Read Ebook: Some Essentials of Religion by Bidwell Edward John Contributor Cody John Henry Contributor Doull Alexander John Contributor Little Henry M Contributor Owen Derwyn Trevor Contributor Roper John Charles Contributor Smyth J Paterson John Paterson Contributor

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mercy and love,--whence came these, he enquires, for these are not material forces at all, they are intellectual and spiritual? He sees men die and infants born, and he asks whence do they come and whither are they going. He refuses to believe that this life sees the end of man for he has within himself the witness that he is spirit and not matter. It is in this refusal of the innermost being of a man to consent to any materialistic explanation of the phenomena of nature or of human life that faith declares itself. The judgment which insists that the only adequate explanation of the universe must be sought on the basis of the existence of a spiritual world permeating all that is seen in human life, and that behind it all as its source and origin, as its upholder and controlling power, is God--this is faith.

Further. Faith--living faith--is the elemental act within man going forth from him as a son in search for the knowledge of God as Father. It is the greatest energising force within man, for it includes within itself the other capacities within man's personality, such as his emotions and his will; and in the case of the intellect,--it embraces all that the intellect can accomplish, and then goes beyond the limit which intellect can reach. For faith takes all the conclusions arrived at by man's intellect, and then, supported by these conclusions, makes its venture as it were by the very power which is its own.

FAITH GOES FURTHER THAN REASON.

Think for the moment of the subordinate part played by reason in relation to both heroism and love. Heroism is universally admired. It springs spontaneously from within. It makes few calculations. It seldom weighs the pros, and cons. It may act rationally or in defiance of reason. It cannot stop to argue. It may court certain destruction. The challenge is accepted. The heroic action is done. And is it not the same with the affections? Whoever met the lover who became so through his intellect? Who can know what love is except by loving? The lover does not sit down and reason the matter out, and after weighing all considerations say, "Yes, I will now love." Tell him to act thus and he will laugh outright. Love it is which draws him and causes him to act. He finds himself acting as he does just because he is in love, that is all. 'Tis true that reason exercises her part. Reason may show him that his love is harmful, or on the contrary that it has the sanction of his best judgment. But it can do no more. Evidence can be found everywhere to the fact of love recklessly pursuing its career in spite of reason. Reason has its limitations and love goes beyond it; outstrips it like heroism. It is exactly the same with faith. If you want to know what faith is, give yourself up to its influence, let yourself go out in response to it, let it carry you along, until by experience you will come to know the power of faith and the illumination of faith and the reality of faith. Other faculties will come to your aid to assist and to guide, but they can never be a substitute for faith. The personal knowledge of God can only be reached through faith. .

FAITH GOES FURTHER THAN REASON IN HUMAN AFFAIRS.

There are people who feel that they can only tread where the ground is solid; where they see quite clearly what is ahead; who take no risks; who venture nothing. Yet it is utterly impossible to live so in real life. Most of the business transacted in the world is based on a system of credits; and credit is but another name for faith in personal honesty. The financial investments that are made are ventures of faith as to profits and returns. Business foresight which is a great asset to success in life relies upon the invariableness and calculated changes likely to occur. The invalid carries out the doctor's instructions to the extent of his faith in his physician. The reader of the daily newspaper has faith in the reliability of the news served up to him. The history that men read, or the school textbooks used by children, postulate the veracity of the authors of these works. Friendships are an impossibility without the repose of faith. In short everywhere and in every department of life there can be no knowledge nor growth nor progress without faith. As I write the International Conference is taking place at Genoa where the chief obstacle to the task of putting Europe upon a peaceful economic basis is the suspicions, the lack of faith in one another that prevails, not without cause, among the nations.

So when God, Who is Spirit, tells us He can only be apprehended by faith it is childish to quarrel with this necessary condition, because He is only asking of His children the same attitude towards Him which is everywhere adopted by humanity in its social relationships, consciously or unconsciously, as an essential condition of human happiness and progress.

FAITH A BOND OF FRIENDSHIP WITH GOD

Faith is required of men, not because God grudges information, but because He desires for man the unspeakable blessing of a willing, longing, intimate friendship with Himself. Among the heathen nations "He left not Himself without witness, if haply they might seek after Him and find Him." He selected Abram and called him forth from Ur to be a father of a nation. To that nation, tried and disciplined, He disclosed Himself "in fragmentary portions and in divers manners," by a long line of inspired writers and prophets, until at last "in the fulness of time God sent forth His Son."

The Incarnation discloses the distance the Father will travel to meet His lost children, if by faith they will return to Him, and live the life of restored fellowship. Thus we understand why Jesus pleads and entreats and warns; it is because the loss of faith has such terrible consequences--consequences which in their harm to oneself and to others are incalculable. Through Jesus God has revealed the passion of His heart, His yearning love for the souls of men.

