Is there a holiness gene?

 

IS THERE A HOLINESS GENE?

Mario D’Couto

            We admire talented people, sport stars, athletes, musicians, artists, orators, entrepreneurs and other great people including the saints. As a Catholic, the lives of the saints can seem elusive. We often come across their heroic commitment to Christ, the sacrifices they endowed, the unwavering focus towards doing what is good, holy and right, even if it meant giving up their lives, that we can feel that it is somehow out of our reach, that perhaps we may never get to where they are. Yet, what if it were possible that God is calling us, you and me, in our own capacity, to pursue the path of holiness, with all our strengths and weaknesses towards Himself?  In this blogpost/reflection, we shall be taking a closer look into it.

 

         Man is a mysterious union of body and spirit. The only creature that God wanted for His own sake, man is called to greatness (Genesis 1:28). In the Garden of Eden, man was lord of the world, immortal, gifted with preternatural knowledge and God’s own supernatural life. His higher faculties perfectly governed his passion and emotions, which is to say, his spirt ruled his body. However, this original unity and harmony was disrupted by sin. After the Fall (Genesis 3:1-24), man remains divided against himself, alienated from his fellow men and adrift from God, incapable of overcoming the onslaught of darkness, chaos and evil. St. Paul would later bemoan the loss of this original harmony, “I do not do the good I want but I do the evil I do not want” (Romans 7:19). Consequently, we experience both a ‘high calling and a deep misery’ that can be reconciled only through Christ, as we find St. Paul writing in his letter to the Romans, “Where sin increased, grace overflowed all the more” (Romans 5:21). God made Christ to “be sin who did not know sin” so that we might be saved (2 Corinthians 5:21). It is only in Christ that we can discover that high calling which is, intimate union with God. Only in Christ will our lives be renewed and transformed and so will all of creation as we see in Romans 8:19.

            Grace never destroys nature but perfects it. Yet, at an individual level, if we ever want for it tocome to fruition, a great deal of introspection, self – knowledge and implementation needs to be there. Self – knowledge is a virtue that St. Teresa of Avila said must never be neglected as she wrote in her book, “The Interior Castle”, “Self – knowledge is so important that even if you were raised up to the heavens, I should like you never to relax your cultivation of it.” Genuine self-knowledge will result in humility, never in complacency. By better understanding ourselves, we would not only be able to improve and grow in our spiritual lives but we would also be in a better position to help those around us, our children, our spouses and others become successful and holy individuals themselves. When we understand our temperaments, we can begin to master these inclinations or untoward reactions that may thwart our growth in virtue and love. We will develop greater compassion for others and will stand ready to encourage and strengthen our loved ones – to begin that transformation of hearts which through the grace of God, will build a civilization of life and love here on earth and ultimately, intimate friendship with Him.

           So is there a ‘holiness gene’? According to Google, the definition of a gene is a unit of heredity which is transferred from a parent to offspring and is held to determine some characteristic of the offspring; a distinct sequence of nucleotides forming part of a chromosome, the order of which determines the order of monomers in a polypeptide or nucleic acid molecule which a cell (or virus) may synthesize. In other words, genes are made up of sequences of DNA and are arranged, one after another, at specific locations on chromosomes in the nucleus of cells or to put it even simpler terms, it is the basic unit of heredity passed from parent to child, hence the phrase, ‘Like father, like son’. But is this true? What about those saints who have had bad parents, who were abusive or did not live the lives they ought to live, not setting the right example for their children to follow. Mind you, there have been quite a few saints, blesseds and venerables who have had bad parents and yet did not choose to follow the same path or become bitter of their circumstances some of whom include Blessed Laura Vicuna, St Dymphna, St. Germaine Cousin and many others (here’s a link to some of the other saints, blesseds and venerables that make the list, https://aleteia.org/2021/02/20/saints-with-bad-parents/ and https://aleteia.org/2019/02/24/meet-a-cinderella-saint-a-powerful-intercessor-for-abused-children/ ). Quite often we tend to assume that people who are of low character or are prone to delinquency come from families or neighbourhoods that are marked by such reputation. Maybe it is true …..…. maybe not.

