Category Archives: Liturgy

Reflections on Kneeling and Humility

“Our generation has lost the religious gesture of kneeling; we have become more a clapping generation. We seem to have compromised the virtue of humility with a culture of self-security and independence. If we dream of renewal, let us kneel again in adoration, in repentance and in service.”

Kneeling Adores
Bending the knee before the tabernacle in genuflection, kneeling down at the celebration of the Eucharist, kneeling down to adore the exposed Blessed Sacrament – these are little but sublime acts of adoration that we must preserve and protect.

Kneeling Obtains Mercy
It is easier to remember that we are sinners when we kneel. It is easier to share the same mercy kneeling down, not from a higher moral level but from our shared sinful condition. “The bending of the knee is a token of penitence and sorrow of a penitent heart.” (St John Cassian)

Kneeling Atones
Kneeling atones for the countless profane actions against the Eucharist. As we bow down and adore the Eucharist, we also beg for mercy for the sacrilege and desecration the Sacred Species are repeatedly subjected to in many communities. We seek pardon for liturgical experiments and abuses: the narcissism among ordained ministers seeking popularity rather than piety; for taking the Mass for granted; for the irreverent attire and the cold interior disposition when we attend Mass.

Kneeling Humbles
We cannot celebrate mercy without repentance. We kneel in humility and repentance especially in the Sacrament of Reconciliation where we kneel down to confess our sins and receive pardon.

Kneeling Renews
The family that prays together stays together.… Kneeling empowers families to stand up against the storms of life. Kneeling is strength.

[Taken from the Catholic Bishops’ Conference of the Philippines Pastoral Exhortation entitled “Let Us Kneel Before The Lord Who Made Us” (Psalm 95:6)]


Do We Really Believe? How Will We Then Receive?

Do you remember that last time you held a newborn baby? Take a moment to consider the beautiful little one here with mother’s loving delicate care carefully supporting every element of the infant as if the baby is vulnerable, and sacred – because it is.

The child is vulnerable and sacred as is the Lord when He offers Himself, defenselessly, to us, in the Blessed Sacrament. Do we treat Him with the same care, or do we act as if the encounter is with a mere piece of bread or just a cup of wine?

An initial question is important for us to consider. Do we truly believe, without doubt, without reservation, without qualification, that the Lord is present Body, Blood, Soul, and Divinity in the Holy Sacrifice of the Mass and that we receive Him, consume Him, Body, Blood, Soul, and Divinity in Holy Communion?

If our answer is a visceral joyful proclamation, “YES!” then we must consider another pressing question; “How could we ever approach Him without the same grave caution and care as we would a tiny defenseless child?” How could we ever choose to approach this encounter in a way that could cause injury, desecration, irreverence, or any other injustice to our precious Lord? Most, even those who’s belief is marginal, would at this point exclaim, “never!”

How can we honor Him? How can we give Him all the love and gentle reverent care He deserves because He is the Kings of Kings and He has given everything to us – and He is truly present, Body, Blood, Soul, and Divinity. Our Church teaches that this is definitively true down the last fragment of the precious Body of our Lord.

What you see in this photo is a paten. Many Catholics don’t know what this is because the vast majority of parishes do not understand or care enough to use them. A paten is used to protect the Lord in the Eucharist from being dropped on the floor and egregiously desecrated by trampling and disregard.

Think about this for a moment. The Lord is presented to us, humble and defenseless, and He is dropped and trampled…

This paten is one that a priest is holding to reveal the fragments that fell from the hands of communicants during the reception of communion during a typical Mass. These fragments of the Lord came from the simple passing of the Eucharist from the hand of the priest to the hand of the recipient which was then handled again by the recipient (as happens whenever communion is received on the hand).

Do we really believe it is the Lord? Allow me to reveal another perspective via short video to further explore this vitally important matter of our solemn worship of the King of Kings:

Please note that the hosts used here were not consecrated.

If you watch an attentive holy priest during Mass, you will notice that he habitually rubs his forefinger and thumb together over the chalice after touching the Eucharist. If you didn’t know why I suspect you do now. You can learn a lot about a priest through this simple gesture of love and care.

Here are two more brief reflections on related aspects of our reverent reception and approach to the Lord in Holy Communion:

And now to us. We are allowed to receive the Lord two ways. Do we really believe? How should we approach the Lord and receive Him in all His love and vulnerability? Should we do so in a manner we might prefer or in one more fitting for so precious an encounter?