GOD DEMANDS OUR ENTIRE PERSONALITY.

The faith which God requires will include within it the exercise of all man's capacities and powers; there will be in the end no part of his personality and no department of his life which is not contributary to, or influenced by, his faith; for faith will be the means for the rounding out and the perfecting of the character. It will include the directing of the will, it will find scope for the emotions, it will receive the sanction of the intellect--it will be the movement of the entire man Godwards.

How very necessary it is for people to do some thinking regarding their religion, and how very little is done. Many people think that what is good enough for their parents, is good enough for them in religion. But this is the only department of life to which this idea is attached. These people make no enquiries, they conform to certain formularies and rules of conduct, they have prejudices and great limitations. The fruit of this is an extraordinary haziness existing in men's minds regarding religion. Here a purely moral life is deemed the same thing as a life built upon faith in Christ. Or compare the emphasis put upon ethical duties directed towards one's neighbour ; when little or no account is taken of the obligations due to God . Or again, people put their trust in the reception of the sacraments without clear ideas as to the "necessary dispositions" for the proper receiving of the sacraments, a tendency to treat them as charms.

There are difficulties connected with our faith, such as the problems of pain and suffering, or inequality of opportunity, the prosperity of the ungodly, which require much thought. Besides all this the trust which men repose in God, not only in their everyday affairs, but also in those crises that happen from time to time, is strengthened immensely when the intellect contributes its support, when man knows he is passing through a desolating experience, but knows also that many others have passed through the like upheld in the darkness by faith. Every Churchman should make an effort to bring his intellect by reading and study to the support of his faith.

And the emotions, too, have their right place in the development of faith. Have we not been somewhat suspicious of the emotional element in religion, due perhaps to a disproportionate and exaggerated use of it by some religious bodies? Has there not been a tendency to suppress the emotions because there are emotional religious cults almost divorced from morality and the intellect? Perhaps, too, it has something to do with temperament? British people used to be little moved by feelings; lately they have changed somewhat. We need the vision of Jesus Christ, Who is the revelation of God the Father, as One to be supremely loved above all others--as Mary Magdalene, as St. Peter and St. John, loved Him. It would help us in worship if we used fewer subjective hymns and more hymns of the type of S. Bernard's, "Jesu the very thought of Thee," or "O Love, how deep! how broad, how high!" if we could have some simple litanies of devotion bringing to the mind of the worshipper the purity, gentleness, tenderness, patience, sympathy and meekness of Jesus Christ; our faith in him would become more tender, warmer, more personal, and without this our faith cannot be complete.

FAITH MUST ISSUE IN CHRIST'S SYSTEM OF MORALS.

A further feature in this venture after the knowledge of God is the moral one. It is only to the pure in heart that the vision of God will become a reality. To believe in Jesus is to accept His teaching in the sphere of morals quite as much as to appropriate His promises of present pardon and future rewards. In fact the promise of pardon is interwoven with the condition of doing His will, and the heavenly life is held out as a reward to those who follow His example. Jesus claims the sovereignty over man's whole personality. Those who call Him "Lord, Lord," must do the things He says. It is just at this point that the world tests the Christian faith. The world is practical; it demands not profession, but works. It knows that Jesus bequeathed a system of morals to His followers, especially in the Sermon on the Mount; and, while it is ignorant of the grace Jesus bestows to enable human nature to rise above itself, yet in its rough and ready way it holds faith of no value which is not shown in "fruits". When Society talks about the "failure" of Christianity what it usually has in mind is the failure of Christian people to conform to the Christian standard of truthfulness and justice, of honesty and straight dealing, of continence and self-respect; being like other people, lovers of money and applause rather than examples of that love for their neighbour commanded in the Gospels. The human will needs supernatural strength to live Christ's system of morals. God demands that the entire personality, intellect, emotion, will, should be committed to Him in an all-embracing, loving faith.

A FINAL PERSONAL WORD.

A few words must be said as to the outcome of vital Christian faith. How will it be recognized or known? We answer by its interest in, and its works on, behalf of others' good. Christian faith must justify itself in service. The sphere and the nature of that service must be sought from Him Who has drawn the disciple to Himself. Sometimes it means the taking up of the old task in an unselfish way; sometimes it will lead to a new departure or an additional undertaking; sometimes it sends one far off among the Gentiles. It is not so much the kind of work that needs the emphasis, but rather the fact that if faith is being perfected it falls short of completion unless the disciple views all his activities, even the most humble ones, as occasions for service for others' good.

