What do you think about these ideas on grace, the indwelling of the Holy Spirit and His treasures He gives us?
My dearest friends
Below are some thoughts on this-
Grace is the life giving living love of God, which is the presence of God in our souls. The benefits of this living love is not only that it will enable us to go to heaven by giving us the ability to love God, but it is this along with the indwelling of the infinite and eternal Living Spirit of Holy Love ( Holy Spirit ) and the other gifts He dispenses to us from within such as His gifts, His fruits and His charisms that enables us to love and do any good whatsoever. There are many types of graces and I’ve provide definitions of all at the bottom. These are the great treasures of infinite value the God who is Living Love offers us and gives us. It is these we should prize and seek above all else. Without these we cannot do any good whatsoever. The more we cooperate with these treasures the more loving we become, the more we become the person we were meant to be- a Saint.
It is the Spirit of Holy Love dwelling within us and dispensing His Living Love from within that gives us this Living Love which is vital for us to pray. He enables us to pray and prays in us and through us to Himself if we cooperate with His graces which are Living Love. It is these that enable us to be the beings we were meant to be, loving beings who obey Gods law of love. Through our cooperation with the Living Spirit of Holy Love we are transformed into a new creation, another Christ.
These gifts have an infinite value in that they will bring us to a state of sheer ecstatic bliss when we behold God in the next life, for eternity.
We receive these gifts through the sacraments and increase them throughout or life through not only our frequent reception of the sacraments but through a virtuous life filled with good works and prayer and obedience to Gods law of love.
God – Living Love, does all the work needed for our and sanctification salvation. All we need do is cooperate with Him. God only expects us to do our best. A great reward awaits those who cooperate with the love of God.
We just need to abandon ourselves into the arms of our Loving Heavenly Father and He will accomplish His work within us. It is the best deal in town. We do nothing but say yes, and God gives us an eternal reward. We should never cease praising and blessing God for all He does for us. If we understood the graciousness of the Father of Love we would think we’re in Heaven already.
It is the Sprit of Love who calls us to prayer or good works. It is He who dispenses His grace from within to enable us to carry out His will. We should be ever attentive to His call, which is a soft voice deep within our souls.
By cooperating with the Living Love of God we are able to become a more loving person, and the more we love the more the Spirit of Love rewards us with His Treasures so we can love more. This enables us to become the beings we are meant to be. This is what will make us happy now and hereafter.
Some definitions are below.
May the infinite and eternal Living Spirit of Holy Love bless us all abundantly with His Treasures
What do you think about these ideas on grace, the indwelling of the Holy Spirit and His treasures He gives us?
What do you think about these ideas on grace, the indwelling of the Holy Spirit and His treasures He gives us?
Definitions of the great Treasures of infinite value God gives us -
INDWELLING. Presence of the Holy Spirit in a person who is in the state of grace. He is present not only by means of the created gifts of grace, which he dispenses, but by his uncreated divine nature. This personal indwelling does not produce a substantial but only an accidental union with the souls of the just. As the indwelling of the Holy Spirit is an operation of God outside himself and as all activity of God outside the Trinity is common to the three persons, the indwelling of the Holy Spirit implies the indwelling of the three divine persons. This indwelling as a manifestation of the love of God, the personal love of the Father and the Son, is appropriated to the Holy Spirit. St. Paul speaks of the third person: “Know you not that you are the temples of God and that the Spirit of God dwells in you” (I Corinthians 3:16). But he also says: “You are the temple of the living God” (I Corinthians 6:16), and Christ declares: “If any one loves me, he will keep my word. And my father will love him; and we will come to him and will make our abode with him” (John 14:23).
The immediate effect of the divine indwelling is sanctifying grace, which is the created result of the uncreated grace of God’s presence. Its effect on the person is an experience that spiritual writers compare to a foretaste of the beatific vision; the mind is able to understand something of the mystery of God and the will is enamored of his goodness beyond anything possible by the light of reason or the natural affective powers of humans.
**GRACE. **In biblical language the condescension or benevolence (Greek charis) shown by God toward the human race; it is also the unmerited gift proceeding from this benevolent disposition. Grace, therefore, is a totally gratuitous gift on which man has absolutely no claim. Where on occasion the Scriptures speak of grace as pleasing charm or thanks for favors received, this is a derived and not primary use of the term.
