round for regarding prayer as futile or unnecessary, but as a reason for praying. For prayer is an expression of the filial spirit towards our Father, and the more simply and naturally we approach G.o.d as children, making our pet.i.tions before Him with childlike hearts, the more truly will our prayers be in accordance with that spirit of sons.h.i.+p which is the mind of Christ.

At the same time, the knowledge that our Father is wiser as well as greater than we will forbid us to clamour for what in wisdom is denied us, and will in general govern the spirit and scope of our pet.i.tions.

Just as our Lord points out that an earthly father, if asked for bread, will not give his child a stone, so conversely in the experience of every Christian it often happens that in his blindness he asks a stone, and is given bread. But no Christian will ask deliberately and knowingly for stones.

CHAPTER III

SELF-EXAMINATION AND REPENTANCE

"The unexamined life," said Plato, "is not worth living." Similar advice was given by Marcus Aurelius. The practice of self-examination, therefore, is not distinctive of Christianity: it is an obvious dictate of wisdom, wherever life and conduct are regarded seriously, that a man should from time to time take stock of himself in the light of his ideals and learn to know and recognize in detail where and how he has fallen short, and what are the besetting sins and weaknesses against which he must contend.

The Christian man will judge and try his life by the standards of Christ, with growing sensitiveness of conscience as spiritual experience deepens: not shrinking from the confession of sin and failure, desiring not to be self-deceived, but to know and to acknowledge the truth. There is nothing in this of priggishness or unreality. It is a necessary discipline. The Christian life is meant to bear the fruit of a character developing in growing likeness to the character of Christ: but none is suddenly made perfect: the old Adam dies hard: and the Christian by confession of repeated failure may at least learn the lesson of humility and self-distrust.

The rightful complement of self-distrust is trust in G.o.d: the rightful issue of self-examination and confession is the realization of divine forgiveness, fresh courage, and a new start. The very core of the Gospel is here. He who has bidden men forgive those who trespa.s.s against them "unto seventy times seven" is not to be outdone in generosity by man. But in order that sin may be forgiven it must be acknowledged as sin against G.o.d and treachery to Christ, and repented of with true sorrow of heart. Repentance is not mere self-contempt, self-pity, or remorse. It is sorrow for sin, which has for its motive the love of G.o.d and the realization that human sin meant and means in the experience of G.o.d the Cross.

Nothing so deepens the religious life as true repentance, nor is there anything so fatal to true religion as self-righteousness. "If we say that we have no sin, we deceive ourselves, and the truth is not in us." "To whom little is forgiven, the same loveth little." But the first prerequisite of repentance is self-knowledge--a difficult matter. Gross carnal offences, strong and flagrant sins, if such there be, are obvious and upon the surface. The subtler sins of the spirit-- thoughtlessness, for example, or sn.o.bbishness or priggishness and pride--though we are quick to remark upon them in others, are apt in our own case to pa.s.s undetected. It is the Spirit who convinces men of sin. Only as we are resolute to enter into "the mind of the Spirit"

can we hope to know ourselves as in the sight of G.o.d we really are.

The matter is complicated by the fact that those who, as things are, most systematically practise self-examination and confession of sin too often view the matter in a somewhat narrowly ecclesiastical spirit, and make use of forms of self-examination which mix up real and serious moral offences with "sins" which are merely ceremonial, trivial, or imaginary, as though the two stood precisely upon the same level. "One must abstain from s.e.xual sin _and_ not go to dissenting places of wors.h.i.+p; one must not steal _and_ must be sure to abstain from meat on Fridays." A man's own sense of reality should enable him to guard against this sort of thing, and if fixed forms of self- examination are used, to use them with discretion.

The forms most commonly suggested in manuals of devotion are based upon the Ten Commandments. This is in accordance with the teaching of the compilers of the English Prayer-book, who, after bidding intending communicants to "search and examine" their "own consciences (and that not lightly, and after the manner of dissemblers with G.o.d)," proceed to lay down that "the way and means thereto is: First, to examine your lives and conversations by the rule of G.o.d's commandments: and whereinsoever ye shall perceive yourselves to have offended, either by will, word or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty G.o.d, with full purpose of amendment of life."