To be more direct and to the point, if we do really believe, how can we allow for what we have seen and heard by receiving on the hand? How can we allow the increase of the handling, possible fragmentation, possible dropping of the Lord and even worse, desecration by trampling Him underfoot?

I think the answer is simple. Please honor Him the next time you receive. The norm in Apostoli Viae will always be to encounter our Lord with sacred and appropriate reverence, kneeling (if possible) and on the tongue (always). He deserves nothing less.


Silence and the Sacred in Mass

One of the most moving moments in my life came while visiting Yad Vashem; the holocaust museum in Israel. As I considered that overwhelming encounter today, what struck me was the memory of the profound silence of the experience – what it was like to be among crowds of people from all different backgrounds, religions, ages, and maturity – all in silence.

People were not talking or bantering about as they ventured through the horrific memories. The silence was as pure and perfect as is humanly possible. Why such perfect silence? There are many reasons. Awe is one. Deep sadness another. The place is sacred to all who visit, and thus the instinct to silence is universal.

The silence of Yad Vashem reveals another important truth – an authentic recognition of the sacred draws the heart to awe and to silence. The greater the experience or understanding of the sacred, the more instinctive the draw to silence and reverence. The overwhelming clarity of Yad Vashem pierces the heart and mind of every participant and speaks the words, “You are in a sacred place. Absorb what you see. Pray. Give your heart and mind to this experience so that you might gain wisdom.”

Tragically, some hearts are so diseased that they can miss the sacred reality before them no matter how profound. This was painfully illustrated by a group of young people who used one of the Yad Vashem displays as a stage for a light-hearted photo shoot. The appropriate outrage expressed words like “sacrilege” and “blasphemous” and reflected the deepest possible offense at the violation of this sacred place.

Unfortunately, the idea of the sacred has almost completely faded in our society. One of the most tragic places this has happened is in our parishes. This is common even among those who would normally be considered the most devout among us – those who attend daily mass or regular adoration. This violation of the sacred or lack of reverence in any worship space is always reflected in one irreverent behavior, the tendency to disrupt the silence of worship with whispers and social interaction.

Why does this happen? There are external and internal reasons for this tragedy. Externally, the more clearly sacred the physical environment is, the more people act in concert with what the architecture and accouterments signify or communicate to the soul. So, architecture and art can play a powerful role in encouraging or discouraging appropriate reverence. Unfortunately, our time has revealed some of the most wretched and even sacrilegious architecture in Church history. This has dealt a crushing blow to the sacred nature of our worship spaces and our instincts to recognize them as sacred and set apart for the most important activity of our lives – the worship of God.

Internally we experience the violation of the sacred when we fail to align our actions with our beliefs. Do we really believe the Lord is present among us in the sanctuary? If so, do our actions clearly reflect that belief? Are we quick to speak about things that have nothing to do with worship, ready to interrupt someone in prayer as if they were not actually speaking to God Himself, or slow to keep silent to avoid any possible disruption of the worship of God?

Do we rob the attention of others from God? This is a grave injustice! This sin is particularly amplified by the fact that, as a norm, we spend relatively little time in life actually paying attention to the One to Whom we owe everything. How is it that we could then profane this time with trivial matters that are easily dealt with in the fellowship hall or other spaces dedicated to social interaction?

Another internal reality is that our belief or faith is often lacking or waning. If we don’t truly believe that God is present our participation in worship will be easily disrupted and we will tend to be very cavalier about disrupting others. Is our participation in our Catholicism just something that makes us feel good? Does our “faith” merely reflect some kind of nebulous notion of God that fails to impact who we are or how we act, especially in a sacred space dedicated solely to the worship of God? Our outward actions can reflect deep spiritual sickness that requires repentance and reparation through reconciliation, study, and a significant change in our actions.

As participants in the charism of Apostoli Viae, what can we do about this situation? First, we should prayerfully examen our consciences to determine the state of our belief and its congruity with our actions. Second, we should purpose to remedy whatever hinders our own embrace of the sacred internally, and then do the same in the way we engage externally. As we do this we should also take care to avoid a common distraction of the devil that seeks to engage us in judging others rather than giving our energy to joyfully bearing witness to the reality and purpose of our worship space through our own expression of reverence.