As the Church has come to explain the meaning of grace, it refers to something more than the gifts of nature, such as creation or the blessings of bodily health. Grace is the supernatural gift that God, of his free benevolence, bestows on rational creatures for their eternal salvation. The gifts of grace are essentially supernatural. They surpass the being, powers, and claims of created nature, namely sanctifying grace, the infused virtues, the gifts of the Holy Spirit, and actual grace. They are the indispensable means necessary to reach the beatific vision. In a secondary sense, grace also includes such blessings as the miraculous gifts of prophecy or healing, or the preternatural gifts of freedom from concupiscence.
The essence of grace, properly so called, is its gratuity, since no creature has a right to the beatific vision, and its finality or purpose is to lead one to eternal life. (Etym. Latin gratia, favor; a gift freely given.)
**GRATUITOUS GRACE. **The free gift conferred on particular persons for the salvation of others. Technically called gratia gratis data (grace freely given), it is independent of the personal moral life or behavior of its possessor. To this class belong such gifts of grace as charismata (prophecy, gift of miracles, gift of tongues), the priestly power of consecration and absolution, and the hierarchial power of jurisdiction.
**ACTUAL GRACE. **Temporary supernatural intervention by God to enlighten the mind or strengthen the will to perform supernatural actions that lead to heaven. Actual grace is therefore a transient divine assistance to enable man to obtain, retain, or grow in supernatural grace and the life of God.
EFFICACIOUS GRACE. The actual grace to which free consent is given by the will so that the grace produces its divinely intended effect. In the controversy between the Dominicans [led by Báñez (1528-1604)] and the Jesuits [led by Molina (1525-1600)] there was no agreement on what precisely causes an actual grace to become efficacious. In the Báñezian theory, the efficacy of such grace depends on the character of the grace itself; in the Molinist theory, it depends on the fact that it is given under circumstances that God foresees to be congruous with the dispositions of the person receiving the grace. In every Catholic theory, however, it is agreed that efficacious grace does not necessitate the will or destroy human freedom. (Etym. Latin efficax, powerful, effective, efficient, gratia, favor freely given.)
HABITUAL GRACE. Constant supernatural quality of the soul which sanctifies a person inherently and makes him or her just and pleasing to God. Also called sanctifying grace or justifying grace.
**JUSTIFYING GRACE. **The grace by which a person is restored to God’s friendship, either for the first time, as in baptism, or after baptism, as in the sacrament of penance.
SACRAMENTAL GRACE. The grace conferred by the valid and fruitful reception of the sacraments. It may be one or more of several kinds: 1. sanctifying grace is communicated in baptism, penance and in anointing of the sick when needed; 2. sanctifying grace is always increased when a sacrament is received in the state of grace; 3. actual grace is given by all the sacraments, either actually at the time of reception or also by title as a person needs divine help; 4. the sacramental character is indelibly imprinted on the soul in baptism, confirmation, and the priesthood; and 5. a distinctive sacramental grace is imparted by each of the seven sacraments, corresponding to their respective purpose in the supernatural life of the soul.
SANCTIFYING GRACE. The supernatural state of being infused by God, which permanently inheres in the soul. It is a vital principle of the supernatural life, as the rational soul is the vital principle of a human being’s natural life. It is not a substance but a real quality that becomes part of the soul substance. Although commonly associated with the possession of the virtue of charity, sanctifying grace is yet distinct from this virtue. Charity, rather, belongs to the will, whereas sanctifying grace belongs to the whole soul, mind, will, and affections. It is called sanctifying grace because it makes holy those who possess the gift by giving them a participation in the divine life. It is zoē (life), which Christ taught that he has in common with the Father and which those who are in the state of grace share.
SUFFICIENT GRACE. Actual grace considered apart from the supernatural effect for which it was bestowed. It may therefore mean the grace that does not meet with adequate co-operation on the part of the human recipient, and then it is merely sufficient grace. It is enough to enable a person to perform a salutary act, but who freely declines to co-operate. Or it may simply mean the grace that gives one the power to accomplish a salutary action, as distinct from an efficacious grace, which secures that the salutary act is accomplished.
