Saying Yes to God
We are called to say “yes” to God, even when His ways seem beyond our understanding. One reason we struggle to grasp His will is that we often perceive God through our own limited lens. Though we are created in His image, we tend to imagine Him in ours—depicted in art as an old man, shaped by human traits. This leads us to forget our fallibility and assume we know best. When hardship strikes, we are quick to blame God, overlooking our human limitations. True faith requires trust, even in mystery, and a humble acceptance that His wisdom surpasses ours. Scripture presents faith as a response to divine initiative. Mary’s assertion, “Let it be done to me according to your word” (Luke 1:38), exemplifies a wholehearted acceptance of God’s call. The apostles, who leave everything to follow Jesus (John 1:35–46), and in the Old Testament we have the example of Abraham, “our father in faith” (Romans 4:11), also embody this response to divine invitation (Genesis 12:1–4). Abraham’s migration to Egypt due to famine tested his faith, leading him to make morally complex decisions driven by fear and socio-economic duress.[1] Thus, Catholic teaching asserts that faith begins with God’s call, while the human response, though essential, is always secondary to divine grace. Scriptural texts clearly demonstrate that, while discernment and reasoning are necessary, it is imperative to assent to God and bear witness. One cannot overlook St. Paul, who proclaimed the Gospel to the Greek world, and the faith of the first martyrs mentioned in the Scriptures and those which have followed their steps.
Nurturing Faith Through Understanding and Formation
Faith must be nurtured with intention, or it risks drifting off course. It is not enough to profess belief; we must live according to what we believe. True faith shapes our actions, rather than being shaped by them. We are called to embody our convictions, not merely reflect our circumstances. This lived expression of faith is grounded in the Church’s understanding of its divine origin. The Catechism of the Catholic Church states that “faith is an entirely free gift that God makes to man”[2]and “a supernatural virtue infused by Him.”[3] Faith is not achieved through human effort but given freely, requiring divine assistance even for its acceptance. Furthermore, “believing is an act of the intellect assenting to the divine truth by command of the will moved by God through grace.”[4]This understanding maintains a balance between divine sovereignty and human freedom. Building on the importance of both living faith and understanding faith, Saint Pope John Paul II, in Fides et Ratio (1998), emphasised that “faith and reason are like two wings on which the human spirit rises to the contemplation of truth.”[5] Faith, therefore, harmonises with reason and grows through a relationship with God. Pope Francis’ Lumen Fidei (2013) further affirms that faith “is born of an encounter with the living God who calls us and reveals his love,” highlighting faith as relational rather than merely doctrinal.[6] This relational dimension of faith naturally leads to a deeper engagement with the life and teachings of the Church. Faith, therefore, also involves embracing Church teaching. The doctrines and moral teachings of the Church are integral to the gift of faith. Acceptance of these truths, even when they transcend personal understanding, reflects trust in the Church’s safeguarding of the deposit of faith through the Holy Spirit. Formation programmes, courses, and spiritual direction support the faithful in deepening their understanding and response to this divine gift.
