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 GOD."
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 GOD, 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 GOD'S Word. If a man proposes to practise habitual confession he will do well to assure 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 assist 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 circumstances 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 identity. The priest hears the confession sitting in a chair. The penitent kneels beside him and confesses as follows:—"I confess to GOD 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 GOD, and of you, father, penance, counsel and absolution. Wherefore I ask GOD to have mercy upon me, and you to pray for me to the Lord our GOD. Amen."
The confessor then gives advice and counsel according to his wisdom, commonly imposes a penance, and if assured of the sincerity of the penitent, pronounces absolution according to the form prescribed in the Prayer-book Office for the Visitation of the Sick.
CHAPTER IV
CORPORATE WORSHIP 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 worship. 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 circumstances 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.