There is need of caution, however. We live in a busy age, and activity is nearly idolised. It is not that we must always be busy, but rather that what we do is not a mere fad or notion taken up enthusiastically and, when difficulties present themselves, then just as quickly dropped. The outcome of faith is a task done for God on behalf of others, when toil will cheerfully be borne, drudgery endured, trials met with patience, and--through evil report and good report--the work continued.

PRAYER

I would ask you to think with me as simply and directly as possible about one of the greatest things in the world. It is something that we can all do, for it requires no special learning; it is something which we can all do at once, for it requires, from one point of view, no special training; and it is something, which if we will do, will bring guidance, peace and power, into our own lives and into the lives of others. What is this thing which is so great, and yet so close to hand, which is so worth while doing, and which we can all do, and do at once? It is prayer. It is just saying our prayers. "Oh! how humdrum and commonplace!" we say, or "How difficult and discouraging I have found it; I know I should pray, and I make resolutions sometimes to that end, but somehow it gets either formal, or crowded out, or forgotten". Yes, while we all know about these difficulties and appreciate their strength, let us think this subject out again.

WHAT IS PRAYER.

WHY SHOULD WE PRAY.

In trying to answer the question, "What is prayer?" we have, in part, answered this question also, but it is so important that it must have a section to itself.

In the first place, we should pray in order to make acknowledgment of the glory and the power of God. It is because of what God is Himself that we have need to fall down before Him in adoration and praise. We are inclined to think too much of our own needs in relation to prayer. Indeed when we mention the word prayer, we begin at once to think of our needs, of what we want, and of what other people want. These are important, but these are not first; and until we understand that they take the second place in prayer, and do not constitute its chief argument, we cannot realize the real reason for Christian Prayer. The real, the first reason for prayer from the Christian point of view is to glorify God,--to praise Him for what He is, and to fall down before the greatness of His power. We have a model prayer which teaches us about this. Among many other things it teaches us the chief reasons for prayer. It comes to us full of answers to our question, Why should we pray? "When ye pray, say, Our Father, Which art in Heaven, Hallowed be Thy name, Thy Kingdom come, Thy will be done, in earth as it is in heaven." This surely means that God must be first in our prayers. We are half way through the Lord's Prayer, we are more than half way through, before we begin to talk about our needs. Our Lord Jesus Christ has taught us that in prayer we are to think first of such things as the Father, Heaven, His Name, His Kingdom and His Will, before we say anything of the bread and our other needs. Yes, surely the great reason for praying is to honour God, to unite ourselves with His great purposes in heaven and earth.

HOW SHOULD WE PRAY?

It would seem to be perfectly clear from the teaching of the Bible and the Church, and from the experience of those who really pray, that men and women can live lives of power, peace, and usefulness, whatever their lot may be, if they would but pray. There it is before us. It is the challenge of prayer. If you pray, you can do great things for God and man.

There the challenge stands. "But", someone says, "I personally have found it very difficult to pray, possibly my gifts lie in other directions." This is often said as if the speaker thought he were unique. He is quite right about one thing,--it is difficult to pray,--but he is wrong in thinking he is unique. Prayer is one of the hardest things to do. This is one of the reasons we shirk it. Do not be surprised if you find it hard. "It is hard," someone has said, "because it is high". Most things that are very well worth doing are things we find hard, especially at first, to learn to do.

Now let these facts stand very clear before us. God asks us to pray to Him. Of all the things we do, there is nothing that can be more worth while doing. If we will do it, we most certainly will grow into better and nobler and more useful men and women. But we shall find it hard to do. Now let us be quite clear about the problem of the hardness of prayer; there is only one thing to do about this subject of prayer, and that is to pray. The only way to solve the problem of praying is by praying. Nothing will do instead. In spite of the difficulties, in spite of distractions, of weariness, of failure, of moods, of coldness,--we pray. Nothing will do instead. Nothing else will solve the problem. Reading books and listening to sermons on prayer will not do instead. The only way to learn to pray is to pray. The people who get things done are the people who, not having the time or the inclination often, in spite of these things,--pray.

In a word, we have to treat prayer as work, as part of our definite work as Christians. We know how it is with our work. We do it every day. We do it whether we feel like doing it or not. We keep on doing it day after day, month after month, year after year. Prayer is work. We must treat it with the respect we give to our work. Again, what a mistake it is to wait on the mood. What a mistake to say, "I do not feel like praying to-day--perhaps to-morrow!" Our moods come and go. They are very fragile things, rooted sometimes in trifling causes. One of the greatest mistakes in this connection is to think that the effectiveness of our prayers depends upon the particular state of our feelings at the time. It often happens to people who pray that they have found the greatest blessings they have won for themselves or for others have been in times when "the heavens were brass", and they had little or no sense of reality or warmth in prayer. It is said that the difference between the professional and the amateur is that the amateur depends on the mood, but the professional goes on with his work day after day, paying no attention to a mood here and there. We must be, in this sense, professionals. Prayer is part of our work as Christians. Let moods come or go, the work must go on,--the great work of Praise, Petition, Intercession, Thanksgiving.

