The Discipline of War Part 5

Let us apply this thought to the command in our text, "Do this in remembrance of Me." The facts are undisputed. Our Lord Jesus Christ, in the tenderness of His compa.s.sion, inst.i.tuted an ordinance by which we might remember Him and feed upon Him.

Further than this we cannot go on the ground of universal consent.

Strangely enough, that rite which is the same in its central act, whether celebrated by the nonconformist in his ordinary dress, or the priest clad in costly vestments, whether in the humble room or the stately cathedral, which is, on the one hand, the well-nigh universal mark of all who profess and call themselves Christians, is yet the battle-ground of fierce dispute and bitter disagreement.

The present crisis is undoubtedly deepening in our minds the exceeding value of this blessed gift of Christ to His Church.

It is deeply suggestive of the spirit of our young officers that a group of old public-school boys, just about to leave for the front, should have begged their late schoolmaster--now a Bishop--to give them a Celebration of Holy Communion in his own private Chapel on their last Sunday in England. What a beautiful send-off!

Then, turning to the scene of operations itself, we find a touching witness in the simple record sent by Admiral Sir John Jellicoe to his brother at Southampton. "We spent our Christmas Day waiting for the Germans, who did not appear. But we managed to find time for church and for three celebrations of Holy Communion, although the whole time we were cleared for action and the men were at their guns."

Who can contemplate unmoved that spectacle of the men, not gathered in the peaceful security of the House of G.o.d, but out upon the ocean, expecting attack, realising the possible nearness of the end, leaving their guns but for the moment, then back again, strengthened for life or death by the sacred Body and Blood.

Or take the witness of Rev. E.R. Day, one of our Senior Army Chaplains serving with the Expeditionary Force. While home on a few days' leave he preached at Lichfield Cathedral, and, touching upon the efficacy of prayer, testified how enormously it was valued by our soldiers now serving at the front. The Holy Communion was especially appreciated. On Christmas Day there were no fewer than seven hundred communicants from one regiment and four hundred from another, and the service was held in a ploughed field with a packing-case for an altar. He had conducted these services sometimes in the back-parlour of a public-house, in a stable, in a loft, in a lean-to shed, and in the open; anywhere, in fact, where room could be found. Out on the battlefield there was hardly any need for a compulsory parade service; the men had only to hear that a service was to be held and they would crowd to it.

Most of the reasons given by those who stop away from Communion centre in self.

"I am not worthy." Of course not, nor is the priest who celebrates, nor is any member of the congregation. We sadly misread that caution of S.

Paul about receiving "unworthily."

Let us take a homely ill.u.s.tration. Our good Queen Victoria was very fond of visiting cottagers in the Highlands and reading the Scriptures to them. You can imagine how one of them might say, "I am not worthy of such an honour; this little place is so poor and mean." Quite true, yet she could tidy up the home, mend her frock, make everything neat and clean, so as to receive the Queen "worthily." Until you realise the fact--

"I am not worthy, gracious Lord,"

you will never receive Him worthily. No one who examines himself, confesses his sins, and firmly purposes to amend, ever yet came to Communion unworthily.

"I don't feel inclined to come." Because you have not realised in its full meaning two facts: yourself as a great sinner, Christ as a great Saviour. Feelings have nothing to do with duty. If they had, our army would be about half the size it is. Do you suppose that all those who are joining the Services like leaving home, wife, friends, comforts?

Feelings have been sacrificed to facts.

"I'm too great a sinner." Then you are not fit to die. Repent, turn to the Saviour, and then in His holy ordinance you will find the very strength you need to keep you from falling back.

"I have such terrible temptations." So we all have, priest and people alike. Temptations are not sins; they are the enemies on the battlefield, and if you never meet them, you--the Christian soldier enlisted at your Baptism--will never have the chance of winning a victory. The one who stays away from Communion because of temptations or sins, which he is really trying to resist, is like the sick man who looks at the bottle of medicine and says, "I will take it when I get well."

"So many communicants are hypocrites." That shows that you know enough about the Christian life to be able to judge your fellow creatures. Are you making things any better by neglecting your duty?

"I have got an enemy." Have you honestly tried to be reconciled; are you willing to forgive and bury the past? "Yes, but he is not." All the more need then for you to come to the Communion and pray for his heart to be changed.