 

           The concept of the four temperaments – choleric, melancholic, sanguine and phlegmatic – was originally proposed 350 years before the birth of Christ, to explain the differences in personality, according to the ‘humours’ or bodily fluids and yet, often more than two thousand years of interviewing medical and psychological advancement, the concept of temperament itself and in particular the classic four divisions, is still referenced by contemporary psychologists, educators and spiritual writers.

            Temperament is not the same as personality. Personality refers to the whole of an individual’s pattern of behaviour, thoughts and emotions. Within the Catholic tradition, temperament is defined as the pattern of inclination and reactions that proceed from the physiological constitutions of an individual. Our personality may begin with a basic temperament but it is clearly and significantly affected by environment, education and free choices.

            Temperament may be viewed as the raw material that an artist uses to create his masterpiece: the stone used in the sculpture may be carved easily or with difficulty; it has a certain colour and pattern; it is durable or malleable. Yet the artist uses inspiration, experience and talent to create a unique sculpture; even if the artist always sculpts in marble, the end product will be unique every time. So too an individual’s total personality will be affected by his education, experiences, free choice and grace. The raw material is temperament but the final creation requires the artist’s education, talent and inspiration.

          As seen before, temperaments can be broadly classified into four categories, namely, choleric, sanguine, melancholic and phlegmatic and although we could compartmentalize it, the human temperament is a mystery to fathom and for that, it could perhaps be an unending quest. Does that have to deter us in trying to understand ourselves? Absolutely not! Understanding our temperament helps deepen our understanding of ourselves and others. We find it easy to turn a blind eye to our own defects and bad habits, making self – knowledge difficult to achieve (Matthew 7:3). When we begin to see ourselves as we truly are, we can begin to make conscious changes for the better.

            Understanding our temperament also helps us accept, understand and truly appreciate others.Parents can learn what really motivates their child based on his or her temperament. Spouses can learn how better to express their love for each other and how to avoid communication deficits that sometimes arise directly from the disparity between temperaments. Teachers will gain empathy for their students and bosses and managers will learn what motivates their employees. In seeking to understand our temperament, we will also gain insight into the spiritual difficulties we might face due to our temperament and come to learn new ways to improve our prayer lives and grow in holiness.

 

     Each temperament has its own peculiar strengths and weaknesses. We should be aware of them and accept and also work to capitalize on our strengths and improve our weaknesses. However, we do not seek to understand our temperament simply so that we may have a handy excuse for our own bad behaviour. Rather, in trying to understand ourselves, we will be able to understand and relate with others in a better way, improve our relationships, enlarge our capacity for love and become more effective in pursuing our goals.

            Ultimately, the unreflected life is not worth living. Understanding the temperament God gave us is a key element in that examination process. We must understand ourselves before we can understand others and the world we inhabit. If I am able to understand myself, with all the strengths, weaknesses, tendencies, triggers desires, goals and everything else that contribute to it, I have already taken the first step toward becoming more productive, satisfied and holy (provided I make a genuine effort in working towards it and making it happen).

            Thus even if we were to assume that each of us is born with a certain temperament, it is not to say that we are restricted by it for the rest of our lives. While no doubt, we cannot do away with it completely, it can be shaped and moulded and over time, we can learn to act in ways that are contrary to our temperaments; to do the opposite of what ‘comes naturally’ (at least in regard to those things that are not good for us). So, with that being said, let’s take a look at a broad overview of the strengths and weaknesses of the four temperaments.

            Whenever the discussion of personality types arise, most people often think only of two categories, namely, introverts and extroverts and a common thought that runs across in most places when it comes to the distinguishing factor among introverts and extroverts is how shy they are. But shyness is just one aspect. It may perhaps occupy a miniscule of the whole picture or perhaps nothing at all. What is important is to consider how a person responds to his or her external environment. Here are a few questions to put things in perspective,

Ø  Does the person express himself easily (extroverts) or with some difficulty (introverts)?

