The Cathedral Close

THE observance of Lent dates from very ancient times, and forms part of the devotional system of the Holy Catholic Church. It starts from the fact that the Incarnate Son of God spent forty days in retire­ment and fasting in the wilderness, fighting against evil, and overcoming temptations. The Church, therefore, calls upon her people to observe Lent that they may be true to their profession, which is “to follow the example of our Saviour Christ, and to be made like unto Him; that as He died and rose again for us, so should we, who are baptized, die from sin, and rise again unto righteousness; continually mortify­ing all our evil and corrupt affections, and daily pro­ceeding in all virtue and godliness of living.”

It is with a view to our attainment of this likeness to our Saviour that the chief events and incidents in His earthly life are passed before us, and made the occasion of prayers and teaching which may very largely help to bring about the accomplishment of this purpose.

At Christmas, for example, we are reminded that in Christ we too, being regenerate, are made God’s children by adoption and grace. At the Feast of the Circum­cision we are taught to pray that as He was circumcised so our hearts and all our members may be mortified from all worldly and carnal lusts.  At the Purification, again, we pray that as He was presented in the Temple in substance of our flesh, so we may be presented unto God with pure and clean hearts.  During Passiontide we pray that we may follow the example of His patience.  At Easter we are taught that we are dead, and buried, and also risen again, with Christ, that we may therefore set our affection on things above, and mortify our members which are upon the earth.  Finally, at the Ascension we pray that we may in heart and mind thither^, ascend where He has gone, and with Him continually dwell.

So it is that in Lent we are taught to pray that as He fasted forty days and forty nights for our sakes, so we may have grace to use such abstinence, that our flesh may be subdued unto the spirit. We are, as it were, led by the hand in the path of obedience to His command­ments, and of conformity to His example. There are people in the world who follow the fashion by calling Him their Saviour, but who nevertheless think very little about His pre­cepts and example. This is because they have never really considered them as they really are, or because to obey those precepts, and to follow that example, demand an effort and a struggle which they have not the will, or perhaps the courage, to make and to maintain.

All who read the history contained in the Gospels confess with one accord that never has there been a truer, nobler, braver Man than He was. There­fore, it is that by following Him we may hope to become strong, and pure, and noble, too. If our aim in life is only to get as much enjoyment out of it as we can, or merely to get on in the world, or to gain praise for ourselves; if we have only such objects before us in life as these, then Christ’s precepts and example will not help us much: but if we want to be true men, generous, faithful, and happy, then to learn and to obey His precepts, and to follow His example, is the path that we must tread in order to fulfil this noble ambition and hope.

It may be said that others have followed Him with­out making any difference between Lent and other seasons of the year. This may be allowed, with the reservation, however, that they have almost certainly done, at other times chosen by themselves, that which the Church calls us to attempt in Lent.

How Do I Keep Lent?

With this penitential season comes the inevitable question, “In what way should I keep Lent?” This is a question which, as regards details, each one of us likely would answer differently. The Church plainly directs us to use abstinence; but the precise measure and manner of it she leaves with generous and trustful confidence to the good sense of each of us.

The idea of abstinence is associated in our minds chiefly with care and self-denial in the use of food; but it would be a mistake to limit it to this. For we may need also to curtail our amusements, if we find that they take up too much of our time and thoughts, or unfit us for our work.  It may be our duty to diminish our expenses in regard to any particular indulgence so as to guard against extravagance.  We may want to accustom our­selves to more activity in God’s worship, or in works of practical usefulness on behalf of others.

The end aimed at in fasting is that the flesh, that is, the evil within us, may be subdued to the spirit.  Thus, we may have greater command over our­selves, so as the more readily to resist temptation. If we thus hold under control our thoughts, our inclina­tions, our tempers, our words, we shall be spared may a bitter regret, and perhaps much sorrow.

It is not necessary, nor would it be right, that grow­ing young people (or any other persons) should diminish their strength and energy by taking too little food, even if they desired to do so.  However, they can and should deny themselves merely pleasant food and take that which is plainer, remembering that while no one has any need or right to injure his health all are called to refrain from indulging their appetite. As an ancient writer has said, we must sometimes deny ourselves with regard to things lawful, if we would control ourselves always with regard to things unlawful

In such matters it is well to consider, first, the end aimed at, and then the best means of attaining to it. If our aim is to subdue the evil of our own hearts, and to become more and more our own masters, so as to be ready to meet temptation whenever it may arise, we at once start with the fact that from the Apostles downwards those who have been most successful in doing this have used self-denial as a means of attaining to self-control. Isn’t it reasonable to believe that what they found so useful we cannot afford to neglect?

Only let all be done quietly and with the utmost simplicity; remembering also that the wishes of parents and friends must be treated with the utmost respect, for with God to obey is better than sacrifice.