Again, if there is one thing more than another that Our Lord was clear about in His teaching concerning prayer, it is that we must be persistent in our prayers. We must pray for an answer. This is not to say that we are to pray until we receive the answer we wish, but until we receive some light and leading in relation to the subject of our prayers. It will not be necessary to do more than remind you of the two parables on this subject in St. Luke's Gospel. There was once a man upon whom there came an unexpected traveller one night, and he had "nothing to set before him". He went to a friend at midnight and said, "Friend, lend me three loaves," and would not go away until he had received the loaves, but kept on asking and seeking and knocking. "I say unto you", said Our Lord, "that though he will not rise because he is his friend, yet because of his importunity he will arise and give him as many as he needeth. And I say unto you, ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." And again, there was in a certain city a judge, "which feared not God, and regarded not man", and to him came a widow with the persistent plea, "Avenge me of mine adversary." And he would not for a while, but afterward he said within himself, "Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me". These two parables, taken with Christ's own example in Gethsemane when He prayed three times concerning "the cup", make it very clear that His followers, when they decide this or that is a matter for definite prayer, must not leave that petition or intercession out of their prayers until they have received some answer, some light or leading from the God Who always hears, and always answers earnest prayer.

And last of all, in answer to our question, How should we pray? we should pray in that name which is above every name--the name of "the one Mediator between God and man, the Man Christ Jesus." We have this great name to plead. Though in our weakness we feel unworthy to pray, though in our ignorance we know not how to pray, and though with the best of our prayers there is so much that is imperfect, we have in that One Who ever lives to make intercession for us, One Who takes our poor and imperfect acts of devotion and makes them to be heard in the Presence of the Divine Majesty. It is "through Jesus Christ our Lord" we pray. Here is our confidence. In this realization we find fresh strength and hope for the whole work of prayer. His perfect knowledge of our lives and of our temptations, coupled with His place of Honour at the right hand of the Father, gives us great re-assurance that our prayers come before that Throne with power. "Having then a great high priest, Who hath passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. Let us, therefore, draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need."

FINDING TIME FOR PRAYER.

We are anxious that these articles should be very practical, and that our readers may be helped to practise their religion more definitely from reading them. Most of us are very busy people, and often it will seem as if there was no time for prayer. But we always make time to do things we consider absolutely essential. Prayer is one of the absolute essentials of the Christian life. You will notice that it was during times of unusual pressure of duties that we are told that Our Lord found time to pray. It was when the people thronged Him to listen to His words, and to receive healing and comfort for body and soul, that we read, "And it came to pass in those days, that He went out into the mountain to pray; and He continued all night in prayer to God". And again it was while "all the city was gathered at the door" that "in the morning, a great while before day, He rose up and went out, and departed into a desert place, and there prayed". He always found time in the midst of His thronged ministry, when "many were coming and going", and He had "no leisure so much as to eat", to go apart to enter into communion with His Father. We, too, must find time to pray.

The important thing is not how long our prayers are or how short, but that our spirits have come, if only for a moment, into contact with Him, Who is Himself Spirit. This is the vital thing. This is that which brings rest and refreshment to the soul and strengthens it in its life on earth. Let me repeat, the great essential is to get into touch with God, and to get into touch every day. Now it would seem as if the morning, first thing in the morning, is the time especially to do this? Before the distractions of the day have dulled the delicate perceptions of the spirit, before the noonday sun has absorbed the early dew of morning, is the time to open the door of the heart to God, and to lift up the hands to Him. It was in the morning, "rising up a great while before day", that the Son of Man prayed. So it should be the first thing in the day with us. It need not be anything complicated or involved. Indeed, it can be quite simple. Perhaps this simple suggestion may be found helpful. When we get up in the morning, we remember that it is God first. We must let the thought of the glory, the power and the goodness of God take possession of our hearts. We bow before Him, from Whom we came and to Whom we go, and say, "Glory be to the Father, and to the Son; and to the Holy Ghost; as it was in the beginning, is now, and ever shall be: world without end. Amen." Then a word of thanksgiving for sleep and rest, one or both of the Collects for Morning Prayer, a little prayer for others, and special needs of the day, and the Lord's Prayer to end with, and to sum up the whole act. Such is the barest outline, but it is something that everyone could do, and could do every day. Why not? And why not forthwith?

