More indulgence clarification…

Q: Dear Father John, As I read your excellent posts on indulgences. A question occurred to me. If a person were to perform these suggested spiritual exercises without asking for the indulgence, would he still obtain the indulgence? Also since no longer are there no longer specified “time outs” applied to the purgatory… how do we arrive at how many indulgences are enough to avoid as much “time” in purgatory to begin with? Isn’t this kind of thinking sort of like the idea of God having a check list of who is naughty/nice? and how much purgatorial time is required for a particular kind of sin? I don’t mean to sound flippant but it sounds like a massive book-keeping system would be required to keep the “accounts” straight! But then God, being God, would have it all figured out I guess. As you can no doubt tell this is an area of “difficulty” for me. Thank you!

A: Actually, this is an area of difficulty for many people.  In fact, the issue of indulgences was one of the sparks that started the tragic blaze of the Protestant Reformation, a blaze that incinerated the cultural and religious unity of Christendom starting back in the 1500s.  I don’t know if I will be able to completely resolve the difficulty, but I will try to share some thoughts that may help.

Indulgences vs. Benefits

Your first question is easier than your second.  An indulgence can only be attained with the intention of attaining it.  So, if I were to lift my mind to God in the midst of my work day, I would not receive an indulgence for doing that unless I were consciously intending to receive it.  But we need to be very clear about something here.  Indulgences are not the only spiritual benefits out there.  Any time we engage in these spiritual exercises (reading Sacred Scripture, praying the Stations of the Cross, saying specific prayers…), we give glory to God and bring ourselves and our world into contact with the rushing stream of redeeming grace flowing from Christ’s cross.  Even if I am not intending to receive an indulgence, therefore, these spiritual practices are worthwhile, and God will reward them and utilize them to build up his Kingdom.  Through prayer and sacrifice, we become channels of God’s grace.  An indulgence is simply a specific manifestation of that grace, one that the Church offers to us as a concrete way show our love for the Lord and for our neighbor.  That’s why you should feel no obligation to go indulgence hunting.  If this practice doesn’t resonate in your heart, don’t worry about it!  Continue to pray and seek the face of Christ in all you do, and let God worry about the rest.

A Touch of History

Your second question is a bit thornier.  We have to do a small history lesson to get to the bottom of it.  In the first centuries of the Church, confession and penance were much more public than they are now.  Only in the 500s did the Irish monks really begin to popularize individual, private confession.  Until that era, it was more common for Christians who had fallen into grave sin to make their confession in front of the bishop and the entire congregation, and to be assigned a visible penance.  For example, a public sinner may be required to wear some kind of penitential garb and to stay in the back of the church during Mass for six months or 365 days.  Only at the end of that period of penance would he be admitted back into full communion with the Church.  Even during those early centuries, however, the practice of indulgences was emerging.  For example, if you caved in under pressure of persecution and publicly denied your faith, that was the grave sin of apostasy, and if you repented, you would be given a hefty penance.  But that penance could be lessened if you were to go visit a future martyr or confessor who had not caved in and who was being held in prison for their faith.  You would get this holy person to sign an affidavit by which they would express their desire to apply the merits of their sacrifice to your penance.  Then you would bring this document to the bishop, and some or all of your penance could be remitted.

After the period of the Roman persecutions, obtaining this kind of remission of penance through the merits of the saints continued.  Thus, the practice of indulgences emerged.  Until recently, the relative value of the different indulgences was still expressed by correlating them to certain amounts of days – this harkens back to the early Church and its public penances, which were assigned for specific periods of time.  Today, as mentioned in an earlier post, this method of expressing the relative value of indulgences has been simplified.  Instead of specific numbers of days, we just have partial or plenary (full) indulgences.

The Real Issue

That’s some complicated background (you can find a more detailed explanation here) that can help you understand where the length-of-time factor came from.  But I don’t think that’s what is really causing you the difficulty.  After all, we really don’t have the final say about how much benefit is bestowed when we obtain an indulgence.  God is the final arbiter, and since only he can see our hearts, only he can see how pure is our love, our intention, and our detachment from sin – all of which are factors that contribute to the fruitfulness of any spiritual exercise we undertake.  If we ever find ourselves getting caught up in the math, we can be sure that we are losing focus.

