Now on to the main event, from the Catechism of the Catholic Church:
2834 "Pray and work." "Pray as if everything depended on God and work as if everything depended on you." Even when we have done our work, the food we receive is still a gift from our Father; it is good to ask him for it and to thank him, as Christian families do when saying grace at meals.
I love that! The quote is from St. Benedict, the father of monasticism. Pope Benedict VI takes both his name and his motto from St. Benedict. "Ora et Labora" is Latin for "Pray and work."
It's a balance, and it's possible to err to either extreme. One one hand, I can succumb to the sin of pride, essentially saying that I don't need God's help because I've got it handled on my own. The other extreme is the sin of presumption; when it comes to salvation, presumption is, well...presuming that God will save me no matter what I do (sin up a storm, never repent, etc.). We can (and do) exhibit presumption in lots of smaller ways, including praying for things without making any effort to work for them. If I pray that God will give me a job as a surgeon, even though I never went to medical school, will he answer that prayer in the affirmative? I'm thinking it's doubtful.
I got to thinking about that with my current focus on losing weight. Should I pray for God's help in this area? Absolutely. Can I pray for his help, eat the way I always have, and expect a good result? The First Law of Thermodynamics says no. Matter is changed, but not destroyed; my body either changes it into energy to keep me rolling, or stores it for future energy needs in the form of fat.
I can pray to lose weight, but unless I actually work at it, it's not going to happen. In that particular situation, I think the most prudent prayer is one asking God to give me the fortitude to do the things I need to do, rather than asking him to bend the laws of physics on my behalf. The prayer is important--vital, really--and without it I don't think I would have gotten as far as I have in losing weight this year. Without the work, though, I can guarantee you it wouldn't have happened.
There's another principle at work here, and one we see with a lot of the "lose weight quickly and painlessly" programs, medical interventions, and downright scams (some of which I've tried). Along with the loss of pounds has to come discipline; that's only going to be attained through saying no to one's appetites and taking positive steps in the right direction. That's true of most things in our lives, including spiritual development. The process itself, and difficulty inherent in it, gives me the strength I need to continue. That's the way it's supposed to be.
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