Practically speaking, all of us can pursue some or all of the following practices proposed as a norm for Apostoli Viae members:

  • Arrive early and prepare for Mass in silent prayer. The prayer of St. Ambrose in the Apostoli Viae prayer book is a beautiful devotion for this time of preparation.
  • Refrain from any conversion before, during, or directly after Mass and while in the nave.
  • Arrive early and prepare our hearts through kneeling in prayer and silence.
  • Receive the Eucharist on the tongue.
  • Receive the Eucharist kneeling (unless impossible due to physical limitations).
  • Spend time in prayer of thanksgiving after Mass. If possible, directly after receiving communion, pray the Litany of the Most Blessed Sacrament in reparation for sins of irreverence against our Lord in the Blessed Sacrament.

Prepare and mentally rehearse respectful and gentle responses to those who might interrupt you or who are used to your availability in the nave by offering to speak to them in a moment after you finish praying (offer to meet them in the narthex or outside).

Above all, and most importantly, draw your heart and mind ever more deeply to the sublime mystery of Christ present in the Holy Sacrifice of the Mass, Body, Blood, Soul, and Divinity. Give him the praise, honor, and reverence due to Him. He loves you and longs to meet you there and impart all the graces you are prepared to receive and more. He also desires that you bear witness to this sublime reality to the world.

Unum est Necessarium – Dan


Solemnity of St. Teresa of Avila – October 2017

Beloved on the Way: Today is the Solemnity of Saint Teresa of Avila, Virgin and Doctor of the Church, Our Spiritual Mother

In the Apostoli Viae Chapel of Our Lady of Mount Carmel, a first-class relic of St. Teresa is honored and we pray the Liturgy of the Hours using the Carmelite Propers. The prayers offered today are, as always, for your intentions and needs.

Today we ask for the special intercession of St. Teresa that we may give all that we are to live the contemplative life, light the way to others, and lead and serve all who desire Him, until we see Him face to face.


The hymn of Morning Prayer

All hail the say Teresa’s soul
Wings like a snowy dove its way
From Alba’s cell toward the goal
Of all blest spirits: Hail the day!

She hears her Bridegroom’s welcome fair:
“Come, my beloved sister, now
From Carmel’s summit-come to share
The Lamb’s high feast, with light-crowned brow,”

Jesu, celestial choirs adore
You, Bridegroom of all virgins pure,
And wedding-songs unceasing pure
While endless ages shall endure.


Apostoli Viae and the Liturgy

Question: What is unique about how Apostoli Viae views and encourages participation in the liturgy?

Answer: The unique perspective of Apostoli Viae regarding the  liturgy can be summed up in a few key principals:

  • Sovereignty of God’s Desire: God decides how He wants to be worshipped and His desire should be honored above all else. He is God, and we are not. He has given us everything, and our worship should be an expression of humble gratitude to Him in whatever way He specifies. He is to be at the center of our worship, not us. Those who seek to worship Him with authenticity and humility, will gladly and joyfully yield to His preferences and have no concern for their own.
  • The Voice of Mary: “Do whatever he tells you” should be the guiding principle behind our action and participation in the liturgy. What He tells us in and through the magisterium should be the first and last word regarding how we should or should not pursue worship.
  • The Guidance of the Magisterium: God’s preferences are reflected in and through the Holy Spirit’s guidance of the magisterium of the Church. This teaching authority expresses itself in the rubrics of the Holy Sacrifice of the Mass and related documents that guide our practice and participation. The documents we should reflect upon, and study, are both pre and post conciliar.
  • A Hermeneutic of Continuity: Because God has never abandoned His Church or ceased to guide it, AV members always seek prayerful engagement with theologians and liturgists who reflect a hermeneutic of continuity rather than rupture.
  • Freedom and Humility: When there is freedom in liturgical practice, AV members will always gravitate to those expressions that are most humble, and most reverent according to history, theology, and tradition, not personal or popular opinion, preference, or modern innovation that lacks mooring in sacred history and tradition.
  • The Voice of Judas: Judas questioned extravagant worship, and Jesus affirmed and memorialized it; and we now ensure that the beauty of the Church is available to all without distinction. Though ministry to the poor is extremely important and prominent within AV, it is always subordinate to worship. We should be extravagant in our worship and trust that in response He will provide all we need to serve the poor well.
  • Our Disposition: AV members embrace these perspectives both to better orient their hearts to God in an attitude of humble worship, and to be a sign to the Church and world of the beauty and joy of faithful Catholicism. Our disposition or instincts should never be one of criticism or irritation with those who disagree or are disobedient to the Church. Instead, our disposition is one of humility and gentleness as we seek to live out our beautiful tradition in the Church and to draw all hearts and minds to God through our teaching, devotion, and practice.