The real difficulty with the practice of indulgences, I think, is rooted elsewhere.  Generally speaking (and it’s always dangerous to generalize), our culture has lost a keen sense of sin.  We tend to belittle the reality of sin and the seriousness of its consequences.  This is partially a result of the influence of modern, secular psychology, which attributes blame not to free choice, but to subconscious influences and tendencies.  But our faith teaches us that there is only one thing in the universe more horrible than a venial sin, and that is a mortal sin.  Sin is rebellion against God.  Every sin is an attempt to destroy the universe.  It is spiritual self-mutilation.  It is spiritual chain-saw-massacring.  When we spread lies about someone, for example, we actually upset the order of the cosmos; we do lasting damage to souls – ours and others’ – souls that were created for eternal life and redeemed by Christ on the cross.  Sin is a spiritual suicide-bomber attack.

If we really perceived the gravity of sin, we would more readily perceive the real need for penance and reparation.  Then we would better understand the wisdom and the gentle love of God expressed in his giving to the Church the beautiful practice of indulgences.  Through this practice, God offers us a concrete way to help right wrongs in the spiritual realm, to pour out spiritual balm on spiritual wounds, and to reestablish spiritual peace in war-torn souls.

Yours in Christ, Father John Bartunek, LC, ThD

Why would the Church recommend that we meditate on such horrible things as hell and the last judgment?

Q: Dear Father Joseph, why would the Church recommend that we meditate on such horrible things as hell and the last judgment (aren’t there four things.)? Anyway, if there is a benefit to doing such a thing, what would that look like?

A: “The Last Things”, or “Eschatology” is the subject that deals with the ultimate truths of our existence. Often called “The Four Last Things,” the number can vary. They are death, judgment, heaven, and hell, but we can also include purgatory and the final judgment. Some add the resurrection of the body and the end of the present world to complete the picture.

Your comment that they are horrible would apply to hell (at least inasmuch as it is the greatest definitive disaster that could befall man), but I would not qualify the others with the same adjective. Death is not humanly attractive – and our nature shies from it – but it is a necessary step in order to get to heaven. The same can be said of judgment and purgatory. For those in friendship with God, these are not to be feared. Although awe-inspiring and even painful they lead to eternal bliss, and we can consider them as purification for our sins.

I think many avoid these themes because they make us feel our limitedness and our necessary dependence on God. They prick our conscience and shake us out of our comfort zone. Most of all, however, they make us suffer because we often lack faith and trust in God’s love and mercy. We contemplate only our sinfulness and misery and realize that we cannot cause our own salvation. It is a scary thought. We are totally in the hands of God and his compassion. Nothing we can ever do can make us worthy of heaven. It is his gift, his grace (albeit, a grace he offers to all and, once accepted in faith, a grace that we can expand upon and gain merit with).

Contemplation of this nature, based on fear and without faith, is never recommendable. It will do little good; it will only make us agitated and worrisome.

If, on the other hand, we meditate on these realities based on the sureness of God’s love for us, the panorama changes. Death becomes a sacrifice I can present to God just like Jesus did… my last and most profound offering: my life.

The judgment may reveal my sins, but more importantly it will reveal God’s loving care and constant presence in my life – the almost infinite graces he has showered on me and the glories he has worked through me.

Purgatory becomes a place to grow in ardent love for him. I find myself not quite ready, with too many imperfections. I want to cleanse myself and enjoy God fully with no limitations. I “purge” myself; I sacrifice myself as fast as I can so that I can enjoy that final embrace.

Heaven is indescribable. Think of it as the sum of the most intense desires of your heart, all of them, all together. Multiply that by infinity and then grasp it in one act of love that will never pass. It is too hard to find the words.

Hell… definitely not a good subject. But the thought of it can lead us to wake up and shed our spiritual sloth. The children of Fatima were granted a vision of hell from our Lady, and it turned them into ardent apostles of prayer. Christ himself mentions it in the Gospel for those who would rather not take the narrow path but instead choose the wide and easy one. He mentions the fire that is never extinguished and the worm that dies not. This is not just a scare tactic to get us to worry, but as the Catechism says, “a call to the responsibility incumbent upon man to make use of his freedom in view of his eternal destiny… and at the same time, an urgent call to conversion” (CCC, 1036). I think that is the reason we should contemplate the eternal truths: they give meaning to our lives. They get us to pull our heads out of the sand and realize what life is really about and where we are heading. They turn us back to God and teach us to value him and his things above all else. God is not a bookkeeper, keeping track of our faults and sins and waiting for the proper moment to cut us down and cut us off. He is a loving God who loved us so much that he sent us his only Son to show us the way to him. Meditating on the last things enables us to grow in love for him and his mercy.