Communal Faith and Ecclesial Belonging
Prayer is at the heart of the Christian life, and within the Catholic tradition, it takes many forms. One of the most structured and foundational expressions of prayer is the liturgy. Liturgy is the organised and official way the Church prays, rooted in Scripture and tradition. It provides a standardised form of worship that unites Catholics across the world, offering a shared language of faith through the celebration of the sacraments, especially the Eucharist. The liturgy is not merely a routine; it is a sacred rhythm that shapes our spiritual lives and connects us to the universal Church. It teaches us how to pray, what to pray for, and how to enter the mystery of God’s presence with reverence and unity. Faith, while personal, is inherently communal. Baptism incorporates individuals into the Church, where faith is nourished collectively. The celebration of Mass is central and crucial to Catholic identity, describing it as the ultimate act of worship and the hallmark of the Catholic faith.[7] Catholic traditions, such as sacraments, prayer, and saints serve as tangible reminders of this communal identity.[8] Baptism is the sacrament where the gift of faith is first conferred. It symbolizes the unity of the baptized person with Christ and their acceptance into the body of Christ, serving as a reminder and symbol of God’s redeeming work through Jesus Christ for the salvation of humanity.[9] It imparts an “indelible spiritual mark” that signifies permanent belonging to Christ.[10] In line with this, Kwon emphasizes that the gospel of grace, as explained by Paul in Romans 6, includes the notion that believers are transferred from the domain of sin to the domain of Christ through God’s grace. This transfer is not based on any merit or action from the believers themselves, but rather on divine initiative.[11] Understanding faith as a gift shapes Catholic life. In spiritual struggles or doubt, Catholics turn to His Word and the sacraments. St Paul’s assurance, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9), provides comfort. Believers are reminded that faith is sustained by God even when human certainty wanes. Harwood et.al, argue that the sacrament of reconciliation is a powerful and intimate practice through which Catholics experience God’s transformative grace and relief from burdens.[12]
Praying with Heart, Mind, and Body
The Church also recognises the richness of personal and communal expressions of faith. Catholics are not confined to liturgical prayer alone. We are given a certain freedom in how we pray, particularly through popular religiosity and devotions. These include practices such as the Rosary, novenas, pilgrimages, and veneration of saints. These forms of prayer often arise from the cultural and spiritual needs of the faithful and reflect the diversity of the Church. They allow individuals and communities to express their faith in ways that are deeply personal and emotionally resonant, while remaining in harmony with the Church’s teachings. This freedom enriches the spiritual life of the Church and complements the liturgical celebrations by drawing people into a more intimate and accessible relationship with God. Prayer is also deeply communal. The practice of praying with a companion or within a group stems from the Christian understanding of the Church as the Body of Christ. When we pray with others—whether in a family, a prayer group, or a parish community—we are reminded that faith is not a solitary journey. Shared prayer strengthens our bonds, encourages mutual support, and reflects the communal nature of the Church. Jesus Himself said, “Where two or three are gathered in my name, there am I in the midst of them” (Matthew 18:20). This sense of togetherness in prayer fosters unity and reminds us that we are part of something greater than ourselves. However, in our efforts to pray, we sometimes place too much emphasis on words. While verbal prayer is important, it is not the only way to communicate with God. Actions, silence, and gestures also speak volumes. The sign of the cross, kneeling, lighting a candle, or even a moment of stillness can be powerful expressions of faith. These non-verbal forms of prayer engage the body and the senses, reminding us that prayer involves the whole person. They help us to internalise what we believe and to express our devotion in ways that transcend language. In this way, prayer becomes not just something we say, but something we live.
Conclusion
The Catholic understanding of faith as a divine gift, bestowed through baptism and sustained throughout life, profoundly shapes Christian living. Baptism initiates believers into the family of Jesus, where the gift is nurtured through communal worship, sacraments, and formation. Faith is a gift, but as humans, we must nurture it. Despite the mystery of the incarnation for our sins and the sacramental grace of ex opere operato, we need to keep the flame of faith alive through prayer, the sacraments, and various forms of devotion that reflect our human nature. In doing so, we also attend to our spiritual well-being, which is nourished not only through spoken prayer but also through silence and contemplative stillness. Silent prayer allows the soul to rest in God’s presence, fostering inner peace and deeper awareness of His voice. Likewise, prayer expressed through action, whether in service, gestures, or symbolic acts, embodies our faith in tangible ways and reminds us that prayer is not confined to words alone. Ultimately, the faithful are invited to receive and respond to this grace by embracing the teachings of Jesus and His Church, thus participating fully in the divine life.
[1] Blessing O. Boloje, “From Canaan to Egypt (Gn 12:10–20): Abraham’s Sojourn and Its Ethical Dilemma for Migrants in Socio-Economic Circumstances,” HTS Teologiese Studies/Theological Studies 80, no. 1 (2024): a9426, https://doi.org/10.4102/hts.v80i1.9426.