Finally, though we honor and seek to live and promote our faithful liturgical patrimony, we never allow matters of liturgy to divide us. Division comes when liturgy and liturgical preference becomes a matter of idolatry or when these principals are rejected or neglected. Said another way, it is possible to worship liturgy or our preferences rather than to worship the God to whom the liturgy seeks to lead us. We know our concern for liturgy is idolatry or a form of attachment when matters of the liturgy lead to anger, resentment, factions, or division rooted in a rejection of our most glorious tradition or a failure to exercise patience and charity with those who disagree or who have yet to be properly formed.

An authenticly faithful perspective on liturgy unites its participants as they together kneel and worship the God for whom all faithful liturgy exists.


Reverence and the Eucharist – Corpus Christi Homily

Dear Friends – please take the time to read this fantastic homily from our Alabama Chaplain. It is powerful and completely on target with respect to Church teaching and wisdom (I have made minor edits for brevity and emphasis added is mine). Please be sure to read the note from me at the end.

Solemnity of Corpus Christi – June 18, 2017 – Very Rev. Bryan W. Jerabek, J.C.L.   St. Paul’s Cathedral, Birmingham, Alabama

For this great feast of the Body and Blood of our Lord Jesus Christ, we have the pleasure of singing or reciting a liturgical sequence – that is, a work of sacred poetry which the Church has seen fit to incorporate into the liturgy, alongside the scriptural readings. The one for this feast is called “Lauda Sion” – “Laud, O Zion” – and was written by none other than the great St. Thomas Aquinas in the 13th century. There is a homily in practically every single line of this important sequence. The one line that captivated my attention this year is at the very beginning of the second verse, where it says, “Bring him all the praise you know”. This is a poetic translation of the Latin; if it were translated more literally it would say, “Dare to do as much as you can” – dare to do whatever you can to give praise and show reverence to Our Lord in the Most Blessed Sacrament! And as the verse ends, “never can you reach his due”; even if we do all that we can to honor the Lord, we still will not have corresponded to his infinite greatness.

When it comes to reverence and honor for the Holy Eucharist, then, the Church promotes a “maximalist” approach: we can never do enough – it is the Lord! We do believe that he is really, truly, and substantially present in his Body, Blood, Soul, and Divinity in the consecrated bread and wine. In fact, we believe that the consecrated elements are no longer bread and wine at all, for their substance is changed. With us, our outward appearance changes down through the years, as we grow up, grow older, gain weight, lose weight, get gray hair, perhaps start to lose our faculties later in life, and so forth. But the core – who and what we are, our substance – always remains the same. With the Eucharist, the change that happens is exactly the opposite. When a validly ordained bishop or priest recites the words of consecration – which are the words of our Lord – over the bread and wine, at that very moment their substance is changed, even while their outward appearance, texture, taste, smell, and so forth, remains the same. What it is changes from bread and wine to the Body, Blood, Soul, and Divinity of Christ, and this we know by faith, because God himself told us. The transubstantiation that takes place during every Mass, then, is a true miracle, and it is in this way that the Lord perpetuates the sacrifice of his life for our salvation on our altars down through the ages, until he comes in glory. And not only that – it is in this way that he gives himself to us as our heavenly food and drink.

“Dare to do as much as you can” – “Bring him all the praise you know”! Today, what is most on my heart is to reflect a bit on how this principle unfolds in our personal reverence toward the Blessed Sacrament.

Every pastor, from time to time, should address the manner in which the Eucharist is received, because bad habits or other factors come into play and need to be corrected. From hosts that are dropped on occasion to mishaps with the Precious Blood, we are reminded of just how fragile the Lord makes himself in coming to us under the appearances of bread and wine; thus the Church reminds us sternly that we must avoid all risk of profanation of the Holy Eucharist.*

In the last month, in particular, there have been a couple of mishaps here that have been fairly serious and have shaken us up – to say nothing of the disrespect they have caused our Lord. My purpose is not to point fingers or cast blame, but simply to instruct so that we can do better going forward.