Ø  Does the person have an intense inner life (introverted) or does he look externally for value (extroverted)?

Ø  Is he tempted to resolve conflicts by talking about them (extrovert) or does he internalize conflict and rehearse dialogues inside his head (introvert)?

Ø  Does the person find himself energized and refreshed by social interaction (extrovert) or does he find himself exhausted by intense social interaction (introvert)?

Ø  Do others consider such a person warm and friendly or do they say that he is reserved or slow to warm up?

         The last point has not been marked or categorized for the simple reason that being warm, friendly, cold or distant is a far greater reality than trying to pigeonhole it as introversion or extroversion for it could happen that an extrovert may be incapable of holding deep friendships or relationships even though he or she may be the life of the party while for the introvert, even though he or she may not have too many conversations, such a person could still be a good friend or a confidant that someone could have, someone who would respect their privacy and value them for who they are. It would be wrong therefore to try to put them into boxes.

            Generally, extroverts ‘act first and think later’ while introverts ‘think first and act later’. When it comes to leadership, the two temperaments that stand out with the greatest intensity and longest duration of reaction are the choleric and the melancholic, the classic ‘leader’ types. Now while leadership can certainly come in all types given that someone of any of the four temperaments can develop strong leadership skills, the choleric and melancholic are natural leaders because they tend to want to do things their own way. On the downside, they can have difficulty taking direction when necessary and will sometimes try not to lead others but control them. The choleric will exercise control in an open overt way, whereas the melancholic tends to control quietly behind the scenes.

          The choleric loves to take charge of projects and people and may rush ahead without consultation or reflection. The melancholic takes a more back–seat approach rather than initiate; he analyses. While the choleric makes the battle plan and rallies the troops, the melancholic determines where the project falls short of the ideal. A choleric-melancholic committee would be an excellent pairing where the choleric can kick-start the program and come up with the initial strategy and the melancholic can be the devil’s advocate, correcting hasty errors and perfecting the plan.

            The choleric tends to be outspoken and headstrong, argumentative and questioning while the melancholic will not be quick to speak his mind but will make critical judgements internally. Cholerics begin with the presumption that everyone else is less intelligent than they are while the melancholics cannot help but note imperfection in themselves and others. As for the sanguines and phlegmatics, they are more comfortable in a team and often prefer to take a back-seat or supportive role. They do not usually feel comfortable taking on the often arduous and demanding tasks that leadership entails such as making unpopular decisions for the sake of the mission, taking charge and delegating, staying on task and holding others to theirs and so forth. Nonetheless, when they put their mind to it, they often make the best leaders. They will use their ability to understand and connect with people to become servant–leaders (phlegmatics) who lead by doing as much as or more than they ask of others or charismatic leaders (sanguines), who lead on the force of their enthusiasm and personality.

            Cholerics are known for their enthusiasm, energy and strong will making them the classic go-getter. They are extroverted, self-confident and comfortable taking charge of people as well as situations. Oppositions is never a stumbling block but rather a further incentive to take action. Dynamic and direct, the choleric has a keen mind and thinks independently. Since rationality is of high importance for the choleric, he expects to hear good reasons for any argument. Even as children, cholerics will not accept ‘Because I said so’ as sufficient reason for doing something. Cholerics can grasp the big picture and can communicate their vision to others; they are natural organizers and tend to rise to positions of authority. They easily express their ideas to others but are less willing to listen. They tend not to delegate because they believe that they can do it better and faster themselves and because they enjoy their own productivity. Many entrepreneurs are cholerics. They can also be successful as CEOs, military leaders or as founders of organizations or groups where their leadership and vision are valued.

