Vocations Explained Part 4

MARKS OF A VOCATION TO THE RELIGIOUS STATE.

Q. Which are the marks of a vocation to the religious state?

A. No mark, or set of marks, is equally applicable to all, because G.o.d calls persons to the higher states in various ways; yet a firm will to enter religion is a safe mark of a vocation to the religious state, provided that the motives are good and no serious obstacle exists.

This firm will itself is a special grace of G.o.d, "for it is G.o.d who worketh in you both _to will_ and to accomplish, according to His good will." In the invitation to the counsels the will is the only condition mentioned by Our Lord: "If thou _wilt_ be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow Me."

Common sense proves the same; for no one questions the vocation of a person who is determined, who sincerely wishes, to become a religious, if there is no impediment.

Q. Is a firm will the only mark of a vocation to the religious state?

A. No; for the grace of a vocation to a higher state may be offered to persons of weak will, as was the case of the young man of the Gospel who was evidently called to be a disciple of Our Lord, but "he went away sad, for he had great possessions." His will was not firm enough to reject the temptations caused by the riches and pleasures of the world. Instead of corresponding to his vocation he tried to hush the voice of conscience speaking to his heart.

Q. By what other mark may a person recognize a vocation to the religious state?

A. The interior voice of conscience, soliciting the will through the intellect, and suggesting the religious state, is a mark of a vocation.

Q. But how are we to recognize this voice of conscience?

A. This voice of conscience, which is nothing else but the grace of G.o.d speaking to the heart, is heard and recognized in various ways: with some it has been lingering in the heart since childhood; to others it comes later and more suddenly. This prompting of grace may result from reading, from a sermon, a mission, a conversation, an example, the death of a friend or an acquaintance, or even from misfortune and disappointment. In a word, this interior voice may be occasioned by the thoughts and reflections of our mind, no matter what caused these reflections.

Q. Can you give some examples showing the effects of this interior voice?

A. Yes; St. Anthony, hearing at Ma.s.s the words, "If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow Me," became so inflamed with the desire of securing his salvation that he gave away all his vast possessions and led a long life of penance and prayer in the desert.

By meditating on the life, pa.s.sion, and death of Jesus Christ St.

Francis of a.s.sisi was filled with such a burning zeal for G.o.d and his neighbor that he renounced his great wealth, and his right to an honorable inheritance, and spent his life in inflaming others with zeal for the salvation of souls.

The foul sight and the stench of the corpse of the Empress Isabella opened the eyes of Francis Borgia to the folly of a worldly life. He renounced the world and entered the Society of Jesus, where he sanctified himself, thinking often of the eternal torments of h.e.l.l.

Q. What, then, is the princ.i.p.al difference in the feelings or emotions of those called to the religious state?

A. Some people, having their _will_ inflamed with a love for the religious state, enter it with great pleasure, and without any questions about the matter; others enter it only when their _understanding_ has become so enlightened as to discover the vanity and dangers of the world, and when they see clearly the greater security of salvation in the religious state. These latter persons may even be somewhat dull in their affection for this state, and not so inclined, humanly, to follow that which reason and faith point out to them; in their lower, animal feelings they may even experience a kind of repugnance to do what their higher reasoning powers dictate to them. This second kind of vocation is better than the first, and more generally approved by those who are experienced in such matters; for, being grounded on reason and faith, it is less subject to error, and more likely to attain the crown of perseverance.

Q. Which are the proper motives for entering the religious state?

A. The first motive should be the greater security of our own salvation; the second, to promote the glory of G.o.d by a good life and by contributing to the salvation of others.

Q. Which are the impediments to entrance into religion?

A. The ordinary impediments are ill health, unsuitable age, and the obligation of supporting poor and helpless parents.

CHAPTER IX.

DOUBTS ABOUT A VOCATION TO THE RELIGIOUS STATE.

_Views of St. Ignatius and St. Francis de Sales._

Q. What should be done by a person who thinks of entering the religious state, but fears that he may not be called to it by Almighty G.o.d?

A. St. Ignatius, the founder of the Jesuit Order, gives an excellent answer to this question. He says: "If a person thinks of embracing a secular life, he should ask and desire more evident signs that G.o.d calls him to a secular life than if there were question of embracing the evangelical counsels; for Our Lord Himself has evidently exhorted us to embrace His counsels, and, on the other hand, He has evidently laid before us the great dangers and difficulties of a secular life; so that, if we rightly conclude, revelations and extraordinary tokens of His will are more necessary for a man entering upon a life in the world than for one entering the religious state."

Q. Is this doctrine of St. Ignatius supported by Sacred Scripture?

A. This doctrine is in perfect harmony with the teaching of the Scriptures. Our blessed Lord says: "Woe to the world because of scandals;" and St. John, the beloved disciple, says: "If any man love the world, the charity of the Father _is not in him;_ for all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life."

Q. Can you quote other reliable authority on this matter of uncertain vocations?

A. Yes; Lehmkuhl, a standard theologian, says: "In order that a person may safely embrace the religious state probable signs of a vocation are sufficient, together with a firm will of fulfilling the obligations to be a.s.sumed."

Q. What does St. Francis de Sales teach on this point?

A. On this subject St. Francis de Sales says: "To have a sign of a true vocation it is not necessary that our constancy be _sensible;_ it suffices if our good intention remains in the _superior_ part of our soul. And therefore we must not judge that a vocation is not a true one if a person does not feel sensible movements."

Q. What if this divine call should change to coldness and repugnance?

A. St. Francis de Sales answers: "It is enough that the will remains firm in not abandoning the divine call, and also that some affection remains for this call, even though a person should feel a coldness and repugnance which sometimes cause him to waver and to fear that all is lost."

Q. What does St. Francis de Sales say about expecting direct proofs from G.o.d?

A. St. Francis says: "To know whether G.o.d will have a person become a religious it is not to be expected that G.o.d _Himself_ should speak, or send an angel from heaven to signify His will. It is not necessary that ten or twelve confessors should examine whether the vocation is to be followed. But it is necessary to correspond with the first movement of the inspiration, and to cultivate it, and then not to grow weary if disgust or coldness should come on. If a person acts thus, G.o.d will not fail to make all succeed to His glory. Nor ought we to care much from what quarter the first movement comes. The Lord has many ways of calling servants."

CHAPTER X.

ENCOURAGING OTHERS TO ENTER THE RELIGIOUS STATE.

Q. Is it allowable to encourage those who give signs of a vocation to enter the religious state?

A. St. Thomas, the angel of the schools, says: "Those who lead others into religion not only commit no sin, but even merit a great reward; for it is written: 'He who causeth a sinner to be converted from the error of his way shall save his soul from death, and shall cover a mult.i.tude of sins'; and, 'They that instruct many to justice shall s.h.i.+ne as stars for all eternity.'"