Finally, it is good to remember that the Fathers of the Church and the Popes have always recommended the awareness of (or the contemplation of) these Last Things. A couple of quotes from John Paul II and Benedict XVI can give us ulterior reasons for this contemplation.

To preach a version of Christianity which benignly ignores, when it does not explicitly deny, that our ultimate hope is the ‘resurrection of the body and life everlasting’ (Symbolum Apostolorum) runs counter to Revelation and the whole of Catholic tradition. More vigorous preaching and catechesis on eschatological themes is needed in order to eliminate confusion regarding the true nature of Christian life and of the Church’s unfailing hope in her Lord who is ‘the resurrection and the life…’

While many prefer to avoid these ultimate questions and some are tempted to think of salvation as a right and as a foregone conclusion, the Church must continue to remind people of the awesome reality of human freedom, the price of salvation (cf. 1Cor. 7: 23) and the riches of divine mercy (cf. Eph. 2: 4). In doing so the Church is defending the worth and dignity of every individual against all efforts to trivialize human existence” (John Paul II to the bishops of the United States on May 28, 1993).

“Unless we take (the eternal truths) into account, we cannot work well for the earth… When one does not know the judgment of God one does not know the possibility of Hell, of the radical and definitive failure of life; one does not know the possibility of and need for purification. Man then fails to work well for the earth because he ultimately loses his criteria, he no longer knows himself – through not knowing God – and destroys the earth” (Benedict XVI to parish priests of Rome on February 7, 2008).

Yours in Christ, Father Joseph Burtka, LC

Does the Holy Spirit work with those outside of the Church?

Q: Dear Father John, I thought I understood, more or less, how the Holy Spirit works in our lives. But in a recent faith sharing group, a question came up that made me wonder. Someone asked if the Holy Spirit would or would not be with un-baptized persons if they ask Holy Spirit to dwell in them or to give them fortitude in a difficult situation. This came up while we were discussing how God’s grace can touch the lives of those who have never even heard of Jesus. I was hoping you could shed some light on this for me.

A: I am glad you asked this question. It reminds us that the vast treasure of theological reflection that our Church has accumulated through the centuries isn’t just irrelevant abstraction. It has grown up organically, in order to help us understand better and better how God works, so that we can cooperate with him more and more effectively.

In the first place, remember that God is not limited to working through the sacraments. Therefore, he can make saints without them if he so pleases; he can pour his grace into souls however and whenever he sees fit. At the same time, however, he himself established the sacraments as the normal, ordinary way to communicate his grace. For us to belittle them or treat them as optional, therefore, is presumptuous. He established them because in his wisdom he knows that human nature always experiences and expresses spiritual realities through material realities. And so, something real changes in our souls at baptism: God comes to dwell in us, adopts us, and actually alters (elevates) our souls at a deep, ontological level. In other words, it is not indifferent whether or not someone gets baptized.

“Types” of Baptism

The Church has long pointed out, however, that this grace of baptism can come in three ways: through the validly administered sacrament of baptism; through baptism by blood; and baptism of desire.

• Baptism of blood refers to the martyrdom of someone who dies for the Christian faith before actually receiving the sacrament of baptism. In this case, the effects of martyrdom include some of the effects of baptism: the complete remission of sin and the privilege of immediate entrance into heaven. This concept of baptism of blood came into focus during the first centuries of the Church’s existence. During the many waves of Roman persecution, men and women who were still only catechumens (receiving instruction in the faith and preparing for baptism), and pagans who suddenly converted to the faith (for example, upon seeing the heroic courage of a martyr) were often executed along with baptized Christians.

• Baptism of desire is a bit different, a bit more mysterious. It too is the equivalent of sacramental baptism, and therefore sufficient for obtaining the state of grace and the promise of salvation. Yet the circumstances by which it comes to pass or known only to God. Here’s how the Second Vatican Council explained it: “Those who through no fault of their own, do not know the Gospel of Christ or His Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do His will as they know it through the dictate of their conscience – those too may achieve eternal salvation” (Constitution on the Church, I, 16).

As you can see, we simply cannot fathom all the wonderful ways in which God works in the souls of us sinners. God’s action is so rich!