**GIFTS OF THE HOLY SPIRIT. **The seven forms of supernatural initiative conferred with the reception of sanctifying grace. They are in the nature of supernatural reflexes, or reactive instincts, that spontaneously answer to the divine impulses of grace almost without reflection but always with full consent. The gifts are wisdom (sapientia), understanding (intellectus), knowledge (scientia), fortitude or courage (fortitudo), counsel (consilium), piety or love (pietas), and fear of the Lord (timor Domini).
**FRUITS OF THE HOLY SPIRIT. **Supernatural works that, according to St. Paul, manifest the presence of the Holy Spirit. The one who performs them recognizes God’s presence by the happiness he experiences, and others the divine presence by witnessing these good works (Galatians 5:22-23). They are, in other words, identifiable effects of the Holy Spirit. In the Vulgate text they are: charity, joy, peace, patience, benignity, goodness, longanimity, mildness, faith, modesty, continency, and chastity.
CHARISMS. Literally “gifts of grace” (charismata), described by St. Paul as gratuitous blessings of an extraordinary and transitory nature conferred directly for the good of others. Indirectly they may also benefit the one who possesses the charisms, but their immediate purpose is for the spiritual welfare of the Christian community.
Depending on the classification, the charisms are variously numbered. The longest single enumeration is in St. Paul (I Corinthians 12:1-14, 40). Spiritual writers often list five categories, based on the Pauline writings and the Acts of the Apostles, namely charisms of instruction, administration, miracles, service, and prayer.
And what is this great tresure of infinite value worth if not accompanied by virtue?
CATECHISM OF THE CATHOLIC CHURCH
LIFE IN CHRIST
MAN’S VOCATION LIFE IN THE SPIRIT
THE DIGNITY OF THE HUMAN PERSON
1803 "Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things."62
A virtue is an habitual and firm disposition to do the good. It allows the person not only to perform good acts, but to give the best of himself. The virtuous person tends toward the good with all his sensory and spiritual powers; he pursues the good and chooses it in concrete actions.
The goal of a virtuous life is to become like God.63
I. THE HUMAN VIRTUES
1804 Human virtues are firm attitudes, stable dispositions, habitual perfections of intellect and will that govern our actions, order our passions, and guide our conduct according to reason and faith. They make possible ease, self-mastery, and joy in leading a morally good life. The virtuous man is he who freely practices the good.
The moral virtues are acquired by human effort. They are the fruit and seed of morally good acts; they dispose all the powers of the human being for communion with divine love.
The cardinal virtues
1805 Four virtues play a pivotal role and accordingly are called “cardinal”; all the others are grouped around them. They are: prudence, justice, fortitude, and temperance. "If anyone loves righteousness, [Wisdom’s] labors are virtues; for she teaches temperance and prudence, justice, and courage."64 These virtues are praised under other names in many passages of Scripture.
1806 *Prudence *is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; "the prudent man looks where he is going."65 "Keep sane and sober for your prayers."66 Prudence is “right reason in action,” writes St. Thomas Aquinas, following Aristotle.67 It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. The prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the evil to avoid.
1807 *Justice *is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice toward God is called the “virtue of religion.” Justice toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. The just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. "You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor."68 "Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven."69
1808 *Fortitude *is the moral virtue that ensures firmness in difficulties and constancy in the pursuit of the good. It strengthens the resolve to resist temptations and to overcome obstacles in the moral life. The virtue of fortitude enables one to conquer fear, even fear of death, and to face trials and persecutions. It disposes one even to renounce and sacrifice his life in defense of a just cause. "The Lord is my strength and my song."70 "In the world you have tribulation; but be of good cheer, I have overcome the world."71
1809 *Temperance *is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods. It ensures the will’s mastery over instincts and keeps desires within the limits of what is honorable. The temperate person directs the sensitive appetites toward what is good and maintains a healthy discretion: "Do not follow your inclination and strength, walking according to the desires of your heart."72 Temperance is often praised in the Old Testament: "Do not follow your base desires, but restrain your appetites."73 In the New Testament it is called “moderation” or “sobriety.” We ought "to live sober, upright, and godly lives in this world."74
To live well is nothing other than to love God with all one’s heart, with all one’s soul and with all one’s efforts; from this it comes about that love is kept whole and uncorrupted (through temperance). No misfortune can disturb it (and this is fortitude). It obeys only [God] (and this is justice), and is careful in discerning things, so as not to be surprised by deceit or trickery (and this is prudence).75
The virtues and grace
1810 Human virtues acquired by education, by deliberate acts and by a perseverance ever-renewed in repeated efforts are purified and elevated by divine grace. With God’s help, they forge character and give facility in the practice of the good. The virtuous man is happy to practice them.