[2] Catechism of the Catholic Church (Vatican City: Libreria Editrice Vaticana, 1993), §162, https://www.vatican.va/archive/ENG0015/_INDEX.HTM.
[3] Catechism of the Catholic Church, §153.
[4] Catechism of the Catholic Church, §155.
[5] John Paul II, Fides et Ratio (Vatican: Libreria Editrice Vaticana, 1998), https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091998_fides-et-ratio.html.
[6] Francis, Lumen Fidei, Encyclical Letter (Vatican City: Libreria Editrice Vaticana, June 29, 2013), accessed April 28, 2025, https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20130629_enciclica-lumen-fidei.html.
[7] Catholic Bishops’ Conference of England and Wales, Celebrating the Mass: A Pastoral Introduction (London: Catholic Truth Society, 2005).
[8] Harwood et al., “Tangible Experiences of Grace.”
[9] John Doe, “Understanding the Christian Sacrament of Baptism: Perspectives of Some New Testament Personalities,” European Journal of Theology and Philosophy 12, no. 1 (2025): 45-67.
[10] Catechism of the Catholic Church, §1272.
[11] Youngju Kwon, “Baptism or Gospel of Grace?: Romans 6 Revisited,” The Expository Times 128, no. 5 (2017): 222-230, https://doi.org/10.1177/0014524616666709.
[12] Hunter B. Harwood, M. Elizabeth Lewis Hall, Keith J. Edwards, and Peter C. Hill, “Tangible Experiences of Grace: A Qualitative Investigation of Divine Grace in Roman Catholics,” Pastoral Psychology 71, no. 3 (2022): 359-376, https://doi.org/10.1007/s11089-021-00983-0.
Bibliography
Boloje, Blessing O. “From Canaan to Egypt (Gn 12:10–20): Abraham’s Sojourn and Its Ethical Dilemma for Migrants in Socio-Economic Circumstances.” HTS Teologiese Studies/Theological Studies 80, no. 1 (2024): a9426. https://doi.org/10.4102/hts.v80i1.9426.
Catholic Bishops’ Conference of England and Wales. Celebrating the Mass: A Pastoral Introduction. London: Catholic Truth Society, 2005.
Catechism of the Catholic Church. Vatican City: Libreria Editrice Vaticana, 1993. https://www.vatican.va/archive/ENG0015/_INDEX.HTM.
Doe, John. “Understanding the Christian Sacrament of Baptism: Perspectives of Some New Testament Personalities.” European Journal of Theology and Philosophy 12, no. 1 (2025): 45-67.
Francis. Lumen Fidei. Encyclical Letter. Vatican City: Libreria Editrice Vaticana, June 29, 2013. Accessed April 28, 2025. https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20130629_enciclica-lumen-fidei.html.
Gerundt, Mareike, Yvonne Beerenbrock, and Arndt Büssing. “Overcoming Spiritual Dryness: Transformative Processes Among Religious Brothers and Sisters in Germany.” Pastoral Psychology 73, no. 1 (2024): 23–41. https://doi.org/10.1007/s11089-023-01117-4.
Harwood, Hunter B., M. Elizabeth Lewis Hall, Keith J. Edwards, and Peter C. Hill. “Tangible Experiences of Grace: A Qualitative Investigation of Divine Grace in Roman Catholics.” Pastoral Psychology 71, no. 3 (2022): 359-376. https://doi.org/10.1007/s11089-021-00983-0.
John Paul II. Fides et Ratio. Vatican: Libreria Editrice Vaticana, 1998. https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091998_fides-et-ratio.html.
Kwon, Youngju. “Baptism or Gospel of Grace?: Romans 6 Revisited.” The Expository Times 128, no. 5 (2017): 222-230. https://doi.org/10.1177/0014524616666709.