Several people at our Masses prefer to receive holy communion while kneeling, and many more have expressed to me a desire to do so, but feel they could not physically do that without a kneeler or rail. I very much regret that we do not have a communion rail to make the process easier and more reverent for those who wish to kneel; unfortunately, our rail – as in so many parishes – was removed during a very ideological period in the Church’s history, even though not a single Vatican teaching ever instructed the removal of such sacred furnishings. It’s a tragic thing, but it is what it is. Perhaps someday we will be able to restore the communion rail here, as has happened recently in many other parishes – one in our diocese, and many around the country. In the meantime, I would like to reassure those who wish to kneel that that manner of receiving Holy Communion is very traditional and is totally permitted.

Reception of Holy Communion on the tongue is what the universal law of the Church indicates and also what is most traditional. In this way, we are fed our portion of the holy sacrifice by the priest, who stands in the person of Christ – or by the deacon or the other duly-deputed extraordinary ministers who assist the priest. The priest’s hands are consecrated for the purpose of touching the Holy Eucharist, and this consecration still means something, even if our current clergy shortage requires that we depute others to assist us in the task of distribution also. When we receive on the tongue we should not stick out our tongue all the way or even open too wide; it is sufficient to open the mouth a little and extend the tongue to the bottom lip so that the priest or other minister may place the host there. During my years of priestly ministry I have met parishioners here and there who have wanted to start receiving this way, but were never instructed in it and were nervous about beginning. To anyone who might be in that category: please do not hesitate to tell me; we can do a little practice in the sacristy one day, so that you will be more confident as you approach in the communion line.

Reception of Holy Communion in the hand is permitted by way of indult; in other words, it is an exception to the law, granted in this country and several others, but not in all places. This indult was originally granted by Pope Paul VI rather reluctantly in 1969 after in several places, in disobedience to the centuries-old law and praxis of the Church, priests and bishops took the initiative themselves to start distributing communion in the hand.** That, in itself, was a tragedy, since every priest and bishop takes an oath of fidelity in which he promises to obey and uphold the laws and disciplines of the Church. I don’t think a lot of people know how this practice arose in modern times – again, it was during that ideological period of which I spoke, during which many good and holy things were cast out and many novelties were introduced. In any case, the permission or indult has remained since then and the practice of receiving in the hand has become quite common in the United States and other places.

Those who receive communion in the hand, however, assume a greater responsibility for the body of the Lord. It becomes easier for particles of the host to be lost on the floor or elsewhere, when the host goes through the additional step of being placed in someone’s hand! And I see so few people – practically no one, in fact – ever checking their hands after they receive. In my experience – and this is certainly not the first time I have preached on this – there are always people who balk at these sorts of observations and even find them offensive. But as one who handles the Holy Eucharist daily – and is quite aware of the strict account which I will have to render to the Lord for my stewardship of his Precious Body and Blood – I can only tell you what I regularly see, and I do so moved by charity: on the communion plates that the servers hold while priests, deacons, and ministers distribute, there are often some particles that are caught. In the ciborium – the vessel that holds the hosts – there is often a goodly quantity of particles remaining after communion is distributed. These visible particles are most certainly the Real Presence of Christ as much as the larger hosts are! I strongly exhort those who choose to receive in the hand, to do so carefully, and to make sure afterwards that no particle remains. If some particle does remain on the hand or fingers, it must be consumed also.

Finally, then, there is one additional thing about which we must be careful, to prevent mishaps. And that is: if we do choose to receive the host in the hand, or if we choose to receive from the chalice, we must have two completely free hands to do so. In another parish recently there was quite a bad spill of the Precious Blood, because a mother who had a child in arms started to drink from the chalice and the child playfully hit it. If you have a child in arms, I ask that you please receive the host on the tongue – not with one hand or not attempting to receive with two hands anyhow – and that you do not receive from the chalice. Even if we only receive the host, we receive Christ whole and entire. He cannot be divided into parts. He is fully present – Body, Blood, Soul, and Divinity – in either the host or the chalice, so that if it happens that we can only receive him under one species at some Mass, we nevertheless receive no less of him than anyone else. Those also who have canes in hand or otherwise do not have two hands available: please receive the host on the tongue. It is not proper to receive with only one hand, or with two hands that are partially occupied – for example, holding the strap on the top of a cane. Sometimes I see people who receive with only one hand then manipulating the host so that they can get it into their mouth – there is absolutely no way to ensure that any loose particle does not end up on the floor the way! The proper way to receive in the hand is with two hands, using one hand to take the host from the other and place it in the mouth, then checking afterwards for anything that might remain.