If we are to know God, we must pray. If we are to become our true selves, we must pray. If we are to walk bravely and honestly through this life, we must pray. If we are to be useful to others, we must pray. And what is prayer? It is getting into touch with God, and getting into touch every day.

In further token that it is so we find, apart from Christian Revelation and experience, an instinct to prayer practically universal among men. This natural capacity to pray is one of the greatest attributes of human nature. Man has ever felt the desire to confer with the unseen.

Prayer, therefore, if it is to follow the teaching and example of Christ must rise above the thought of making a bargain with God. . Christian petitions are offered in absolute trust, "Nevertheless not as I will but as Thou wilt."

God knows what is best for us and wills the best for us. We do not pray "Thy will be changed," but "Thy will be done." Our Lord Christ, Who had perfect knowledge of God, used prayer as one of the greatest forces to accomplish God's purpose. If we withhold prayer we leave unused a force God Himself calls for in carrying out His purposes among men.

THE HOLY COMMUNION

The Rt. Rev. A. J. Doull, D.D., Bishop of Kootenay.

This volume of theology is written for laymen of the Anglican Church, and it is to them that I address myself primarily in this chapter. There can be no question in our minds regarding the importance of this subject which we are now about to consider; nor yet of the necessity of arriving at a clear understanding concerning the truth. We are about to tread holy ground, therefore a reverent spirit is needful above all things else. We are about to investigate, albeit in the briefest manner, the nature and character of that Sacrament which our dying Saviour left as the bond of comradeship between His followers and Himself, and between His followers with one another, but which historically has been the occasion of more strife and discord betwixt Christian people than any other institution or fact of our holy faith; therefore we must cast aside all prejudice and preconceived opinions, and placing ourselves at the feet of Jesus seek to learn from Him the real truth which He alone can impart.

I believe that Christ is especially anxious to teach us the truth to-day after all these centuries of strife, and I am convinced that so far as the Anglican Church is concerned that there is a wonderful measure of agreement between all her members concerning the doctrine of the Holy Communion when they heed the advice of our great theologian, the judicious Hooker, and "the more give themselves to meditate with silence what we have by the Sacrament and less to dispute of the manner how."

Let us try and consider in simple faith and simple language what is revealed to us in Holy Scripture concerning this Sacrament, what truths about it are therefore enshrined in the Book of Common Prayer, and what it is accordingly that all Anglicans really believe though their mode of expressing their common faith, and though their phraseology, may somewhat differ.

INSTITUTED BY CHRIST.

Firstly, we believe that this Sacrament is of Supreme importance because it was instituted by Our Blessed Lord and Saviour Jesus Christ and by Him commanded to be observed and celebrated by His Church until His coming again. The writers of the first three Gospels give us substantially identical accounts of what our Lord said and did in the same night that he was betrayed. St. Mark, whose narrative is probably the oldest, tells us that on the first day of unleavened bread when they sacrificed the Passover, in the evening Jesus and the twelve kept this distinctive feast of the Old Testament dispensation according to the accustomed manner.

"And as they were eating, he took bread, and when he had blessed, he brake it, and gave to them and said, Take ye; this is my body. And he took a cup, and when he had given thanks, he gave to them and they all drank of it. And he said unto them: This is my blood of the Covenant which is shed for many." St. Matthew's account and that of St. Luke are practically identical.

St. John, whose gospel was written at a much later date than those of the synoptists, does not record the institution of the Holy Communion, but does preserve for us Our Blessed Lord's wonderful teaching regarding Himself as the Bread of Life, which has such an important bearing upon a clear understanding of the true and proper place of this Sacrament in the Spiritual life of Christians. .

St. Paul, in the eleventh chapter of the first epistle to the Corinthians, writes: "For I received of the Lord that which also I delivered unto you how that the Lord Jesus in the night in which he was betrayed took bread; and when he had given thanks, he brake it and said, This is my body which is for you; this do in remembrance of me. In like manner also the cup after supper, saying, This cup is the New Covenant in my blood; this do as oft as ye drink it in remembrance of me." The only other occasions upon which St. Paul uses similar language to "For I received of the Lord that which also I delivered unto you," is with reference to the Resurrection of Our Blessed Lord and to the essence of the Gospel Message taught him by the revelation of Jesus Christ, . We may believe therefore that St. Paul in emphasizing the sacred importance of the Holy Communion knew himself to be under the special guidance of Christ Himself.

THE CENTRAL RITE OF DISCIPLESHIP.

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