            The downside to the choleric is their tendency to charge ahead stubbornly, form opinions of others and quickness to judge often without proper reflection and sometimes even without compassion for people who come in their way. They can also be impatient and contemptuous of others who are less talented; being domineering, obstinate, dictatorial, overly ambitious and hard-hearted. To put it one phrase, the choleric can fall for the trap of pride as Fr. Conrad Hock wrote in his book, “The Four Temperaments”, “The choleric prefers to die rather than to humble himself.” A choleric who is not trying to grow in virtue can quickly become utilitarian in his approach.

    A spiritual life marked by strict discipline and obedience is therefore critical for the choleric, to help him overcome his tendencies to pride, anger and obstinacy for while he may be self-motivated, task-oriented, quick-thinking, pragmatic and energetic, he needs to be reminded that not everyone works on the same wavelength as him (the choleric). Sometimes in their determination to achieve results, they can roll over their co-workers or subordinates’ feelings to accomplish the task at hand. The choleric therefore needs to develop compassion, humility, tenderness and understanding in dealing with others. But it will first be necessary to convince the choleric that he needs the spiritual life, that he can trust a spiritual director, that he must humble himself before God and learn the virtue of obedience. When he is able to do that, he will learn to be more understanding and forgiving of his fellow men and will develop greater humility when he realizes that the natural gifts of his temperament are gifts from God; not something that he has personally earned, merited or deserved.

            Another major trap for the choleric is activism, which is to say doing too many things that you forget the big picture or because for the wrong motivation. God does not want action divorced from prayer. Work alone will not suffice in the spiritual realm which is why it is import for the choleric to not let the work become an idol. Without a deep and abiding prayer life, the choleric risks blind activism, the egotism of individualism or an apostolate founded on pride and vanity rather than on the pure love for Jesus Christ which is why prayer is vital.

            The melancholic is known for valuing the ideal be it in the form of truth, beauty, justice or just about anything that is noble. He can be thoughtful, pious, compassionate, given to solitude and reflective. Given the sensitive and idealistic nature that he possesses, the melancholic can be deeply concerned about injustice and vice. His idealism combined with compassion for humanity and passion for justice may lead him to a humanitarian vocation. Great writers, poets, artists and composers have been of this temperament.

            Many melancholics have become great saints, founders of religious orders, reformers, great mystics and theologians. The melancholic is principled, consistent, faithful and persevering. He is orderly, diligent and attentive to detail as someone who appreciates the mystery and depth of life. If you give the melancholic a job that requires precision, detail, consistency, organization and in-depth analysis, he will be a great asset given his aspiration for perfection. There are melancholics who are editors, writers, educators and financial analysts. Some are the classic ‘watch dogs’, sniffing out corporate shenanigans. Just don’t ask them to make sales calls or expect them to be the most sensitive people-managers as melancholics can often times overlook the necessary relational, team-building and motivational aspects of dealing with people.

            Given the melancholic’s tendency towards idealism, he can be slow in forming relationships and usually they are quite content in being left alone. They do not usually initiate relationships and it may take a long time for them to really trust someone. But when they do form a relationship, they will be faithful and committed to it. Yet, if their trust is violated and they become aware of the betrayal, they can be relentless in unforgiveness.

            Because of the idealism of melancholics, he can also become more critical or judgmental of others who don’t ‘measure up’ or he could also be impractical because of his aspiration to idealism and not a team player. Another drawback of the melancholic is because of his tendency towards idealism, he can be very indecisive, sweating over all the pros and cons to no avail and therefore becoming irresolute. They can fall into the trap of planning so much to the extent that it paralyzes them from taking action.

            Self-pity is also a trap that leads the melancholic to a myopic, unproductive lifestyle. If the melancholic fails to attain the perfection he envisions, he soon loses self-confidence and becomes despondent. Combine that with introversion and their tendency towards pessimism, the melancholic can become excessively self-absorbed, something that he will need to fight against on a regular basis.