The “Types” of Grace

As regards your specific question, about someone who is not baptized asking for help from the Holy Spirit, it may be useful to recall the different types of grace.

• There is sanctifying grace (the state of being in friendship with Christ, of being an adopted child of God, of having been redeemed from original sin). This is introduced into our lives at baptism, and it is increased, or deepened, through prayer, fidelity to God’s will, and the other sacraments.

• There is also sacramental grace, a specific strengthening or benefit unique to each sacrament. For example, the sacramental grace of confession is the forgiveness of personal sins and the strengthening of our will towards future fidelity. The sacramental grace of marriage is the marriage bond which helps both spouses grow in communion with God through living their communion with each other, etc.

• Then there is what is commonly referred to as actual grace. This is a boost of supernatural help that comes to assist us in a specific situation. When we talk about “graces,” this is usually what we mean – a light from the Holy Spirit, an added dose of patience when I really needed it… These actual graces are distinct from sanctifying grace. So, when non-baptized persons, who probably don’t have sanctifying grace, ask for help from the Holy Spirit, they are asking for this kind of grace, actual grace. And God is always ready to give actual graces, even when we don’t ask, to draw us closer to him.

These distinctions may seem persnickety. But let’s not lose sight of the forest for the trees. Reflecting on the many ways in which God reaches out to us and stays involved in our lives reminds of the most important thing: that he is our Father, passionately interested in the smallest details of our little, limited world.

Yours in Christ, Father John Bartunek, LC

What is the difference between confession and spiritual direction?

Q: Dear Father John, what is the difference between confession and spiritual direction?

A: Confession and spiritual direction are like partially overlapping circles: they share some common characteristics, but their centers, their essences, are distinct.

The Distinction of Confession

The essence of confession is the sacramental grace that Christ gives to our soul through the ministry of his priest. When we open our hearts to him through sincere repentance and honest confession of our sins within the sacrament of reconciliation, we receive an infusion of grace that forgives our sins, strengthens our spiritual weakness (especially regarding the behaviors that we confessed), and increases the bond of our supernatural friendship with Christ. It also exercises and therefore increases the supernatural virtues of faith, hope, and charity. In confession, God acts on our soul the way a surgeon acts on a patient: directly, profoundly, in ways that we could never reproduce by merely natural efforts.

This is why we don’t have to worry even if the priest who hears our confession is taciturn, deaf, grumpy, in mortal sin, or even (God forbid) harsh. The priest is God’s instrument of grace within this sacrament, not the source of that grace.

The Distinction of Spiritual Direction

The essence of spiritual direction is solid advice. The spiritual director helps us see more clearly what God is asking of us and how he is acting in our lives. The director also helps us see objectively the quality of our response to God: are we being docile and humble, or are we just tricking ourselves into doing what we feel like? The spiritual director is like the physical therapist that helps us identify the exercises we need to be doing in order to grow spiritually, and then helps us adjust our spiritual program of work in order to keep it effective and on track. This is invaluable advice, but it is noticeably different than that surgeon who actually reconstructs a torn ligament or rebuilds a broken lung.

This is one of the reasons why nothing inhibits lay people from becoming excellent spiritual directors. Ordination is not required, just solid training in spiritual theology, ample personal experience in the spiritual life, and the Holy Spirit’s gifts of knowledge (discernment) and counsel. But God has reserved the sacrament of confession to his ordained priests, in order to guarantee that he acts directly therein.

The Overlap

Nevertheless, although the essences differ, the secondary characteristics of confession and spiritual direction can often overlap. A good confessor gives more than absolution; he also utilizes the sacred moment in which this person is opening their heart to God to remind them of God’s goodness, love, and wisdom. If he detects some confusion or frustration, he can also give sound advice, just as a spiritual director would do. If the penitent has questions or doubts, the confessor answers and resolves them. The atmosphere of faith in which the sacrament takes place is incomparably propitious for the action of the Holy Spirit and the penitent’s docility to that action. In past centuries, in fact, lay people usually received spiritual direction within the sacrament. They would go to the same priest regularly for confession, and this “confessor” became their spiritual father, their spiritual director. In more recent times, however, the practice of having separate spiritual direction, which used to be reserved for consecrated religious, has spread to the laity as well. This is linked to the Church’s growing emphasis on the lay vocation as a vocation to holiness, just as much as a religious vocation is a call to holiness. Only the states of life differ.