It was said of one great saint that some people might never have had the blessing of his prayers for them but that they were his enemies.

All these excuses centre in self. They could not do otherwise, for no one has ever yet found in Christ any reason why they should stay away from Him.

Obedience forms so large a part of discipline--nay, is almost identical with discipline--because it takes us out of self.

Our Lord Who has bidden us "do this" knows exactly what is best for us.

In putting aside feelings, fancies, unworthy scruples, and casting ourselves unreservedly upon His boundless mercy, we shall taste of the treasures of His grace and be satisfied.

One important part of the discipline of this obedience is making a special and very careful preparation before, and thanksgiving after, each Communion.

Preparation which consists first of all of real self-examination and repentance, using fearlessly the "ministry of reconciliation" when necessary, and then of special prayers which help to put us into the att.i.tude of hopeful, grateful antic.i.p.ation.

Thanksgiving; definite prayers and praises, continued for a day or two, unless we are very frequent communicants, so that we may lose none of the preciousness of the blessing by our own forgetfulness or ingrat.i.tude.

In this, as we said last week, books can _help_, but that is all; they cannot make the preparation or the thanksgiving for us.

Early Communion, quite apart from the doctrinal question of fasting reception, is a useful feature of the discipline of obedience. It is a custom which comes from primitive times, and is universal in the greater part of the Catholic Church.

To give the early hours of the day to our Blessed Lord is surely more in accordance with what His great love requires than to choose our own time and come when it suits us best: that is when it requires less effort and self-denial, and when our minds have been distracted by the cares of the advancing day.

The coming on of old age or sickness may necessarily debar us from the privilege and joy of early Communion, but, while we can, let us make the most of the blessed morning hours, when in all the freshness of our newly awakened life we draw near to Him Who ceaselessly watches over us.

The question is often asked: "How often ought I to receive the Holy Communion?" The answer depends upon so large a number of considerations that no general rules can possibly be given. Spiritual capacities vary infinitely.

One broad principle we can lay down: Do not receive so often that you begin to neglect preparation and thanksgiving. Better by far six Communions a year, which have meant real, living intercourse between yourself and your Saviour, than a weekly one which has degenerated into a perfunctory form.

It is to be remembered that there is nothing to prevent your attending the service whenever you wish, joining in the praises and prayers, even though for some good reason you are not going to receive.

But, whatever your custom may be, have a rule about your times of receiving, and keep to it strictly.

Aim at regularity for your own sake. One of the greatest causes of many of the obscure modern complaints is the irregularity of meals, consequent upon the exacting conditions of life. Precisely so, much sickness of spirit springs from the careless way in which the chief spiritual food is treated. People go to the Holy Communion when they feel inclined, instead of according to a fixed rule, modifying the rule, just as they would in the case of their meals, by circ.u.mstances which may arise; spiritual sickness might dictate abstention from Communion for a while, just as bodily disease might require a period of fasting.

Be regular for others' sake. The consistent example of the communicant who lets neither weather nor inclination interfere with duty exercises an influence far wider than he could imagine possible.

Be regular for Christ's sake, in grateful recognition of that tender love which has given us the highest privilege of the Christian life.

Surely never is our Lord more satisfied in seeing of the travail of His soul than when His faithful ones are gathered before His Holy Table, worshipping Him in the tremendous reality of His spiritual presence, feeding upon Him in the mystery of His Body and His Blood.

Thus out of our obedience to the great "Do this" comes discipline of the highest kind. That discipline which is ever putting self in the background, ever exalting the person and the work of Christ.

Then follows the reward, never attained by those who in self-interest seek it, only poured forth upon such as are content to lose their life in finding it, "He that eateth Me, even he shall live by Me."

_For suggested Meditations during the week see Appendix._

VI

=The Discipline of Sorrow=

FIFTH SUNDAY IN LENT

Revelations vii. 14

"These are they who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."

Two considerations only can throw any light on the dark mystery of suffering, the problem which has baffled the intellect, the perplexity which has torn the heart of mankind from the dawn of conscious life--"I believe that Jesus Christ was incarnate by the Holy Ghost of the Virgin Mary, and was made man"; "I believe in the life of the world to come."

The two thoughts blend in our text with a harmony of illumination which, though it does not solve the problem, renders it less dark.