            For the melancholic, pride does not manifest itself as an attempt to gain recognition or honour as it might be for the choleric. The melancholic does not seek overt praise or commendation. Yet, there is another way where pride manifests itself in the melancholic. Pride shows up in the life of the melancholic to be perfect and in his fear of disgrace. In his pursuit of ‘perfection’, he begins to strive to do everything equally perfectly whether it is the house, the kids and the apostolate. Because of the need to do everything perfectly, the melancholic would have a hard time prioritizing. A melancholic should take care that his own high ideals doesn’t result in a lack of empathy for those who do not have equally the same high ideals as his.

        Sometimes in the pursuit of something, although the goal in itself can be noble and ideal, the motives for pursuing that particular goal can get skewed or warped if done for the wrong reason. Hence, given the melancholic’s need and quest for perfection, if he applies this in his own spiritual life, he could fall into the trap of pursuing holiness for its own sake rather than as a means towards union with God, which ultimately is the goal. Yes, no doubt, being holy is what everyone is called to but holiness for its own sake is not the ultimate goal; it is union with God that is and should be our ultimate goal and becoming holy with God’s grace is what helps achieve it.

            A melancholic therefore needs to develop a greater acceptance and appreciation of the foibles of human nature and to learn not to sweat the small stuff. A deep spiritual life, particularly an intimate relationship with Jesus Christ, will help him realize that only Jesus Christ is the true and perfect friend of his soul. No earthly human being can ever satisfy our deepest longing for intimacy which is to be perfectly understood and unconditionally loved. Only a deep, personal relationship in Christ will answer these needs and with it, the melancholic will become less self-absorbed, less demanding and critical of others and more gentle, forgiving and genuinely appreciative. A good spiritual director can be of immense help in this regard, someone who can help the melancholic set prudent goals, remind him to take care of his health and human needs and to develop definitive spiritual resolution which in turn can help prevent the melancholic from going on a downward cycle of frustration, anxiety and depression.

       The sanguine is creative, fun-loving, high-spirited and has a natural tendency to look on the bright side, seeking out adventure, being able to live in the present moment because he does not dwell on the past nor spends time worrying about the future. Since relationships are extremely important to him, the sanguine is warm-hearted, compassionate, generous and eager to please. They are energized by large groups and co-operative with and accepting of others.

        Yet, despite the sanguine’s ability to wear his heart on his sleeve, because of his ability to be quickly and easily aroused by an emotion or reaction, the sanguine does not retain the reaction for a long time. Continually discovering some new interest like butterflies flitting from flower to flower, sanguines can find it difficult to attain great depth in an area of study. It is not that they do not have the intellectual capacity but rather it is due to the fact that since their attention is easily captured by something new, they tend not to stick with something for long thus leaving them prone to rashness, imprudence and impulsivity.

        Some of the other weaknesses of the sanguine temperament include the tendency towards superficiality (due to their immediacy of their reactions and their creative imagination), inconstancy (due to the short duration of their impressions) and sensuality (lacking the perseverance to withstand the temptation once their passions as aroused). Because the sanguine places a high value on relationships and pleasing others, a sanguine is often tempted to forsake what he knows is right in order to fit in with the crowd.

        The sanguine is likely to enjoy an occupation that highlights dealing with people. He will want to use his quick-thinking creativity to come up with new ideas, projects and ventures. Detailed, arduous tasks that require working independently, on the other hand may be more of a struggle for the enthusiastic, social sanguine. Also given the sanguine’s temperament, he can be very eager to serve Christ and the Church but if he undertakes many projects without sufficient reflection and prayer, he might find himself quickly overloaded with little time to accomplish anything well. In other words, if he tries to bite more than he can chew, he would be digging his own grave.