Further, in the teaching of our Lord Jesus Christ almsgiving is connected with fasting. If we spend less upon ourselves, we should spend more for His sake upon the poor, whom He calls His brethren. Let the law of kindness be in all things our guide, and then not even self-discipline will be altogether irksome to us.

But, it will be said, it IS irksome.  Self-denial of any kind is not pleasant, it is neither childish nor manly. It is quite true that self-denial is not always pleasant; but that which is good is usually attained by doing and enduring things which in themselves we do not always feel to be the most agreeable. Neither learning, nor success in business, nor goodness and self-mastery, are gained by merely wishing for them. One doesn’t receive something for nothing.

A young person who desires to serve God, to do always that which is right, and to love his fellows generously and joyously, will not be melancholy, sentimental, dull, or slow. If he attempts to do all things for the glory of God, he will on that account do all as well as he can-his time at recreation as well as his daily prayers. Such a one will become more earnest and thorough in doing everything which it is good and right for him to do. His religion will make him a heartier friend, a more genial com­panion.

Why should he not be happy? Has he not reason for happiness? There will indeed be this dif­ference, that he will be his own master, so that his passions will not carry him away; nor will his mirth become excessive, and therefore foolish and unmanly.

Naturally we all wish to be happy, but happiness is the fruit of goodness alone; and if it should cost some effort, perhaps some tears, to attain more nearly to goodness of heart and life, we shall be well recompensed in the happiness that must follow.

Our sorrows and our joys are seldom far apart. Sorrow is the needful preparation for joy, so that there is little real joy where there has not been sorrow. The deeper the sorrow, the truer the joy. Lent is suc­ceeded by Easter; this life by the rest and blessedness of the life to come. Let me, then, offer these objects to be aimed at, and these rules to be observed, in this season of Lent.

Some Considerations for Keeping Lent

1. Try to find out what there may be in you that is wrong and sinful, what your faults and failings are, hat is your^–besetting sin? Ask God to guide you by His Holy Spirit in making this inquiry.
2. When you know what your faults are confess them to God. It is a chief part of your business in this life, by God’s grace, to overcome them and cast them out. Set yourself, therefore, resolutely to accomplish this.
3. Try to find out in what you may be deficient; as, for example, in kindness to others, patience, and courage. When you know what it is that you lack, it is an­other chief part of your work in this life to gain it by prayer and earnest endeavour.
4. Try to find out what temptation you are most exposed to, that you may be especially on your guard against it.
5. Deny yourself by taking plainer food, and by refraining from merely nice things, that you may gain control over your appetite and inclinations, and be strong enough to follow always what is right rather than what you desire.
6. If you spend a little less on indulgences, give a little more to the poor for the Lord Jesus Christ’s sake.
7. Try whether you can manage to join a little oftener in the public worship of Christ’s Holy Church.
8. Look upon Lent as a time of preparation for the Holy Communion at Easter, and all through Lent look forward to that great privilege.
9. Remember that all must be done in the name of our Lord Jesus Christ, and that you are recommended to attend to these things for His glory, and also for your own profit, your own peace, and your own happiness, both here and hereafter.

There is another point on which I should say a few words. When we are anxious about ourselves, or when we want to do anything well, we all of us naturally ask the advice of someone who we think can help us, because he has given attention to that which makes us anxious, or has had experience in that which we wish to do. The more important the matter is, the more desirous are we not to lean to our own under­standing, but to take counsel with someone else.

Young people often drift into sinful ways and habits to a great extent through want of a word of warning or guidance. This might have helped them to keep themselves from the evil; but this warning is never given.  Why? Because no one who could give it knows that it is needed.

Sometimes, of course, the mischief to be guarded against is plain to others; but very often this is not the case. “Two,” Solomon says, “are better than one; because they have a good reward for their labour. For if one falls, the one will lift up his fellow; but woe to him that is alone when he falleth; for he hath not another to help him up.”

It might, therefore, be advantageous to you, if you took some priest or friend whom you can trust into your confidence, and allowed yourself to be influenced by their advice. You probably shrink from speaking about your feelings and your hopes.  If so it is well.  In truth, some people talk of such matters too freely. But if you wish to avoid making mistakes which may be serious, and if you wish to go the best way to work, you will probably overcome any reserve or timidity you may feel and seek advice, and not be above allowing yourself to be guided by it.

If your conscience is uneasy (and we are all more likely to err on the side of soothing it too readily than of allowing it to reprove us too much), the Church invites you, as you are looking forward to the Holy Communion, to open your grief to some discreet and learned minister of God’s Word. To those who do so, the Church offers “the benefit of absolution.” Less than this she could not do, if she would be faithful to her Lord’s commission, and more than this she need not do. It is not necessary to do this in order to obtain forgiveness; but, while most people are satisfied with the more ancient form of absolution in the service for the Holy Communion itself, restless consciences have by this means found peace.

-Adopted from Lent for Busy People and Young People