“Give him all the praise you know” – “Dare to do as much as you can”! At the height of the Church’s Eucharistic devotion in the 13th century, St. Thomas Aquinas wrote these beautiful words, which have guided us since. I want to thank all of you for your love and devotion to our Lord in the Most Blessed Sacrament. Although I do have this duty to exhort and correct in some matters, I would err if I did not also recognize the great love that I can see in this place for our Eucharistic Lord – love that impelled our ancestors to sacrifice to build such a beautiful edifice for God, and love that is evident today on the faces of those who approach the altar for Holy Communion; who come here for adoration on Fridays and during the school year, on first Sundays; and love shown in many other ways besides. Let us make any needed corrections to ensure the greatest possible reverence for our dear Lord Jesus, and as a parish, may we continue to “give him all the praise [we] know”, until finally – we pray! – we see him face to face in heaven. Amen.

*Cf. Vatican Instruction Redemptionis sacramentum, n. 92, 25 March 2004. 2

**Cf. Vatican Instruction Memoriale Domini, 29 May 1969. 3

Note: This homily perfectly embodies the commitment of Apostoli Viae members to giving due and proper reverence to the Lord. For these reasons and many more, all those who enter into a formal association will receive similar instruction and are encouraged to receive communion on the tongue while kneeling unless they are physically unable to kneel.


Preparing for Mass: Taking A Cue from A Prayer for Priests

By Fr. Bryan Jerabek, J.C.L.

A little over five years have now passed since the new translation of the Roman Missal went into effect in the various English-speaking countries. In this wonderful new edition, if you turn to the latter part of Appendix VI, there are prayers that the priest is encouraged to say before and after Mass. And one of them – the “Formula of Intent” – is, I think, very important and worth sharing with you today. Here it is:

     My intention is to celebrate Mass and to consecrate the Body and Blood of our Lord Jesus Christ according to the Rite of Holy Roman Church, to the praise of almighty God and all the Church triumphant, for my good and that of all the Church militant, for all who have commended themselves to my prayers in general and in particular, and for the welfare of Holy Roman Church. Amen.

Should a lay person pray this prayer as-written? No. He or she does not share in Christ’s ministerial priesthood. However, by virtue of his or her baptism, a lay person does share in the priesthood of the faithful. That is to say, baptism qualifies every lay person to make a pleasing offering to God and to offer him fitting worship. Perhaps this prayer could be adapted, then? I think so.

Let’s give it a try. What if you were to come to church a good 10 minutes before Mass, and in the process of quietly recollecting yourself, recited devoutly something like the following prayer (adapted from the one above)?

     My intention is to participate in this Mass fully, actively, and consciously and to worship the Body and Blood of our Lord Jesus Christ made present on the altar by the priest according to the Rite of Holy Roman Church, to the praise of almighty God and all the Church triumphant, for my good and that of all the Church militant, for all who have commended themselves to my prayers in general and in particular, and for the welfare of Holy Roman Church. Amen.

Might such prayer change the way that you participate in Mass? I think it would. Saying this prayer each Sunday and Holy Day, and whatever other days you might be able to go to Mass, you would begin to see yourself as part of a larger scene, so to speak: as a soldier in the Church militant who has something to bring to the battle. You might more effectively remember to pray for the many intentions you accumulate throughout each week, by consciously offering them both generally and in particular. You may look upon your baptismal priesthood in a new way: you have something to offer to God as well!

It is so important that we make a fruitful preparation for Holy Mass. If the Eucharist is, as the Church teaches, the “source and summit” of our Christian life, then let us act as if that were the case! We have probably all seen Masses that were celebrated shabbily, by ministers who seemingly did not prepare themselves well for what they were about to do. Do we participate in Mass rather shabbily ourselves?

It surely is a struggle to stay recollected and to give it our all. But it’s easier when we have taken some time to prepare beforehand. The adapted “Formula of Intent” prayer above might help. Try it and see!