        In the spiritual life, the sanguine is less likely to fall prey to a pharisaical legalism because he prioritizes relationships and freedom of expression. But when poorly formed in the Faith, the tendency can lead to an undisciplined and incoherent set of beliefs based on personal preferences rather than on the Truth. Given the sanguine’s temperament that is prone to distraction, he could give up or back out at the slightest moment of aridity in his prayer life where it feels like his prayers are not getting answered or if it does not make sense. Thus for the sanguine, praying in an atmosphere that capitalizes on active sensibilities can be of great help like a Church that has lighted candles, incense and stained-glass windows, all which can be greatly beneficial in providing a prayerful atmosphere. Or he may want to consider the Ignatian form of meditation which can also be of great help which allows him to place himself in his imagination at the very Gospel scene that is being meditated upon. Yet, what the sanguine needs to realize is that ultimately faith is not based on feelings but is a commitment, irrespective of what the circumstances are or could be.

             When the sanguine develops a personal relationship with Christ, one that is founded on Who Christ truly is and not so much about what He can do for him, he can develop a faithfulness and obedience that is truly authentic. If given the right direction, structure and formation, the sanguine will be a zealous and joyful apostle for the Lord, speaking of which, being accountable or maintaining accountability is crucial. This could be in the form of being in a prayer group that meets for regular meetings, reflecting, praying, studying, sharing experiences, discussing challenges or just being vulnerable in sharing struggles and asking for help. If the sanguine does not have such an option, he could consider a close friend or a family member as a confidant, someone who knows and wishes the best for him and who can hold him accountable when he slacks off in a gentle but firm way. A good spiritual director can also be of great help in this regard who can help the sanguine achieve discipline and commitment.

            When the life-loving, people pleasing sanguine discovers that Jesus Christ is the true friend of his soul, he embarks on a journey towards spiritual maturity; it is then that the depth and constancy of his personality will result. Such a journey will help him discover who he truly is and who is truly the One who is most important to please!

        The phlegmatics are known for being reserved, prudent, sensible, reflective, respectful and dependable. They are not easily insulted or provoked to anger nor are they given to exuberance or exaggeration in speech. They are loyal and committed, tolerant and supportive. They possess a hidden will of iron that is often overlooked because they are such agreeable people and have a knack for diffusing tense situations. Phlegmatics make superb diplomats and military strategists. They also make excellent firefighters, police officers, military officers and if I may add, excellent members of religious communities.

        Given their temperament for being gentle, quietly persevering and faithful, with attention to self-formation and motivation on the human level, they can also be superb leaders. On the job front, phlegmatics are dependable, punctual and orderly as they can bring harmony to almost any group. Their introversion, combined with the importance they place on relationships, attracts them to abstract goals such as love, patriotism, religion and loyalty. Many phlegmatics become teachers where the routine and security of the job appeal to them and they are well equipped with the patience to deal with kids. Engineering, science, mechanics and carpentry are also good fields for detailed- oriented phlegmatics. In the religious life, it has been suggested that the monks who painstakingly produced the illuminated manuscripts were phlegmatic.

     While phlegmatics can be very principled as they are true to their word and value honesty and integrity, yet, because of their co-operative spirit and their fear of conflict, they can be tempted to compromise their principles and go along the status quo, given that they do not like conflict or confrontation.

        In the spiritual life, a phlegmatic may find it much easier to accept doctrine and teachings of the Church and may not be inclined to argue about the teachings of the Magisterium (as perhaps in the case of the choleric). The dutiful and co-operative phlegmatic may take at face value the teachings of the Church and may need to be encouraged to internalize and personalize his faith. A good relationship with his pastor, youth minister or even a spiritual director will help encourage the phlegmatic to take an active role in the apostolate of the Church. If the phlegmatic does not perceive the vital necessity of his own personal contribution, he may end up simply warming the pews on Sunday and never truly embrace his baptismal commitment to help spread the Kingdom of God.

          Phlegmatics can thus have a tendency towards laziness and without spiritual formation and motivation, they can become spiritual couch potatoes. As a result, they may not on their own gravitate toward spiritual practices that seem arduous even something simple such as holy hour. But if the structure is provided and they find the initial motivation, they will be faithful to their commitments. But the motivation to get there in the first place is critical.