1811 It is not easy for man, wounded by sin, to maintain moral balance. Christ’s gift of salvation offers us the grace necessary to persevere in the pursuit of the virtues. Everyone should always ask for this grace of light and strength, frequent the sacraments, cooperate with the Holy Spirit, and follow his calls to love what is good and shun evil.
II. THE THEOLOGICAL VIRTUES
1812 The human virtues are rooted in the theological virtues, which adapt man’s faculties for participation in the divine nature:76 for the theological virtues relate directly to God. They dispose Christians to live in a relationship with the Holy Trinity. They have the One and Triune God for their origin, motive, and object.
1813 The theological virtues are the foundation of Christian moral activity; they animate it and give it its special character. They inform and give life to all the moral virtues. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being. There are three theological virtues: faith, hope, and charity.77
1814 Faith is the theological virtue by which we believe in God and believe all that he has said and revealed to us, and that Holy Church proposes for our belief, because he is truth itself. By faith "man freely commits his entire self to God."78 For this reason the believer seeks to know and do God’s will. “The righteous shall live by faith.” Living faith "work[s] through charity."79
1815 The gift of faith remains in one who has not sinned against it.80 But “faith apart from works is dead”:81 when it is deprived of hope and love, faith does not fully unite the believer to Christ and does not make him a living member of his Body.
1816 The disciple of Christ must not only keep the faith and live on it, but also profess it, confidently bear witness to it, and spread it: "All however must be prepared to confess Christ before men and to follow him along the way of the Cross, amidst the persecutions which the Church never lacks."82 Service of and witness to the faith are necessary for salvation: "So every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven; but whoever denies me before men, I also will deny before my Father who is in heaven."83
1817 Hope is the theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ’s promises and relying not on our own strength, but on the help of the grace of the Holy Spirit. "Let us hold fast the confession of our hope without wavering, for he who promised is faithful."84 "The Holy Spirit . . . he poured out upon us richly through Jesus Christ our Savior, so that we might be justified by his grace and become heirs in hope of eternal life."85
1818 The virtue of hope responds to the aspiration to happiness which God has placed in the heart of every man; it takes up the hopes that inspire men’s activities and purifies them so as to order them to the Kingdom of heaven; it keeps man from discouragement; it sustains him during times of abandonment; it opens up his heart in expectation of eternal beatitude. Buoyed up by hope, he is preserved from selfishness and led to the happiness that flows from charity.
1819 Christian hope takes up and fulfills the hope of the chosen people which has its origin and model in the hope of Abraham, who was blessed abundantly by the promises of God fulfilled in Isaac, and who was purified by the test of the sacrifice.86 "Hoping against hope, he believed, and thus became the father of many nations."87
1820 Christian hope unfolds from the beginning of Jesus’ preaching in the proclamation of the beatitudes. The beatitudes raise our hope toward heaven as the new Promised Land; they trace the path that leads through the trials that await the disciples of Jesus. But through the merits of Jesus Christ and of his Passion, God keeps us in the "hope that does not disappoint."88 Hope is the "sure and steadfast anchor of the soul . . . that enters . . . where Jesus has gone as a forerunner on our behalf."89 Hope is also a weapon that protects us in the struggle of salvation: "Let us . . . put on the breastplate of faith and charity, and for a helmet the hope of salvation."90 It affords us joy even under trial: "Rejoice in your hope, be patient in tribulation."91 Hope is expressed and nourished in prayer, especially in the Our Father, the summary of everything that hope leads us to desire.