Some priests who are excellent confessors even prefer to give spiritual direction within the sacrament of confession. Combining the two makes for a longer stay in the confessional, but it can be fruitful. If you are having trouble finding a spiritual director, you may want to ask around to find out which priests in your area have a reputation for being wise confessors. You can then go to confession with them, and in addition to confessing your sins, you can also mention in the sacrament that you are trying to follow a program of spiritual growth. Then include as part of your confession the areas of spiritual work in which you have had difficulty in recent weeks. These difficulties may be imperfections (unconscious faults) more than sins, but by confessing them you express the delicacy of your love for Christ, and you give the confessor a greater understanding of the state of your soul. Then he will have a chance to give you solid advice and guidance before giving you absolution. You can use that advice to adjust your program of spiritual work for the coming weeks. In this way, your confessor can double as your spiritual director. The disadvantage of this arrangement, however, is the lack of time to converse. Often what is most helpful in spiritual direction is the focused conversation about spiritual things. Necessarily, the parameters of the sacrament curtail this kind of discussion.

Of course, the contrary situation also arises. Oftentimes, if one’s spiritual director is also a priest, it is quite natural to finish spiritual direction with the sacrament of confession. In this case, the priest will take less time to offer advice and encouragement, which has already been given in spiritual direction. The disadvantage of this arrangement (which is certainly not a requirement), is the tendency to dilute one’s awareness of God’s action through the sacrament, a penchant for considering, the sacrament merely as the frosting on the cake of spiritual direction, at least on a subconscious level.

Keep in mind the essential difference between confession and spiritual direction. If you do that, then the overlap of secondary characteristics, which can take as many different forms as there are people, will always enhance and never confuse your experience of both.

Yours in Christ, Father John Bartunek, LC

“Offering it Up” – Redemptive Suffering Part II – The Path to Greater Merit

Q: Dear Father John, I was just listening to a radio show about redemptive suffering – they were saying that our suffering can have value if we “offer it up.”  Is there any more to this (uniting our sufferings to Jesus’) than just saying the words?

A: Having marveled at the amazing truth that Jesus not only redeemed us, but through his grace has desired to give us a real, consequential role in the building up of his everlasting Kingdom through merit, now we are ready to tackle your question.  If we are in the state of grace, our prayers, virtuous actions, and even our sufferings can become a source of merit.  When we unite them to Christ (“offering them up” as you put it in the question), they become pipelines of grace extending from the heart of Christ into our hearts and through us into the Church and the world around us.  That said, we also must remember that the diameter of the pipeline is not fixed.  It depends upon four factors.  Growth in spiritual maturity depends to a great extent on the interior discipline required in living out these four factors.

First, there is the amount of sanctifying grace present in my soul.  The more I am filled with grace, the more merit my prayers, virtuous actions, and sufferings will have when I offer them to God.  The more grace I am infused with, the higher the wattage on the lamp of my soul.  This is because grace is what makes us more like God, more united to him. A kind word from a stranger can be pleasant, but a kind word from someone dear to me is much more meaningful.  The Christian who prays regularly, receives the sacraments regularly, and makes an effort to practice all the Christian virtues, rooting out sinful tendencies and avoiding sin, is more united to God.  They are in a better position to merit.  As the Bible puts it, “The Lord keeps his distance from the wicked, but he listens to the prayers of the upright” (Proverbs 15:29).  And lest you think this is just an Old Testament anachronism, here’s St. James making the same point in the New Testament: “…The heartfelt prayer of someone upright works very powerfully” (James 5:16).  What goes for prayers goes also for virtuous actions and sufferings.

United to the Vine

Second, there is our union with Jesus.  This is closely related to the first factor, but it is less formal and more relational.  It’s a question of being aware of our union with Christ.  We are members of his mystical body, and so he is always with us.  The more conscious we are of this union, the more meritorious all of our actions become.  When we are working on a project with another person, the beneficial synergy happens more fully and dramatically if we are in constant contact with that person along the whole process.  Our project as Christians is to build up Christ’s Kingdom in our hearts and in the world around us.  If we try to do the work on our own and then check in with the Lord at the end of the day, that’s good.  But it’s much better if we work side-by-side with him throughout every phase of the project.  This is the spiritual discipline of living in the presence of God, and it turns even the most mundane tasks into meaningful encounters with God.  If I am habitually living and working aware of Christ’s presence in my heart, then saying the words “Lord, I offer this up to you” resonates deeply in my soul, opening up a wider flow of God’s grace (merit) through that offering.  St. Paul encouraged the Christians of Colossae to practice this spiritual discipline: “…Whatever you say or do, let it be in the name of the Lord Jesus, in thanksgiving to God the Father through him” (Colossians 3:17).