The Commandments are, however, as they stand, both negative in form and Judaistic in character, and if used in this way as a "rule" of Christian conduct must be spiritualized and reinterpreted in the light of the Gospel. The second and fourth Commandments, in particular, are in their literal significance obsolete for Christians: it is a false Puritanism which would forbid sculpture and religious symbolism in the adornment of a Christian church, nor is any one in the modern world likely to confuse the symbol with the thing symbolized: while the observance of the Sabbath is part of that older ceremonial "law" from which S. Paul insisted that Christian converts should be free (Coloss.

ii. 16). There is, however, a spiritual idolatry which consists in allowing any other object than the glory of G.o.d and the doing of His will to have the primary place in the determination of conduct--there are men who wors.h.i.+p money, or comfort, or ambition, or their own domestic happiness, or even themselves. And the Commandment about the Sabbath, though it has no literal value to-day (and certainly no direct bearing upon the sanction or significance of Sunday) may serve to suggest the important principle that a man is responsible before G.o.d for the use he makes of his time, and that it is a religious duty (not confined to any particular day of the week) to distribute it in due proportion, according to circ.u.mstance and opportunity, with proper regard to the rightful claims of work, of wors.h.i.+p, and of recreation and rest. The remaining Commandments are capable of being similarly interpreted as suggesting broad positive principles rather than as merely prohibiting wrong actions of a particular and definite kind: and so treated they form as convenient a framework as any other for a scheme of questions for self-examination.

It is possible, however, that some men may prefer to use as their basis some standard more distinctively Christian than the ancient law of Judaism--for example, the Beat.i.tudes (Matt. v. 1-12) or the "fruits of the Spirit" (Gal. v. 22). A man will in any case do well either to frame or to adapt his own scheme for self-examination, with special regard paid to whatever he may discover by experience to be a besetting sin or weakness, or a temptation to which he is particularly exposed. It should be remembered that the measure of what is wrong in a man's life is the measure of the contrast between his character and that of Christ, and that the chief flaws in Christian character and achievement (which are also those most likely to pa.s.s undetected) are not uncommonly such as fall under the head of "sins of omission"

rather than of commission--the leaving undone of what ought to have been done, the failure to exhibit positively in relation to G.o.d and man the qualities of faith and hope and love. A man should ask himself wherein he has chiefly failed, and come short of the glory of G.o.d: whether he is loyally observing any self-imposed rule of life and discipline, and fulfilling any resolutions which may have been made, or any obligations which have been undertaken. Having made in this manner an honest attempt to discover his own shortcomings and failures before G.o.d, let him with equal honesty confess them, seek forgiveness, and in the spirit of repentance and restored sons.h.i.+p start again.

The late Lieutenant Donald Hankey, better known as "A Student in Arms," criticizes Churchmen of a certain type as being unwholesomely preoccupied with the thought of their sins, and allowing their consciences to become a burden to them. They should, he says, 'think less of themselves, and trust the Holy Spirit more. The advice is excellent: but morbid scrupulosity is not a common fault of English laymen. The habit, as Mr. Chesterton expresses it, of "chopping up life into small sins with a hatchet" is, of course, to be avoided: but the purpose of self-examination and self-knowledge is not to encourage morbid introspection, but by frank acknowledgment and repentance to get rid of the past and with recovered hope and serenity to reach forward towards the future. A man cannot "walk in the Spirit" unless he is inwardly "right with G.o.d."

With regard to sacramental confession, the rule of the Church of England is sane and clear. It may be expressed by saying that "none _must_, but all _may_, and some _should_" make use of it. In the case of a conscience seriously burdened in such a way that a man hesitates to present himself for Holy Communion unabsolved, to go to confession is obviously the right remedy. There are other cases in which men find by experience that it helps them to be more honest and candid with themselves, with G.o.d, and with the Church, if they go to confession from time to time as a piece of self-discipline and a needed spiritual tonic. Yet others discover that they flounder less in spiritual things, and that their religious life is deepened and made stronger, if they place themselves for a time under wise direction. Systematic direction, of course, has obvious dangers. It may tend to destroy independence of character. It may cause a man to become "priest- ridden." But the dangers are not inevitable, and there are without doubt cases in which it is of value. Much obviously depends upon the wisdom and common sense of the director. The Prayer-book refers penitents to a "discreet and learned" minister of G.o.d'S Word. If a man proposes to practise habitual confession he will do well to a.s.sure himself of the discretion and learning of the priest whose help he seeks.

The method of making a sacramental confession is simple. Self- examination is made beforehand, the results being, if need be, written down, either in full, or in the form of notes to a.s.sist the memory. A first confession should cover the whole life so far as remembered, from childhood upwards: subsequent confessions the period since the last was made. The confession should aim at completeness, an effort being made to remember not only specific acts of wrongdoing, but slight failings and weaknesses of character and the general lines and tendencies of faulty spiritual development. Symptoms should, if possible, be distinguished from causes, habits and tendencies and besetting sins from isolated acts. Cases in which a sin has been deliberate should be noted as such: but there should be no dwelling upon extenuating circ.u.mstances or intermingling of claims to virtues or graces of character with the admission of defects. No names may be mentioned, nor may third persons be incriminated by any form of words which would enable the confessor to recognize their ident.i.ty. The priest hears the confession sitting in a chair. The penitent kneels beside him and confesses as follows:--"I confess to G.o.d Almighty, the Father, the Son and the Holy Ghost, before the whole company of heaven, and before you, that I have sinned in thought, word, and deed, by my own fault. Especially I accuse myself that (since my last confession, which was...ago) I have committed the following sins....