1821 We can therefore hope in the glory of heaven promised by God to those who love him and do his will.92 In every circumstance, each one of us should hope, with the grace of God, to persevere "to the end"93 and to obtain the joy of heaven, as God’s eternal reward for the good works accomplished with the grace of Christ. In hope, the Church prays for "all men to be saved."94 She longs to be united with Christ, her Bridegroom, in the glory of heaven:
Hope, O my soul, hope. You know neither the day nor the hour. Watch carefully, for everything passes quickly, even though your impatience makes doubtful what is certain, and turns a very short time into a long one. Dream that the more you struggle, the more you prove the love that you bear your God, and the more you will rejoice one day with your Beloved, in a happiness and rapture that can never end.95
1822 Charity is the theological virtue by which we love God above all things for his own sake, and our neighbor as ourselves for the love of God.
1823 Jesus makes charity the new commandment.96 By loving his own "to the end,"97 he makes manifest the Father’s love which he receives. By loving one another, the disciples imitate the love of Jesus which they themselves receive. Whence Jesus says: “As the Father has loved me, so have I loved you; abide in my love.” And again: "This is my commandment, that you love one another as I have loved you."98
1824 Fruit of the Spirit and fullness of the Law, charity keeps the *commandments *of God and his Christ: "Abide in my love. If you keep my commandments, you will abide in my love."99
1825 Christ died out of love for us, while we were still "enemies."100 The Lord asks us to love as he does, even our enemies, to make ourselves the neighbor of those farthest away, and to love children and the poor as Christ himself.101
The Apostle Paul has given an incomparable depiction of charity: "charity is patient and kind, charity is not jealous or boastful; it is not arrogant or rude. Charity does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Charity bears all things, believes all things, hopes all things, endures all things."102
1826 “If I . . . have not charity,” says the Apostle, “I am nothing.” Whatever my privilege, service, or even virtue, "if I . . . have not charity, I gain nothing."103 Charity is superior to all the virtues. It is the first of the theological virtues: "So faith, hope, charity abide, these three. But the greatest of these is charity."104
1827 The practice of all the virtues is animated and inspired by charity, which “binds everything together in perfect harmony”;105 it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice. Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love.
1828 The practice of the moral life animated by charity gives to the Christian the spiritual freedom of the children of God. He no longer stands before God as a slave, in servile fear, or as a mercenary looking for wages, but as a son responding to the love of him who “first loved us”:106
If we turn away from evil out of fear of punishment, we are in the position of slaves. If we pursue the enticement of wages, . . . we resemble mercenaries. Finally if we obey for the sake of the good itself and out of love for him who commands . . . we are in the position of children.107
1829 The *fruits *of charity are joy, peace, and mercy; charity demands beneficence and fraternal correction; it is benevolence; it fosters reciprocity and remains disinterested and generous; it is friendship and communion: Love is itself the fulfillment of all our works. There is the goal; that is why we run: we run toward it, and once we reach it, in it we shall find rest.108
III. THE GIFTS AND FRUITS OF THE HOLY SPIRIT
1830 The moral life of Christians is sustained by the gifts of the Holy Spirit. These are permanent dispositions which make man docile in following the promptings of the Holy Spirit.
1831 The seven *gifts *of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David.109 They complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations.
Let your good spirit lead me on a level path.110 For all who are led by the Spirit of God are sons of God . . . If children, then heirs, heirs of God and fellow heirs with Christ.111
1832 The *fruits *of the Spirit are perfections that the Holy Spirit forms in us as the first fruits of eternal glory. The tradition of the Church lists twelve of them: "charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity."112
1833 Virtue is a habitual and firm disposition to do good.
1834 The human virtues are stable dispositions of the intellect and the will that govern our acts, order our passions, and guide our conduct in accordance with reason and faith. They can be grouped around the four cardinal virtues: prudence, justice, fortitude, and temperance.
1835 Prudence disposes the practical reason to discern, in every circumstance, our true good and to choose the right means for achieving it.
1836 Justice consists in the firm and constant will to give God and neighbor their due.
1837 Fortitude ensures firmness in difficulties and constancy in the pursuit of the good.
1838 Temperance moderates the attraction of the pleasures of the senses and provides balance in the use of created goods.