To Want or Not to Want…

Third, there is our purity of intention.  We can “offer up” our sufferings, using them to gain merit, for many different reasons: because we don’t want to go to hell; because we want more glory in heaven; because we want our sufferings to win graces for others who are in need; because we want to show God that we love him no matter what, even if he permits suffering in our lives; because we want to conform our lives more perfectly to Christ… The same variety of reasons can be present in our prayers and virtuous actions.  We can obey because we don’t want to be punished, or because we recognize that the virtue of obedience is pleasing to God and glorifies his wisdom; we can exhaust ourselves to earn a decent living because we are afraid of being labeled a failure, or because we recognize that God has given us a mission to provide for a family and thereby be a mirror of the Father’s goodness… The default setting for our interior intention is usually self-centered.  But with God’s help and constant effort on our part, we can make it more and more mission-centered, Kingdom-centered, Christ-centered.  Of course, usually we have more than one intention, e.g. we work for the satisfaction of a job well done, but also to benefit the world around us and to make a living, and also to glorify God.  Multiple intentions are natural and normal – human beings are complex creatures.  But the more we can consciously renew our supernatural intention, stirring up the reasons for doing things that are based on the wisdom of our faith, the bigger pipeline of grace we can become.  This factor applies even to the littlest things we do, as St Paul makes clear: “Whatever you eat, then, or drink, and whatever else you do, do it all for the glory of God” (1 Corinthians 10:31).

Going from Cold to Hot

Fourth, there is the factor of fervor.  You can have 20 kids in a math class, and every single one of them can be working on an exercise.  But not every single one of them will be putting their whole heart into it.  You can have 15 kids at baseball practice, but not all 15 will be giving their all for the whole two hours.  Just so, we can all say the words, “Lord, I offer this up to you,” but we will not all say them with equal fervor; the more meaning we pour into them, the more merit we can acquire.  When sufferings come our way, for example, we can accept them with different degrees of fervor: reluctance, patience, gratitude, joy.  As long as we accept them out of faith, we will merit – we will help increase the flow of grace in the Church.  But if we accept them with a greater degree of faith (e.g. “Lord, you are giving me a chance to unite myself more closely to Christ on the cross – OK, Lord, help me to share his love as I share his pain!…”), there will also be a greater degree of merit.  Jesus stressed this factor when he identified the most important commandment: “You must love the Lord your God with all your heart, with all your soul, and with all your mind” (Matthew 22:37).  He said all. The implication is that we can love with different degrees of totality.

Sanctifying grace, union with Jesus, purity of intention, and fervor are four factors that help determine the degree of merit that our prayers, virtuous actions, and sufferings (sacrifices) can win for ourselves, the Church, and the world around us.  So, to answer the original question, there is much more to uniting our sufferings to Christ than simply saying the words, though that is the necessary catalyst.

I hope this hasn’t discouraged you by giving the impression that the spiritual life is overly complicated.  It really isn’t.  In fact, knowing that one simple action (a prayer, a headache, an act of service, an honest word, a chore) can either open up a trickle or a torrent of grace is a jewel of wisdom.  It should fill us with optimism and enthusiasm.  We don’t have to convert nations or face lions in the Coliseum to do something glorious for God!  Nor do we have to learn complex yoga techniques in order to develop spiritual maturity – we just have to dig deep into our soul before, during, and after our normal activities, and activate our faith so as to plug  them into our Christian mission of building Christ’s Kingdom.  (By the way, the easiest way to do that is to grow in the habit of “praying at all times” [1 Thessalonians 5:17].  When we do that, the four factors kick in and intensify automatically.) This is less glamorous than becoming a martial arts expert, because it is largely interior and invisible (to everyone except you and God), and therefore requires more discipline.  As St Paul put it, we “walk by faith, not by sight” (2 Corinthians 5:7). 

But the good news is, as always, that we are not alone.  God, Mary, the angels and the saints are all eager to help us, if we just give them the chance.