[Here follows the confession in detail: after which]. ... For these and all my other sins which I cannot now remember, I humbly ask pardon of G.o.d, and of you, father, penance, counsel and absolution. Wherefore I ask G.o.d to have mercy upon me, and you to pray for me to the Lord our G.o.d. Amen."

The confessor then gives advice and counsel according to his wisdom, commonly imposes a penance, and if a.s.sured of the sincerity of the penitent, p.r.o.nounces absolution according to the form prescribed in the Prayer-book Office for the Visitation of the Sick.

CHAPTER IV

CORPORATE WORs.h.i.+P AND COMMUNION

The really essential thing is the Communion. There may be minor outward differences as to the manner of its celebration: you shall find in one parish a tradition of Puritan bareness, in another a full and rich ceremonial symbolism, with lights and vestments. A man may have his personal preferences, but it is a mistake to attach undue importance either to the presence or to the absence of the external adjuncts of wors.h.i.+p. What matters is the Body and Blood of Christ.

A man must have his own regular rule with regard to Communion. To communicate spasmodically or upon impulse at irregular intervals is not the way to build up a stable Christian character. Where circ.u.mstances make possible the leading of a fairly regular life and give adequate opportunity for preparation beforehand, weekly communion is the best rule. Where this is not possible, a fortnightly or even a monthly rule may in particular cases be the best.

Preparation for Communion should be real, but need not be elaborate.

It should be made overnight, and should include a review of the period since the last Communion was made, prayers for pardon and new resolves, if possible a short meditation on the essential meaning of the Sacrament, and the selection of some particular theme to be the focus of intercession at the service itself.

At the actual service it is well to arrive early, with a few moments to spare for quiet and recollected prayer before the Liturgy begins.

The first part of the service is preparatory. Any pauses or intervals should be filled up by private prayers.[Footnote: Forms and suggestions which, may be used by those who find them helpful are provided for this purpose in any manual of devotion.] From the moment of consecration until the end of the service the mind should be concentrated as far as possible upon the thought of Christ's realized Presence. A man should go up to the altar to receive Communion as one desiring to meet his Lord and to be renewed in Him, returning subsequently to his place to render thanks for so great a Gift. When the service is over it is best not to hurry out of church, but to linger for further thanksgiving and prayer as occasion serves.

It is an ancient rule or custom of the Church to receive Holy Communion fasting, giving precedence to the food of the soul over that of the body. To insist rigidly upon such a rule in any and every set of circ.u.mstances is a piece of unintelligent and unchristian legalism: but many persons are of opinion that to observe it wherever it is reasonably possible to do so makes for reality. There is a real value in the element of asceticism and self-discipline involved in the effort to rise early and come fasting to church: and the fast may be interpreted as a kind of outward sacrament of the inward reality of spiritual preparation--a preparation of the body corresponding to the preparation of the soul, It is, moreover, an advantage of the early morning hour that the mind is undistracted by the occupations and diversions of the day. For all these reasons the early morning Communion is to be preferred to Communion at a later hour.

Whether a man is a weekly communicant or not, he should _in any case be present as a wors.h.i.+pper_ at Holy Communion Sunday by Sunday, and should regard attendance at the weekly Eucharist as the most essential part of church-going. No one who makes it a rule of his life to be present on Sundays and other festivals of the Church at Holy Communion ever has cause to regret having done so.

A man who for any reason (_e.g._ by the nature of his employment) is debarred from attending regularly on Sundays should, if possible, secure an opportunity of regular attendance at Holy Communion on a week-day. There are usually churches to be found, at least in the towns, which have an early morning Eucharist daily throughout the week: and advantage can also be taken of this if on any particular occasion the regular Sunday Communion has been missed. If neither Sunday nor week-day opportunities are available, the need should be met by what is known as "spiritual communion": that is to say, a man should read over the Liturgy in private, unite himself in spirit with the Eucharist as celebrated in the particular church with which he happens to be most familiar (as representing for him the wors.h.i.+p of the Church Universal), and pray that he may receive the spiritual benefits of Communion though deprived for the time being of the actual Sacrament. Apart from the "early service," which is now almost universal, schemes of wors.h.i.+p upon Sunday mornings vary in different parishes. In some churches Matins and Litany are sung and a sermon preached, a late Eucharist without music being commonly celebrated about noon: in other parishes Matins is said quietly without music at a comparatively early hour, and the Eucharist is solemnly sung, with a sermon, as the princ.i.p.al service of the forenoon, usually without more than a very limited number of communicants, partly because if the bulk of the congregation communicate at a sung Eucharist the service becomes intolerably long, and partly because the majority of those desiring to receive Communion have done so fasting at an earlier hour.