        The phlegmatic therefore needs to work on building confidence in Christ, fortitude and prudence. Meeting Christ in prayer each and every morning, in a spiritual communion during the day and again in an examination in the evening will help combat any temptation to spiritual laziness.

Meditating on the parable of the talents is also of great help which will not only highlight the gifts God has given him but it will also remind him of the responsibility such gifts carry with them – which is not to bury his talents but to share it with others and to help others through it wherever possible.

      Phlegmatics will flourish with commitment to a structure with accountability. Ongoing commitment to parish life, serving the Church with a clearly identifiable structure (as opposed to just helping out when he feels like it), spiritual direction, regular prayer groups and other spiritual activities that promote service of the Church within a supportive environment will be extremely beneficial.

        The funny thing is none of us come into this world with a sticker stuck on our foreheads indicating to what temperament we belong to. However what we have seen is a pointer of our potential weakness and strengths and how we can deal with our weaknesses and capitalize on our strengths.

Bear in mind that these portraits of the temperaments are not set in stone nor do they seal a person’s fate. They are meant to serve as a tool for self – analysis, with the purpose of helping each of us become the person that God has called us to be and the good news is that change is possible.

        Research in science and psychology has shown that our brain changes, adapts and evolves depending on the kind of circumstances and situations it is opposed to. Until recently, it was an accepted scientific paradigm that adults don’t grow new brain cells but thanks to various studies and research done, we now know that such is not the case. Research has shown that deep in certain areas of the brain, new stem cells that can migrate to other parts of the brain are always being formed. With new imaging techniques, we can see circuits firing that represent habits in the brain whether that is digital skills in violin, motor skills in jugglers, emotional habits in obsessive-compulsive patients and so on. We see how those circuits change and grow in response to experience. When we learn something new, it has a physical manifestation in the circuitry of the brain. In other words, we have a plastic brain that changes in response to our experience. It therefore bears repeating that the brain doesn’t tell us what to do; it is part of a system in which our life experience teaches our brain what to do.

            Each time we do something, good or bad, our brain makes a path between nerve cells and the more we repeat it, we widen the path and make it a little easier the next time. Neurons that fire together, wire together. Thus each moment we spend time in prayer, practice charity, live healthily and so on, we are rewiring the brain to develop and reinforce healthier circuitry in our brain. No doubt, it takes time and effort but that’s all it takes. In fact, in most life situations, it’s not all that hard to see the right choice; we are just very good at finding ways to reject it. So we have to train our neuron system as we would train our muscles and reflexes, to make the right choice without thinking too much, with the aim of making it second nature to us.

       The more we practice thoughtful decisions instead of procrastinating on them, the easier it gets to making the right choices. The better we get at exercising will power in one area in our lives, the easier it is to exert self-control in other areas. We get better at the general practice of self – discipline. This will enhance our self – esteem and reduce our self – hate. It gets easier to refrain from following through on self – destructive impulses.

 

No doubt, holiness is a gift from God, something that none of us can ever claim to have achieved or earned by our own merits. Yet, we all have a responsibility in responding to the call of holiness. If becoming holy were as easy as just believing that Jesus died for our sins and accepting Him as our Lord and personal saviour (which is indeed important and taught in many Protestant circles), we should have all been saints by now. However, scripture reminds us that “faith without works is dead” (James 2:17-26).

                Thus coming back to the question, “Is there a holiness gene?” From what we have seen, we can safely say that it is not a ‘commodity’ of a select few, for in as much as it is a gift and a grace from God, it is on us as free, rational, conscious human beings to respond to that call that He gives to us each and every day. Sure enough, nobody’s perfect; we are all likely to procrastinate at times, slack off, get distracted, ignore unpleasant truths and so on. However, we can choose to do this deliberately, to give ourselves a little deserved break before we get back to reality and we certainly can develop greater control over our most self-destructive patterns and in the process, with God's help, become wiser and start to feel like we are in control of the situation rather than the situation controlling us. God love you! Stay blessed!