The Cathedral Close

I have thought of self-examination as a duty to be performed in Lent.  Now let’s consider what self-examination is.  As its name implies, it is a taking of ourselves to task at set seasons.  We take stock of ourselves so that we may see whether we are going backward or forward in our love and obedience towards God.

A merchant at certain intervals takes stock of his goods that he may see how his temporal affairs stand; whether his business is prospering and whether he is able to pay his way. He knows that, if he did not do this, his loss might be very great.  If he did not sometimes put his receipts and stock side by side with his expenses, and see on which side the balance lies, he might find some day that his expenses had outrun his receipts.  Then, his own great loss and confusion he was not able to pay his debts. It is something like this when we endeavor to see from time to time how we are going on, and how we stand towards God, lest when it is too late we find that we have been neglecting or disobeying Him, perhaps without thinking about it, or deliberately intending it.

DIRECT us, O Lord, in all our doings, with thy most gracious favour, and further us with thy continual help; that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally, by thy mercy, obtain everlasting life; through Jesus Christ our Lord. Amen.

This, then, must be my endeavor. I need not worry myself, but quietly, and with all simplicity, ask myself what is my aim m life; and whether my aim, like that of the Lord Jesus Christ, is to do the will of God. But if I am not careful, I may think that I am doing God’s will when I am not; or I may be failing to obey His word, and yet perhaps not troubling myself much on account of it. Or I may be giving way to some fault which God calls me to renounce and overcome; or I may be leading myself astray by allowing myself to think that I have nothing to repent of when I have; or that sins and follies indulged in earlier life are forgiven because I have forgotten them; when I have no real reason to suppose that they are pardoned, since I have never confessed them to God, nor asked Him to forgive me through Jesus Christ our Lord.

Help me, then, 0 God, for. His sake, to look well ‘into my heart and life, that, Confessing and forsaking my sins, I may obtain forgiveness through Him. Amen.

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I have resolved that, by the help of God, I will pray and strive for the fulfilment of His will con­cerning me. I want to make a new start; to begin afresh, as though I had newly come to the service of God.

If so, I shall have to begin with quiet, thoughtful, self-examination; and then I must humbly acknow­ledge my faults. And if I am to do this aright, I need the new and contrite heart for which we are taught to pray during Lent. The very word ” contrition” carries with it the idea of sorrow, but it is reasonable and manly if we have done wrong to be sorry for it, and to acknowledge it. This, then, is my first point; I need to have the evil of my past life blotted out, that free and unburdened I may make a new beginning in my endeavour to serve God, to make glad the heart of my father and mother, to gratify the good wishes of my friends, and to do credit to myself. For it would be of little avail to lay the confession of my past sins before Him who bore our sins in His own body on the cross, if I did not hope and intend to go forward in His service for the time to come.

And I must be good if I would do good. “A corrupt tree cannot bring forth good fruit.” * If I am to live a new life, I need_. a new heart. ” A new heart also will I give you, and a new spirit will I put within you.” This new creation within us, like all the works of God, is gradual. I must take my part therein. As 1 must work with God in order to the maintenance of my bodily life, and the development of my physical strength, using food, sleep, and exercise, the means which He has provided; so also I must work with Him in the maintenance and development of my spiritual life. And He who calls me to this work will ^–Himself work with me, that it may at length be brought to a successful issue.

Yea, 0 Almighty God, send upon me, I pray Thee, the Holy Spirit from on high, and create in me a new and contrite heart, through Jesus Christ our Lord. Amen.

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We are blessed to have sung Morning Prayer at Saint Alban’s daily at 8:00 a.m.   This morning we began Lent with Hymn 20, first tune, from The English Hymnal Noted.

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“Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: gather the people, sanctify the congregation, assemble the elders, gather the children…”                                                                                                                                                                                    -Joel 2:15

WHY should I keep Lent? Lent is a time of self^, denial and self-examination, and while I am young, and strong, and active I may surely put this aside until I have need to be more serious. But still is it not the case that the truest man or woman and the noblest boy or girl are they who, as disciples of the Lord Jesus Christ, lov­ingly obey His precepts, imitate His example, and follow in His footsteps?

I cannot help feeling that it is infinitely better to be pure than to be impure, to be true than to be false, to be humble than to be proud, to be brave than to be a coward. I also know that it is impossible to be pure, and true, and humble, and brave without a struggle. It is through toil and trouble that we enter into almost everything that is worth entering into in this life; and it is only through much tribula­tion that we can enter into the kingdom of God, which is the kingdom of truth and purity and love.

The Lord Jesus Christ Himself spent forty days in the wilderness, and when He was tempted, overcame every temptation. The two great saints who appeared with Him in His glory on the Mount of the Transfigu­ration, also spent a like period of retirement, Moses twice and Elijah once. Moses was preparing himself for his great work of giving God’s law to His people; and Elijah for God’s revelation of Himself to him by means of the “still, small, voice.”

And I, too, may have much to learn this Lent both concerning God and concerning myself; and per­chance some faults to overcome, whether I be well aware of them or only dimly conscious of them, or indeed not yet aware of them at all. Or I may have some virtues to gain, of which, perhaps, I am now sadly in need.

Therefore, O God, teach me by Thy Holy Spirit to know Thee, and to know myself; and help me, I pray Thee, to keep this Lent devoutly and profitably, through Jesus Christ our Lord. Amen.

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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

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