In large towns a man can usually find churches of either type according to his preference. In "single-church areas" he ought for the sake of fellows.h.i.+p and good example to conform, as a rule, to what is customary. It is desirable, in a general way, to be identified with the corporate wors.h.i.+p of the parish: but it is worth remarking that, apart from the weight due to this general consideration, there is no particular sacredness about the hour of eleven o'clock, and a man who has communicated before breakfast, and perhaps contemplates attendance, later on, at Evensong, may not unreasonably feel justified in devoting the forenoon of Sunday (which is usually his solitary morning's leisure in the week) to other purposes than those of wors.h.i.+p. If the preacher is worth listening to (which is not invariably the case) it is a good thing to go and hear him: and it is well, therefore, to attend one or other of the services (morning or evening) at which a sermon is preached. But it is not essential to attend both: and the question may be raised whether one sermon a Sunday is not as much as most men can profitably digest. A sermon is in any case (except at the Eucharist) a detachable appendix to a Church service; and it is both possible and legitimate either to attend the service and leave the church before the sermon, or to avoid the service and come in time to hear the sermon, according to preference or opportunity.

As regards external details of observance, kneeling, and not squatting, should be the att.i.tude adopted for prayer. It is customary to turn eastwards for the Creed, and in some churches, though not in others, to kneel at the reference to the Incarnation in the course of the Nicene Creed. It is also a common practice in some churches to genuflect (_i.e._ to drop for a moment upon one knee) on rising from one's place to go up to the altar to communicate, in reverence for the Blessed Sacrament. A man should adapt his personal usage in these minor details to whatever appears to be customary in the particular church in which he is wors.h.i.+pping.

It is often extremely difficult for the clergy to know personally the men of their congregations, since it is rare in most neighbourhoods for the men to be at home during the hours when it is possible for the clergy to visit. In these circ.u.mstances a man ought to be willing to take the initiative in making himself known to the clergy of his parish, and to co-operate as far as possible in any effort which may be made, through parochial Church Councils or otherwise, to develop the spirit of fellows.h.i.+p in a congregation. There is very often about Anglican Church wors.h.i.+p a stiffness and frigidity which badly needs to be broken down. Appropriated seats, where they exist, are a particular curse, and anything which can be done in the way of abandoning chosen seats, even if "bought and paid for," to strangers in the interests of charity is a real piece of Christian service. A stranger ought not to be made to feel uncomfortable, but to be welcomed in every possible way. The ideal is that every church, in every part of it, should be free and open at all times to all comers.

CHAPTER V

THE DEVOTIONAL USE OF THE BIBLE

It is to be feared that the habit of reading the Bible in private for purposes of devotion has largely dropped out of modern usage, partly by reason of the general stress and urgency of modern life, and partly because men do not quite know what to make of the Bible when they read it. They are aware of the existence of what are called "critical questions," but they do not know precisely the kind of differences which criticism has made. It is a pity to acquiesce in an att.i.tude of this kind, and it is greatly to be desired that the habit of reading the Bible regularly and becoming familiar with its contents should be revived.

There are two distinct methods of reading the Bible which are of value. One is to take a particular book and to read it straight through like a novel, in order to get the impression of the writer's message as a whole. Advantage may be taken of occasional opportunities of Sunday or week-day leisure for this purpose. If the book is studied with the help of a good commentary, so much the better. A man who would be ashamed to be wholly unfamiliar with modern or cla.s.sical literature ought to be equally ashamed to be wholly unfamiliar with the literature of the Hebrews.

The second method of reading the Bible consists in the devotional study of particular pa.s.sages, sometimes called by the formidable name of "meditation." The parts of the Bible best adapted for this purpose are the Gospels, certain portions of the Epistles, many of the Psalms, and portions of the greater Prophets. The essence of the method is to read over a short pa.s.sage quietly after prayer for spiritual guidance, to browse over it for a few minutes and follow out any train of thought which may be suggested by it, to apply its message in whatever way may seem most real and practical to the spiritual problems of immediate daily life, and to conclude with prayer and resolution for the future. It is not practicable for the majority of men to make such a "meditation" a matter of daily habit, though this may easily be possible for people of leisure. But it may be suggested that it is both practicable and abundantly worth while for ordinary people to allot at least half an hour a week for such a purpose. Our fathers unquestionably fed and nurtured their souls to an extraordinary degree by spiritual reading. It ought to be possible for modern people, in spite of modern distractions, to acquire and maintain the capacity to do the same.