1839 The moral virtues grow through education, deliberate acts, and perseverance in struggle. Divine grace purifies and elevates them.
1840 The theological virtues dispose Christians to live in a relationship with the Holy Trinity. They have God for their origin, their motive, and their object - God known by faith, God hoped in and loved for his own sake.
1841 There are three theological virtues: faith, hope, and charity. They inform all the moral virtues and give life to them.
1842 By faith, we believe in God and believe all that he has revealed to us and that Holy Church proposes for our belief.
1843 By hope we desire, and with steadfast trust await from God, eternal life and the graces to merit it.
1844 By charity, we love God above all things and our neighbor as ourselves for love of God. Charity, the form of all the virtues, “binds everything together in perfect harmony” (*Col *3:14). 1845 The seven gifts of the Holy Spirit bestowed upon Christians are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord.
Q. Why should I bother trying to become a Saint if I’m going to be perfectly happy if I go to Heaven anyway?
A. My theory. God is Love. Heaven is God. Therefore Heaven is the ultimate experience of Love for man. Our happiness in Heaven is contingent on how much we love. The more we love the greater our happiness will be. In order to love more we must receive more grace which is love. The practice of a very virtuous life will lead to much grace which is love coming into our souls. Everyone wants to love and be loved. This is the deepest longing in our hearts and this can only be satisfied in Heaven where we experience the love of infinite Love which is God. Once we die we cannot increase the amount of love in our hearts and souls. The love we have is purified to perfection and made as pure, innocent, simple and selfless as it can be in purgatory. It is not increased in purgatory it is simply made perfect. We shall be perfectly happy in Heaven no matter what our capacity to love is. But how much more happy are the Saints. In Heaven when we see and experience God we will be seeing and experiencing Love. The only thing we will want to do is love God back in Heaven. The more Love we have in our souls the greater our capacity to love God back. So while it is true we shall be perfectly happy if we get there and can only love a little would it not be better to be able to love a great deal and have far more happiness? If we’re sane we will want to love and be loved as much as possible in Heaven. This is why the church tells us we are called to be saints no doubt. So we can be happier in this life and the next. This is why our lord tells us to love God above all and love all men as ourselves. The more we love now the happier we will be later.
This is my theory. What are your thoughts and ideas?
What is a saint? Good question. This is my idea in brief.
Lets pick a day, say tomorrow. We wake up and say to God, today I will be a saint. We tell God I’m not going to commit a mortal sin today and I’m going to fight against venial sin. I’m going to do a lot of prayer which includes my rosary and meditation and the usual morning offering, angelus etc. I’ll try to pray the whole day and night 24 hrs in the different forms of prayer, My number one priority is to go to mass and receive holy communion, I’ll also spend time in a visit to our Lord in the Blessed Sacrament, I’ll turn all my work, family duties, sleeping, cleaning, eating and everything into the prayer of doing Gods will, I’ll try and keep the presence of God all day, I’ll study my faith a little and be apostolic in some way, I’ll make some sacrifices and perhaps give some money to the church or a charity. And I’ll make this my best day ever and offer this as my prayer of love to God. And you do it for just the one day. You feel great. You’ve had the best day of your life. God is exceedingly pleased too and He rewards you with much grace which is His love in your soul. This enables you to try and do it even better the next day. The next day comes and you say - today is going to be the best day of my life. And it is , and one day at a time you live like a saint. All the while accumulating grace. If one day you fail in some way you march right on confess and just keep going. Your goal is to string together as many days as you can, whilst only being concerned with trying to be a saint today. Over time you string more and more days together. Eventually the number of days strung together grows and with the grace you’ve accumulated your day is much better than early on. Your goal is to have the best day of your life for the rest of your life now.
You become a saint by being a saint one day at a time. If one day is too long try 1 hr or 1 min. Keep going no matter what. Let nothing sway you from the goal. Ignore all the ups and downs and persevere always.
Eventually you fill your soul with so much grace you are a saint.
A soul in grace is holy. A soul overflowing with grace means sanctity. our Lady was full of grace - this means She had more grace than anyone.
I hope this makes sense to you?
God bless you:thumbsup: