,,vocations ,,explained ,,matrimony1 ,,virginity1 ,,the ,,religious ,,state1 ,,and ,,the ,,priesthood4 ,,by ,a ,,vincentian ,,father4 ,,an ,,abridgment ,,of ,,questions ,,on ,,vocations ,,approved ,,by ,,cardinal ,,gibbons ,,and ,,cardinal ,,satolli4 ,published with the permission of the ,superior ,general of the ,congregation of the ,mission4 ,,new ,,york1 ,,cincinnati1 ,,chicago3 ,,benzinger ,,brothers1 ,printers to the ,holy ,apostolic ,see4 ,vocations ,explained is a compendium of ,questions on ,vocations1 a catechism approved by ,his ,eminence ,cardinal ,gibbons2 ,his ,eminence ,cardinal ,satolli2 by five ,archbishops and twenty-two ,bishops2 also by numerous priests and religious ,brothers and ,sisters4 ,nihil ,obatat ,,thos4 ,l4 ,,kinkead1 ,censor ,librorum4 ,imprimatur ,,michael ,,augustine1 ,archbishop of ,new ,york4 ,,new ,,york1 ,march #b1 #ahig4 ,,copyright1 #ahig1 ,,by ,,benziger ,,brothers4 ,,contents4 ,i4 ,,definition4--,,every ,,person ,,has ,,some ,,special ,,vocation ,,ii4 ,,necessity ,,of ,,following ,a ,,vocation ,,iii4 ,,matrimony--,,is ,,it ,a ,,vocation8 ,,iv4 ,,mixed ,,marriages ,v4 ,,virginity ,,vi4 ,,the ,,three ,,evangelical ,,counsels #a4 ,poverty #b4 ,perpetual ,chastity #c4 ,obedience ,,vii4 ,,the ,,religious ,,state ,,viii4 ,,marks ,,of ,a ,,vocation ,,to ,,the ,,religious ,,state ,,ix4 ,,doubts ,,about ,a ,,vocation ,,to ,,the ,,religious ,,state ,x4 ,,encouraging ,,others ,,to ,,enter ,,the ,,religious ,,state ,,xi4 ,,means ,,of ,,preserving ,a ,,vocation ,,to ,,the ,,religious ,,state4--,,some ,,obstacles ,,xii4 ,,children ,,and ,,the ,,religious ,,state ,,xiii4 ,,duty ,,of ,,parents ,,regarding ,,the ,,religious ,,vocation ,,of ,,their ,,children ,,xiv4 ,,vocations ,,to ,,the ,,priesthood ,,xv4 ,,do ,,vocations ,,to ,,the ,,priesthood ,,come ,,directly ,,from ,,god ,,xvi4 ,,fostering ,,vocations ,,to ,,the ,,priesthood ,,xvii4 ,,preventing ,,vocations ,,to ,,the ,,priesthood ,,xviii4 ,,means ,,of ,,knowing ,,our ,,vocation #a4 ,prayer #b4 ,freedom from ,sin #c4 ,humility #d4 ,retreat #e4 ,counsel ,prayer of ,st4 ,bernard ,,vocations ,,explained4 ,,chapter ,i4 ,,definition4----,,every ,,person ,,has ,,some ,,special ,,vocation4 ,q4 ,what is a vocation8 ,a4 ,a call from ,god to some state of life4 ,q4 ,which are the principal states of life8 ,a4 ,matrimony1 virginity1 the religious state1 and the priesthood4 ,q4 ,has every person a vocation8 ,a4 ,yes2 ,god gives a special vocation to each person4 ,q4 ,how is this doctrine proved8 ,a4 ,st4 ,paul says3 ,every one hath his proper gift from ,god2 one after this manner1 and another after that4 4 4 4 ,as the ,lord hath distributed to every one1 as ,god hath called every one1 so let him walk4 99 99 ,the references are given in the larger catechism entitled ,questions on ,vocations4 ,q4 ,is it not beneath ,god's notice to give a particular vocation to each person8 ,a4 ,not at all2 for even the birds of the air are objects of the providence of ,god3 ,yea1 the very hairs of your head are all numbered4 ,fear not1 therefore2 you are of more value than many sparrows4 ,q4 ,what do ,father ,faber and ,st4 ,alphonsus say on this subject8 ,a4 ,father ,faber says3 ,every man has a distinct vocation4 ,st4 ,alphonsus says3 ,we must embrace that state to which ,god calls us4 ,q4 ,what does ,st4 ,augustine teach concerning special vocations8 ,a4 ,st4 ,augustine says3 ,he who does little1 but in a state to which ,god calls him1 does more than he who labors much1 but in a state which he has thoughtlessly chosen3 a cripple limping in the right way is better than a racer out of it4 ,,chapter ,,ii4 ,,necessity ,,of ,,following ,a ,,vocation4 ,q4 ,are we obliged to follow the vocation which ,god gives us8 ,a4 ,yes2 if we should wilfully neglect to follow our vocation we would be in danger of losing our souls4 ,q4 ,why so8 ,a4 ,because ,god attaches to our vocation special graces to help us to resist temptations and to discharge our duties properly4 ,hence1 if we neglect ,god's call1 we lose also ,his special graces2 we then easily fall into temptation1 and thus we are more liable to lose our souls4 ,q4 ,can you quote reliable authority for this doctrine8 ,a4 ,st4 ,alphonsus ,liguori says3 ,in the choice of a state of life1 if we wish to secure our eternal salvation1 we must embrace that state to which ,god calls us1 in which only ,god prepares for us the efficacious means necessary to salvation4 ,st4 ,cyprian says3 ,the grace of the ,holy ,ghost is given according to the order of ,god1 and not according to our own will4 ,q4 ,what does ,st4 ,vincent de ,paul say on this point8 ,a4 ,st4 ,vincent de ,paul says3 ,it is very difficult1 not to say impossible1 to save one's self in a state of life in which ,god does not wish one to be4 ,q4 ,has any one of the ,popes given his views on this subject8 ,a4 ,yes2 ,pope ,st4 ,gregory the ,great teaches that our salvation is closely connected with our vocation4 ,the ,emperor ,maurice having published an edict forbidding soldiers to enter the religious state1 ,pope ,st4 ,gregory the ,great wrote to him these remarkable words3 ,this law1 forbidding soldiers to enter the religious state1 is unjust1 because it shuts heaven to many2 for there are very many who cannot enter heaven unless they abandon all things4 ,q4 ,can this doctrine be explained by a comparison8 ,a4 ,yes2 a master feels a just indignation against those servants that do as they please and neglect the particular duty assigned them4 ,the work done by such servants may be very good in itself1 yet it is not pleasing to the master1 nor will it be rewarded by him1 because it is not in accordance with his designs4 ,the same principle holds with regard to ,god3 ,not every one that ,saith to ,me1 ,lord1 ,lord1 shall enter the kingdom of heaven2 but he that doth the will of ,my ,father ,who is in heaven1 he shall enter into the kingdom of heaven4 ,q4 ,what is to be said of those that know nothing about vocations8 ,a4 ,if they are ignorant of the matter without any fault on their part1 ,god will not hold them responsible for such ignorance4 ,by providential circumstances many are1 without adverting to it1 in the state of life in which ,god wants them to be4 ,q4 ,what is to be said of those who1 having opportunities1 give this subject little or no thought8 ,a4 ,we answer with ,st4 ,alphonsus3 ,in the world this doctrine of vocation is not much considered by some persons4 ,they think that it is all the same whether they live in the state to which ,god calls them1 or in that which they choose of their own inclinations2 and therefore so many live bad lives and damn themselves4 ,but it is certain that this is the principal point with regard to the acquisition of eternal life4 ,he who disturbs this order1 and breaks this chain of salvation1 shall not be saved4 ,q4 ,what is the remarkable saying of ,st4 ,gregory ,nazianzen on this subject8 ,a4 ,st4 ,gregory ,nazianzen says3 ,i hold that the choice of a state of life is so important that it decides1 for the remainder of our lives1 whether our conduct shall be good or bad4 ,,chapter ,,iii4 ,,matrimony--,,is ,,it ,a ,,vocation8 ,q4 ,how do you prove that matrimony is a vocation8 ,a4 ,matrimony is a fixed manner of living1 established by ,almighty ,god3 ,what ,god hath joined together1 let no man put asunder4 ,st4 ,paul1 speaking of matrimony1 says3 ,this is a great sacrament2 but ,i speak in ,christ and in the ,church4 ,q4 ,if matrimony is a vocation from ,god1 why are many married people unhappy8 ,a4 ,because many of these people do not correspond with the graces of this state2 some enter it without the proper motives1 others embrace it without being called to it by ,almighty ,god4 ,q4 ,is a special vocation necessary in order to secure salvation in the marriage state8 ,a4 ,most certainly1 because the state itself is from ,god1 and a person's consort should be the choice of ,god3 ,houses and riches are from parents3 but a prudent wife is properly from the ,lord4 ,god made special choice of ,rebecca to be the wife of ,isaac3 ,let the same be the woman whom the ,lord hath prepared for my master's son4 ,sara was ,god's choice as the wife of young ,tobias3 ,the ,god of ,abraham1 and the ,god of ,isaac1 and the ,god of ,jacob be with you1 and may ,he join you together1 and fulfil ,his blessing in you4 ,q4 ,can you give a ,scripture example illustrating this doctrine more forcibly8 ,a4 ,yes2 when the ,angel ,raphael advised young ,tobias to take ,sara for his wife1 ,tobias answered3 ,i hear that she hath been given to seven husbands1 and they all died2 moreover1 ,i have heard that a devil killed them4 ,now ,i am afraid1 lest the same thing happen to me also4 ,the angel then showed ,tobias that those seven husbands had been given over to the power of the devil because in their marriage they lost sight of the designs of ,god1 and were guided by unworthy motives4 ,the angel said to him3 ,hear me1 and ,i will show thee who they are1 over whom the devil can prevail3 ,they who in such manner receive matrimony1 as to shut out ,god from themselves1 and from their mind1 and give themselves to their lust2 4 4 4 over them the devil hath power4 ,q4 ,what is the doctrine of ,st ,basil on this subject8 ,a4 ,st4 ,basil says3 ,what means 'to marry in the ,lord' except to embrace that holy state only in accordance with the will of ,god1 consulting only reason and faith1 to learn whether you follow the course to which ,god calls you8 ,q4 ,what is the proverb1 or saying1 among the old folks about marriage8 ,a4 ,there is a saying among the old folks that happy marriages are made in heaven 7made by ,almighty ,god74 ,this saying is in fact the summing up of experience1 of the teaching of the ,fathers1 of the ,sacred ,scriptures1 and of the ,church on this subject4 ,if ,jesus and ,mary do not preside at marriages1 the devil will surely usurp their place4 ,he that is not with ,me is against ,me2 and he that gathereth not with ,me1 scattereth4 ,q4 ,what does the venerable ,louis de ,ponte teach on the subject of matrimony8 ,a4 ,the venerable ,louis de ,ponte says3 ,god is not only the author of matrimony1 but ,he brings to that state1 by a special providence1 those whom ,he wishes to be in it4 ,he acts thus both for the good of society and for the happiness of individuals2 and1 although according to the teaching of the ,church1 'it is better and more perfect to observe virginity than to engage in matrimony1' yet ,divine ,providence is not less admirable in the matter of vocations to the marriage state than in vocations to perpetual continence4 ,it is1 then1 very important to weigh these matters carefully1 and to examine well whether a person is called to a more perfect state before deciding to enter the marriage state4 ,,chapter ,,iv4 ,,mixed ,,marriages4 ,q4 ,are mixed marriages vocations8 ,a4 ,not from ,god4 ,mixed marriages are suggested by the world1 the flesh1 and the devil1 the three great enemies of man's salvation4 ,who ever heard of a person entering mixed marriage because his conscience told him that ,god gave him a vocation to that state1 or because he was convinced that ,god chose for him that state in order that he might sanctify himself therein and avoid damnation8 ,read again the story of ,tobias1 and the seven husbands of ,sara1 who were strangled to death by the devil because of the unworthiness of their motives4 ,those who enter mixed marriages evidently shut out ,god from themselves and from their mind2 they do not follow a vocation from ,god2 they exclude the will of ,god4 ,how1 then1 can they be excepted from the class of persons of whom the ,holy ,ghost says3 ,over them the devil hath power8 ,the ,church speaks very plainly on this subject1 and teaches that mixed marriages are forbidden2 and ,christ said of the ,church3 ,he that heareth you heareth ,me2 and he that despiseth you1 despiseth ,me4 ,q4 ,why1 then1 does the ,church grant dispensations in this matter8 ,a4 ,for the same reason that a prudent mother would prefer to see a wayward daughter do a bad thing than a worse thing4 ,what parent would not prefer to see a child sick than dead8 ,there is some hope for the life of a man hanging over a precipice and clinging even to a handful of grass1 but there is no hope when his brains are dashed out on the rocks beneath4 ,when persons have fully made up their minds to enter mixed marriage1 they are so blinded by their passions and preferences that1 if the ,church should not tolerate their step1 many of them would marry out of the ,church1 and thus commit mortal sin1 and in most cases incur excommunication4 ,the only difference1 then1 is this3 ,there is at least a possible hope of salvation when mixed marriages are tolerated by the ,church2 whereas1 if these persons should die in their rebellion against the ,church1 their damnation would be certain4 ,the ,church1 like a prudent mother1 would prefer the less of these two evils4 ,q4 ,are not conversions often brought about by mixed marriages8 ,a4 ,misplaced affections often make candidates for marriage think so1 but this is not their chief reason for insisting on such marriages4 ,temptation1 passion1 and personal preference have more to do with them than the will of ,god4 ,conversions from the faith are more frequent in mixed marriages than conversions to the faith4 ,god's will is not their foundation1 and yet1 unless the ,lord build the house1 they labor in vain that build it4 ,god and the ,church desire and teach ,catholics to take no such risks4 ,q4 ,what do the ,sacred ,scriptures say of mixed marriages8 ,a4 ,bear not the yoke with unbelievers4 ,for what fellowship hath light with darkness1 or what part hath the faithful with the unbeliever8 ,neither shalt thou make marriages with them4 ,thou shalt not give thy daughter to his son1 nor take his daughter for thy son2 for she will turn away thy son from following ,me2 and the wrath of the ,lord will be kindled1 and will quickly destroy thee4 ,mixed marriages are the fruitful source of numberless evils3 the loss of faith to countless generations1 immorality1 attachment to the things of earth1 and godless lives2 and as a man lives1 so shall he die4 ,q4 ,what is the best remedy for these evils8 ,a4 ,to remove their cause4 ,parents1 young folks1 and even advanced school-children should be taught the evil of mixed marriages before their minds become warped by company-keeping1 passion1 and bad example4 ,many pastors obtain excellent results by frequently instructing the children concerning mixed marriages1 and by teaching them the doctrine of the ,church on this subject4 99 99 ,see ,mollie's ,mistake1 or ,mixed ,marriages1 by ,rev4 ,j4 ,w4 ,book1 ,cannelton4 ,ind4 ,we highly recommend it as a very readable and instructive book4 ,,chapter ,v4 ,,virginity4 ,q4 ,how is it proved that the state of virginity is a vocation8 ,a4 ,st4 ,paul mentions virginity as a special state of life1 and recommends it in preference to matrimony4 ,in the heading of the seventh chapter of the ,first ,epistle of ,st4 ,paul to the ,corinthians we find these words3 ,virginity is preferable to the married state4 ,in this whole chapter ,st4 ,paul speaks strongly in favor of the state of virginity3 ,i would that all men were even as myself2 that is1 as the ,fathers of ,trent explain1 that all embraced the virtue of continence4 ,q4 ,why is virginity to be preferred to the marriage state8 ,a4 ,because virginity is more pleasing to ,god1 and more conducive to salvation4 ,q4 ,how do you prove that virginity is more pleasing to ,god8 ,a4 ,st4 ,john says3 ,these are they who are not defiled with women3 for they are virgins4 ,these follow the ,lamb withersoever ,he goeth4 ,these were purchased from among men1 the first fruits to ,god and to the ,lamb4 ,st4 ,jerome says3 ,as soon as the ,son of ,god came down upon the earth ,he created a new family4 ,he chose a virgin ,mother1 ,mary1 and a virgin foster-father1 ,joseph2 also a virgin disciple1 ,john1 and a virgin apostle of the nations1 ,paul2 so that ,he who was adored by angels in heaven might also have angels to serve ,him on earth4 ,q4 ,do the ,fathers of the ,church recommend virginity8 ,a4 ,yes1 in the highest possible terms4 ,st4 ,augustine says3 ,the joys of the virgins are not given to the other saints of ,god4 ,st4 ,cyprian says3 ,virginity is the queen of all other virtues and the possession of every good4 ,speaking of virginity1 ,st4 ,ephrem says3 ,if you have loved it1 you will be favored by the ,lord in all things4 ,st4 ,bernardine1 of ,sienna1 teaches that virginity prepares the soul to see her spouse1 ,jesus1 by faith in this life and by glory in the next4 ,q4 ,what is the exact teaching of the ,church on the comparative merits of matrimony and virginity8 ,a4 ,the ,church teaches that it is of faith that virginity is preferable to matrimony4 ,in the #ajth canon of the #bdth session of the ,council of ,trent we find this doctrine3 ,if any one saith that the marriage state is to be preferred before the state of virginity1 or celibacy1 and that it is not better and more blessed to remain in virginity1 or in celibacy1 than to be united in matrimony1 let him be anathema 7that is1 accursed74 ,,chapter ,,vi4 ,,the ,,three ,,evangelical ,,counsels4 ,,for the better understanding of vocations we shall give a brief explanation of the evangelical counsels4 ,q4 ,what are the evangelical counsels8 ,a4 ,they are ,gospel advices or recommendations4 ,q4 ,why are they called counsels8 ,a4 ,because they are not commanded but counselled by ,our ,lord1 and recommended as means of greater perfection4 ,q4 ,why are they called evangelical counsels8 ,a4 ,because they are recommended in the ,gospel4 ,evangelism is the ,latin word for gospel4 #a4 ,poverty4 ,q4 ,which is the first of the evangelical counsels8 ,a4 ,voluntary poverty4 ,that means renouncing the use of money and possessions by our own free will to follow ,christ4 ,q4 ,what is the advantage of this counsel8 ,a4 ,the practice of this counsel uproots a most dangerous passion3 ,for they that will become rich fall into temptation1 and into the snare of the devil1 and into many unprofitable and hurtful desires1 which drown men into destruction and perdition4 ,q4 ,is there any special blessing promised to those who follow this counsel8 ,a4 ,yes3 ,every one that hath left house1 or brethren1 or sisters1 or father1 or mother1 or wife1 or children1 or lands1 for ,my name's sake1 shall receive a hundredfold1 and shall possess life everlasting4 ,q4 ,is this counsel given to all8 ,a4 ,the ,fathers of the ,church teach that this counsel is recommended to all4 ,the above words of ,our ,lord are unrestricted3 ,and every one that hath left house1 or brethren1 etc4 #b4 ,perpetual ,chastity4 ,q4 ,which is the second evangelical counsel8 ,a4 ,perpetual chastity2 that is1 a voluntary abstaining from marriage in order to dedicate one's self in a more special manner to the love and service of ,god and to the great work of salvation4 ,q4 ,is this counsel recommended in the ,sacred ,scriptures and in the ,fathers8 ,a4 ,it certainly is1 as we have seen in the chapter on ,virginity4 ,q4 ,is this counsel of chastity recommended to all8 ,a4 ,this counsel1 as well as the other two evangelical counsels1 is recommended to all4 ,the ,fathers say that these words1 ,he that can take1 let him take it1 mean1 ,he that is willing to take this counsel let him take it4 ,and ,st4 ,paul says3 ,i would that all men were even as myself4 ,q4 ,what if one should exhort people in general to choose matrimony as a state preferable to perpetual chastity8 ,a4 ,such a one would be speaking against faith1 as we have seen in the chapter on ,virginity4 ,the ,catechism of the ,council of ,trent says3 ,as it is the duty of the pastor to propose to himself the holiness and perfection of the faithful1 his earnest desires must be in full accordance with those of the ,apostle when1 writing to the ,corinthians1 he says3 ',i would that all men were even as myself2' that is1 continue the ,fathers of ,trent1 that all embraced the virtue of continence4 ,the marginal rsum of this paragraph in the ,catechism of the ,council of ,trent is3 ,a life of continence to be desired by all4 #c4 ,obedience4 ,q4 ,which is the third evangelical counsel8 ,a4 ,entire obedience2 that is1 a total subjection of one's will to that of lawful superiors in all that is not sin4 ,q4 ,what ,scripture warrant have we for this counsel8 ,a4 ,the life of ,christ was a continual model of perfect obedience4 ,from twelve to thirty years of age all that we are told of ,him in the ,sacred ,scriptures is that ,he went down with them1 and came to ,nazareth1 and was subject to them4 ,obedience is a most effectual means of subduing self-will and self-love1 which are our most fatal enemies4 ,an obedient man shall speak of victory1 because obedience draws down a most special and abundant grace2 for so pleasing is it to ,god that ,he says of it3 ,obedience is better than sacrifices4 ,,chapter ,,vii4 ,,the ,,religious ,,state4 ,q4 ,what is the fundamental principle or essence of the religious state8 ,a4 ,the three evangelical counsels1 which we have just explained4 ,those who enter the religious state take vows to observe the counsels of poverty1 chastity1 and obedience4 ,q4 ,why do so many people enter the religious state8 ,a4 ,first1 to promote the honor and glory of ,god2 second1 to escape the dangers of the world1 and the more securely to work out their salvation2 for1 ,what doth it profit a man1 if he gain the whole world1 and suffer the loss of his own soul8 ,our blessed ,lord ,himself assures us that many are called1 but few are chosen4 ,strive to enter at the narrow gate4 ,q4 ,why are religious happier and more cheerful than others8 ,a4 ,on account of their peace of mind1 and their greater hope of the eternal rewards promised to those especially who leave all to follow ,jesus ,christ4 ,q4 ,in what other way do you explain the happiness enjoyed by religious8 ,a4 ,there is a marvellous happiness to be found in holiness of life1 because the various degrees of holiness are so many steps towards ,god1 the centre and source of all happiness4 ,therefore the happiness of the religious state is like that treasure hidden in a field1 which a man having found1 hid it1 and for joy thereof goeth1 and selleth all that lie hath1 and buyeth that field4 ,q4 ,are religious useful to others as well as to themselves8 ,a4 ,religious bring many blessings to mankind by exercising the corporal and spiritual works of mercy1 and by instructing many unto justice4 ,religious follow in a special manner the admonition of the ,apostle3 ,labor the more1 that by good works you may make sure your calling and election4 ,besides making their own salvation more secure1 religious undoubtedly contribute to the salvation of thousands of souls4 ,q4 ,this thought is certainly very startling1 but how can the matter be explained8 ,a4 ,next after the priests of ,god1 religious contribute much to keep up the faith and the spiritual life of the ,church4 ,the principal cause of the loss of innumerable souls is the want of early religious teaching and religious training4 ,by the various teaching communities of religious priests1 brothers1 and sisters1 thousands are saved2 for in youth their pupils acquire a love and a practical knowledge of faith2 they are nurtured in purity and piety1 and they are enlightened and encouraged in habits of industry and sobriety4 ,the good that religious teachers accomplish is not confined to one class or to a life's work2 for1 through the pupils1 the result of religious training will extend to generations yet unborn4 ,q4 ,can you illustrate this principle by particular instances8 ,a4 ,yes2 a certain religious sister has been instrumental in the hands of ,god in fostering vocations in numerous young men1 eight of whom have already become priests2 and out of a number of girls taught and trained by her during thirty years1 sixty-four have become religious sisters4 ,these latter have been for years teaching1 and moulding the characters of children1 and thus protecting them against the deceitful snares of the world2 and1 besides the countless hosts of good ,christians prepared by them for the ,church and for society1 these sixty-four sisters have1 in their turn1 fostered many vocations to the priesthood and to the religious state4 ,in ,father ,abbelen's beautiful biography of ,mother ,caroline we read many such elevating sentiments as the following3 ,it was1 above all1 her ardent1 faith-inspired love of children that gained their hearts and exercised an irresistible influence over their affections4 ,thus did ,mother ,caroline unconsciously attract young girls and inspire them with a wish to become sisters4 ,q4 ,in what other way do religious contribute to the salvation of souls8 ,a4 ,from thousands of hospitals and other asylums of mercy and charity numberless souls go up daily to heaven after having reformed their lives under the nursing hands1 the hopeful words1 and the prayerful hearts of religious men and women4 ,,chapter ,,viii4 ,,marks ,,of ,a ,,vocation ,,to ,,the ,,religious ,,state4 ,q4 ,which are the marks of a vocation to the religious state8 ,a4 ,no mark1 or set of marks1 is equally applicable to all1 because ,god calls persons to the higher states in various ways2 yet a firm will to enter religion is a safe mark of a vocation to the religious state1 provided that the motives are good and no serious obstacle exists4 ,this firm will itself is a special grace of ,god1 for it is ,god who worketh in you both to will and to accomplish1 according to ,his good will4 ,in the invitation to the counsels the will is the only condition mentioned by ,our ,lord3 ,if thou wilt be perfect1 go sell what thou hast1 and give to the poor1 and thou shalt have treasure in heaven2 and come1 follow ,me4 ,common sense proves the same2 for no one questions the vocation of a person who is determined1 who sincerely wishes1 to become a religious1 if there is no impediment4 ,q4 ,is a firm will the only mark of a vocation to the religious state8 ,a4 ,no2 for the grace of a vocation to a higher state may be offered to persons of weak will1 as was the case of the young man of the ,gospel who was evidently called to be a disciple of ,our ,lord1 but he went away sad1 for he had great possessions4 ,his will was not firm enough to reject the temptations caused by the riches and pleasures of the world4 ,instead of corresponding to his vocation he tried to hush the voice of conscience speaking to his heart4 ,q4 ,by what other mark may a person recognize a vocation to the religious state8 ,a4 ,the interior voice of conscience1 soliciting the will through the intellect1 and suggesting the religious state1 is a mark of a vocation4 ,q4 ,but how are we to recognize this voice of conscience8 ,a4 ,this voice of conscience1 which is nothing else but the grace of ,god speaking to the heart1 is heard and recognized in various ways3 with some it has been lingering in the heart since childhood2 to others it comes later and more suddenly4 ,this prompting of grace may result from reading1 from a sermon1 a mission1 a conversation1 an example1 the death of a friend or an acquaintance1 or even from misfortune and disappointment4 ,in a word1 this interior voice may be occasioned by the thoughts and reflections of our mind1 no matter what caused these reflections4 ,q4 ,can you give some examples showing the effects of this interior voice8 ,a4 ,yes2 ,st4 ,anthony1 hearing at ,mass the words1 ,if thou wilt be perfect1 go sell what thou hast1 and give to the poor1 and thou shalt have treasure in heaven2 and come1 follow ,me1 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 desert4 ,by meditating on the life1 passion1 and death of ,jesus ,christ ,st4 ,francis of ,assisi was filled with such a burning zeal for ,god and his neighbor that he renounced his great wealth1 and his right to an honorable inheritance1 and spent his life in inflaming others with zeal for the salvation of souls4 ,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 life4 ,he renounced the world and entered the ,society of ,jesus1 where he sanctified himself1 thinking often of the eternal torments of hell4 ,q4 ,what1 then1 is the principal difference in the feelings or emotions of those called to the religious state8 ,a4 ,some people1 having their will inflamed with a love for the religious state1 enter it with great pleasure1 and without any questions about the matter2 others enter it only when their understanding has become so enlightened as to discover the vanity and dangers of the world1 and when they see clearly the greater security of salvation in the religious state4 ,these latter persons may even be somewhat dull in their affection for this state1 and not so inclined1 humanly1 to follow that which reason and faith point out to them2 in their lower1 animal feelings they may even experience a kind of repugnance to do what their higher reasoning powers dictate to them4 ,this second kind of vocation is better than the first1 and more generally approved by those who are experienced in such matters2 for1 being grounded on reason and faith1 it is less subject to error1 and more likely to attain the crown of perseverance4 ,q4 ,which are the proper motives for entering the religious state8 ,a4 ,the first motive should be the greater security of our own salvation2 the second1 to promote the glory of ,god by a good life and by contributing to the salvation of others4 ,q4 ,which are the impediments to entrance into religion8 ,a4 ,the ordinary impediments are ill health1 unsuitable age1 and the obligation of supporting poor and helpless parents4 ,,chapter ,,ix4 ,,doubts ,,about ,a ,,vocation ,,to ,,the ,,religious ,,state4 ,views of ,st4 ,ignatius and ,st4 ,francis de ,sales4 ,q4 ,what should be done by a person who thinks of entering the religious state1 but fears that he may not be called to it by ,almighty ,god8 ,a4 ,st4 ,ignatius1 the founder of the ,jesuit ,order1 gives an excellent answer to this question4 ,he says3 ,if a person thinks of embracing a secular life1 he should ask and desire more evident signs that ,god calls him to a secular life than if there were question of embracing the evangelical counsels2 for ,our ,lord ,himself has evidently exhorted us to embrace ,his counsels1 and1 on the other hand1 ,he has evidently laid before us the great dangers and difficulties of a secular life2 so that1 if we rightly conclude1 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 state4 ,q4 ,is this doctrine of ,st4 ,ignatius supported by ,sacred ,scripture8 ,a4 ,this doctrine is in perfect harmony with the teaching of the ,scriptures4 ,our blessed ,lord says3 ,woe to the world because of scandals2 and ,st4 ,john1 the beloved disciple1 says3 ,if any man love the world1 the charity of the ,father is not in him2 for all that is in the world is the concupiscence of the flesh1 and the concupiscence of the eyes1 and the pride of life4 ,q4 ,can you quote other reliable authority on this matter of uncertain vocations8 ,a4 ,yes2 ,lehmkuhl1 a standard theologian1 says3 ,in order that a person may safely embrace the religious state probable signs of a vocation are sufficient1 together with a firm will of fulfilling the obligations to be assumed4 ,q4 ,what does ,st4 ,francis de ,sales teach on this point8 ,a4 ,on this subject ,st4 ,francis de ,sales says3 ,to have a sign of a true vocation it is not necessary that our constancy be sensible2 it suffices if our good intention remains in the superior part of our soul4 ,and therefore we must not judge that a vocation is not a true one if a person does not feel sensible movements4 ,q4 ,what if this divine call should change to coldness and repugnance8 ,a4 ,st4 ,francis de ,sales answers3 ,it is enough that the will remains firm in not abandoning the divine call1 and also that some affection remains for this call1 even though a person should feel a coldness and repugnance which sometimes cause him to waver and to fear that all is lost4 ,q4 ,what does ,st4 ,francis de ,sales say about expecting direct proofs from ,god8 ,a4 ,st4 ,francis says3 ,to know whether ,god will have a person become a religious it is not to be expected that ,god ,himself should speak1 or send an angel from heaven to signify ,his will4 ,it is not necessary that ten or twelve confessors should examine whether the vocation is to be followed4 ,but it is necessary to correspond with the first movement of the inspiration1 and to cultivate it1 and then not to grow weary if disgust or coldness should come on4 ,if a person acts thus1 ,god will not fail to make all succeed to ,his glory4 ,nor ought we to care much from what quarter the first movement comes4 ,the ,lord has many ways of calling servants4 ,,chapter ,x4 ,,encouraging ,,others ,,to ,,enter ,,the ,,religious ,,state4 ,q4 ,is it allowable to encourage those who give signs of a vocation to enter the religious state8 ,a4 ,st4 ,thomas1 the angel of the schools1 says3 ,those who lead others into religion not only commit no sin1 but even merit a great reward2 for it is written3 ',he who causeth a sinner to be converted from the error of his way shall save his soul from death1 and shall cover a multitude of sins'2 and1 ',they that instruct many to justice shall shine as stars for all eternity4' ,yet coercion or forcing in this matter1 is forbidden by the ,fathers of the ,council of ,trent4 ,q4 ,we know that ,st4 ,john ,chrysostom1 as well as ,st4 ,thomas1 eloquently defended the religious state2 what does this holy and learned doctor say on this point8 ,a4 ,st4 ,chrysostom says3 ,if we knew that a place was unhealthy and subject to pestilence1 would we not withdraw our children from it1 without being stopped by the riches that they might heap up in it1 or by the fact that their health had not as yet suffered8 4 4 4 ,among seculars shipwrecks are more frequent and sudden1 because the difficulties of navigation are greater2 but with anchorites storms are less violent1 the calm is almost undisturbed4 ,this is why we seek to draw as many as we can to the religious life4 ,q4 ,st4 ,jerome read every known author of his time1 and summed up in himself the doctrine of all2 what does he teach about exhorting others to embrace the religious state8 ,a4 ,st4 ,jerome writes thus to ,heliodorus3 ,i invite you3 make haste4 ,you have made light of my entreaties2 perhaps you will listen to my reproaches4 ,effeminate soldier6 ,what are you doing under the paternal roof8 ,though your mother tear her hair and rend her garments1 though your father stand on the threshold and forbid your departure1 you must be deaf to the voice of nature1 and hasten with unmoistened eye to enlist under the banner of ,christ2 love for ,god and fear of hell easily break all chains4 ,q4 ,does ,st4 ,augustine teach the same doctrine8 ,a4 ,yes2 ,st4 ,augustine says3 ,i have been passionately fond of the perfection of the evangelical counsels2 with ,god's grace ,i have embraced them4 ,with all the power ,i have ,i exhort others to do the same2 and ,i have companions whom ,i have succeeded in persuading4 ,q4 ,what does ,st4 ,bernard teach about this question8 ,a4 ,enumerating the advantages of religious above persons living in the world1 ,st4 ,bernard says3 ,they live more purely1 they fall more rarely1 they rise more speedily1 they are aided more powerfully1 they live more peacefully1 they die more securely1 and they are rewarded more abundantly4 ,the influence which ,st4 ,bernard exercised by his letters and burning words was so effectual1 so irresistible1 that he was soon surrounded by a company of young men1 who not only changed their way of life1 but bound themselves to him to follow the holy path which ,god had traced out for him4 ,his biographers tell us that the doctrine and eloquence of ,st4 ,bernard concerning the religious state were so powerful and convincing that1 when he preached1 mothers concealed their sons1 and wives hid their husbands1 and companions kept one another out of ,bernard's way1 because he persuaded so many to renounce the world and to embrace the religious state4 99 99 ,see larger catechism with examples3 ,questions on ,vocations4 ,q4 ,is entrance into the religious state more important for some than for others8 ,a4 ,yes2 entrance into religion is a moral obligation for some1 whilst it is a privilege for others4 ,the two following pages will make this point clear4 ,this page explains the ,obligation4 ,some are so evidently called to the religious state that they are morally obliged to obey the call4 ,proofs of this doctrine3 #a4 ,the principle itself of special vocations4 ,who separated me from my mother's womb1 and called me by ,his grace4--,,gal4 i4 #ae4 ,the manifestation of the ,spirit is given to every man unto profit 4 4 4 dividing to every one according as ,he will4--#a4 ,,cor4 xii4 #g1 #aa4 #b4 ,there are very many who cannot enter heaven unless they abandon all things4--,,st4 ,,gregory ,,the ,,great4 #c4 ,if we wish to secure our eternal salvation1 we must embrace that state of life to which ,god calls us4--,,st4 ,,liguori4 #d4 ,the choice of a state of life decides whether our conduct shall be good or bad4--,,st4 ,,gregory ,,nazianzen4 #e4 ,it is very difficult to save one's self in a state of life in which ,god does not wish one to be4--,,st4 ,,vincent ,,de ,,paul4 #f4 ,you run well1 but out of the way2 he who does little1 but in the state to which ,god calls him1 does more than he who labors much1 but in a state which he has thoughtlessly chosen2 a cripple limping in the right way is better than a racer out of it4--,,st4 ,,augustine4 #g4 ,o hard-hearted father2 ,o cruel mother2 you wish rather that we perish with you 7by remaining in the world7 than be saved without you4--,,st4 ,,bernard4 ,this page explains the ,privilege4 ,there are yet many more persons who have the privilege of entering the religious state without a moral obligation of doing so4 ,even though persons should have vocations to the marriage state in the sense that ,god would not require anything higher of them1 yet they are privileged to enter the religious state if no impediment exists4 ,proofs of this doctrine3 #a4 ,the ,,mind of ,church4 ,the ,church sacredly guards for all her children the privilege of entering the religious state1 even after promise of marriage3 ,be zealous for the better gifts4 ,and ,i shew unto you yet a more excellent way4 #b4 ,it is of faith that virginity is preferable to matrimony3 ,if any one saith that the marriage state is to be preferred before the state of virginity1 let him be anathema4--,,council ,,of ,,trent4 ,the religious state is a more usual and a safer way of preserving virginity than a life in the outer world4 #c4 ,the invitation to the counsels is general2 it may be accepted by anyone who is not prevented by some particular impediment1 as marriage1 sickness1 or home obligations4 ,the three counsels--of poverty1 chastity1 and obedience--constitute the substance1 of the religious state4--,,suarez4 #d4 ,i say to the unmarried1 and to the widows3 it is good for them if they so continue1 even as ,i4 4 4 4 ,the unmarried woman and the virgin thinketh on the things of the ,lord1 that she may be holy both in body and in spirit4 ,but she that is married thinketh on the things of the world1 how she may please her husband4--,,st4 ,,paul4 #e4 ,as it is the duty of the pastor to propose to himself the holiness and perfection of the faithful1 his earnest desires must be in full accordance with those of the ,apostle when1 writing to the ,corinthians1 he says3 ',i would that all men were even as myself2' that is1 that all embraced the virtue of continence4--,,catechism ,,of ,,coun4 ,,trent4 #f4 ,a life of continence to be desired by all4--,marginal rsum of the above paragraph1 ,,catechism ,,of ,,coun4 ,,trent1 page #bbe4 #g4 ,in the world there is a vast number of women who damn their souls2 the number of those who lose their souls in convents is very small4-- ,,st4 ,,liguori4 ,,chapter ,,xi4 ,,means ,,of ,,preserving ,a ,,vocation ,,to ,,the ,,religious ,,state4--,,some ,,obstacles4 ,q4 ,what are the means of preserving a vocation whilst preparing to enter the religious state8 ,a4 ,prayer1 retirement1 and promptness in entering religion4 ,q4 ,why is retirement1 or seclusion from the world1 necessary in order to preserve the grace of a religious vocation8 ,a4 ,because an apparently trifling circumstance often causes the loss of such a vocation4 ,a day of amusement1 a discouraging word1 even from a friend1 an unmortified passion1 or a conversation1 especially with a person of the opposite sex1 often suffices to bring to naught the best resolution of giving one's self entirely to ,god4 ,q4 ,why should a vocation to the religious state be followed promptly8 ,a4 ,st4 ,john ,chrysostom1 as quoted by ,st4 ,thomas1 says3 ,when ,god gives such vocations1 ,he wills that we should not defer even for a moment to follow them2 for when the devil cannot bring a person to give up his resolution of consecrating himself to ,god1 he at least seeks to make him defer the execution of it1 and he esteems it a great gain if he can obtain the delay of one day1 or even of one hour4 ,because1 continues ,st4 ,liguori1 after that day1 or that hour1 other occasions presenting themselves1 it will be less difficult for the devil to obtain greater delay1 until the person1 finding himself more feeble and less assisted by grace1 gives way altogether1 and loses his vocation4 ,st4 ,jerome gives this advice to those who are called to quit the world3 ,make haste4 ,i beseech you1 and rather cut than loosen the rope by which your bark is bound fast to the land2 that is1 break at once all ties that bind you to the world4 ,q4 ,what other reason may be given why a religious vocation should be followed promptly8 ,a4 ,like other graces1 the grace of a religious vocation is transient2 it may be offered to-day1 and if not accepted1 it may be withdrawn to-morrow3 ,to-day if you shall hear ,his voice1 harden not your hearts4 ,exhort one another every day1 whilst it is called to-day1 that none of you be hardened through the deceitfulness of sin4 ,,chapter ,,xii4 ,,children ,,and ,,the ,,religious ,,state4 ,q4 ,at what age may children enter the religious state8 ,a4 ,the ,council of ,trent teaches that young persons are permitted to take their vows in the religious state at the age of sixteen1 after making at least one year's novitiate4 ,the mind and the spirit of the ,church show that youth is the best time to make this agreeable sacrifice to ,god2 and even the ,holy ,ghost ,himself testifies to the same3 ,it is good for a man when he hath borne the yoke from his youth4 ,q4 ,do not a larger percentage persevere when subjects enter the religious state late in life8 ,a4 ,no2 the superiors of several of the largest and best organized communities testify that a larger percentage persevere of those who enter young4 ,the young are more easily formed to religious discipline4 ,when persons are twenty years of age1 or older1 their minds and characters are less pliable2 it is harder to unbend and remould them3 ,a young man1 according to his way1 even when he is old1 lie will not depart from it4 ,q4 ,is it1 then1 a mistaken principle to try the vocations of young persons by permitting them to acquire experience in the ways of the world before entering the religious state8 ,a4 ,yes2 because he that loveth danger shall perish in it4 ,as reasonably might you place enticing liquors before a man struggling against intemperance4 ,when these youth are left to the mercy of so many enticing and dangerous influences1 with their passions growing within them1 and an enchanting world smiling upon them2 when others around them are marrying and giving in marriage2 when all are speaking of the world and thinking of the world1 they will naturally be influenced by the moral atmosphere in which they live4 ,facts confirm this doctrine2 for if1 through their own fault1 or through the fault of their parents1 those having vocations to the religious state remain in the outer world until the end of their teens a large percentage of them lose their vocations and stay in the world4 ,persons having thus lost their vocations usually live worse lives than other ,christians1 on account of the abuse of grace4 ,q4 ,what is to be done when subjects cannot enter religion at an early age8 ,a4 ,in given instances1 when children are unable to pursue a religious vocation at an early age1 the greatest precaution should be taken1 both by themselves and by their parents and confessors1 to keep alive those higher and holier inspirations which the ,holy ,ghost diffuses more liberally at the age of ,first ,communion1 and for about two or three years afterwards4 ,q4 ,does not the ,holy ,ghost diffuse such special graces with equal liberality later in life8 ,a4 ,if such special graces have not already been abused1 the ,holy ,ghost may offer them at any time2 but later in life this divine seed does not usually find such well-prepared soil in the heart4 ,the early lessons of faith and piety1 and of the fear and love of ,god1 easily become effaced by contact with the world4 ,religious vocations often share the fate of the seed that fell by the wayside and the seed that fell among thorns3 ,and the cares of the world1 and the deceitfulness of riches1 and the lusts after other things entering in1 choke the word1 and it is made fruitless4 ,q4 ,does ,our ,lord manifest any special preference for the young8 ,a4 ,yes2 ,he makes the conduct of children the standard for all who would be saved3 ,unless you be converted1 and become as little children1 you shall not enter into the kingdom of heaven4 ,again ,our ,lord says3 ,suffer the little children to come unto ,me1 and forbid them not2 for of such is the kingdom of ,god4 ,q4 ,what practical conclusion may drawn from these words of ,our ,lord8 ,a4 ,commenting on these words of the ,gospel1 ,st4 ,john ,chrysostom says3 ,if children are driven from ,christ1 who will deserve to go near ,him8 ,now it is evident that we get near ,jesus ,christ mainly by the practice of the counsels4 ,children1 therefore1 should not be kept from ,christ by hindering them from practising these counsels4 ,q4 ,what is the doctrine of ,st4 ,thomas with regard to religious vocations in the young8 ,a4 ,on this matter ,st4 ,thomas says3 ,this teaching is clearly the outcome of what occurs every day among men4 ,for do we not see children put early to those avocations1 arts1 or trades which they are to follow in after life8 ,candidates for the sanctuary begin in youth to acquire the knowledge which will help them later2 those destined for a military career are trained to arms from their early years2 and the future tradesman is apprenticed when only a boy4 ,why1 then1 should a rule so well observed in other spheres be neglected in the case of a religious life8 ,i say even more3 when a state of life is attended with many difficulties1 the greater is the need to habituate one's self from youth to overcome them4 ,hence we read in ,jeremias3 ',it is good for a man when he hath borne the yoke from his youth4' ,q4 ,are children obliged to obey their parents in the choice of a state of life8 ,a4 ,st4 ,liguori says3 ,it is certain that in the choice of a state of life children are not bound to obey their parents2 thus ,st4 ,thomas and the other ,doctors teach unanimously4 ,both parents and children should remember the reply of the apostles to the unjust rulers who had forbidden them to preach ,christ crucified3 ,we ought to obey ,god rather than men4 ,example4 ,when ,st4 ,bernard and his brothers were bidding a final adieu to their home and their father1 they saw their youngest brother at play with other children in the castle yard4 ,the oldest brother embraced him1 saying3 ,my little brother ,nivard1 do you see this castle and these lands8 ,well1 all these will be yours--yours alone4 ,what6 replied the child with more than a child's thoughtfulness1 are you going to take heaven for yourselves and leave earth for me8 ,the division is unequal4 ,from that moment little ,nivard could not be restrained either by his father1 his relatives1 or any human influence4 ,he joined ,st4 ,bernard1 who1 with his brothers and companions to the number of thirty1 set out for the monastery of ,citeaux4 ,,chapter ,,xiii4 ,,duty ,,of ,,parents ,,regarding ,,the ,,religious ,,vocation ,,of ,,their ,,children4 ,q4 ,are not some parents unjust towards children that wish to enter the religious state8 ,a4 ,yes2 unfortunately some parents are both unjust and unreasonable with their children in this matter4 ,q4 ,how is this unjust and unreasonable conduct of parents more clearly shown8 ,a4 ,when there is question of marriage with a rich1 or an influential person1 many parents not only make no objection1 but even urge the matter1 whether such a marriage is the will of ,god or not2 and yet when the children are evidently called by ,almighty ,god to higher and holier states--to become spouses of ,jesus ,christ--these same parents object1 and place obstacles in the path of their children4 ,many parents1 having allowed their own faith to become deadened by contact with the world1 lose sight of the snares and pitfalls before the feet of their children4 ,q4 ,what do the ,fathers of the ,church say of parents who oppose children that wish to enter the religious state8 ,a4 ,speaking of religious vocations1 ,st4 ,thomas says3 ,frequently our friends according to the flesh are opposed to our spiritual good4 ,st4 ,liguori says3 ,parents often prefer to see their children damned with themselves rather than to see them saved away from them4 ,on this subject ,st4 ,bernard exclaims3 ,o hard-hearted father6 ,o cruel mother6 ,unfeeling souls6 ,you are not parents1 you are murderers2 for you grieve to see your son saved1 and you rejoice at the sight of his eternal perdition4 ,this is one of the ways in which1 as ,our ,lord tells us3 ,a man's enemies shall be they of his own household4 ,hence the touching admonition of the ,holy ,ghost is particularly applicable to a person called to the religious state3 ,hearken1 ,o daughter1 and see1 and incline thine ear2 and forget thy people and thy father's house4 ,again1 our blessed ,lord says3 ,he that loveth father or mother more than ,me1 is not worthy of ,me4 ,q4 ,do parents commit sin in preventing their children from entering the religious state8 ,a4 ,if children themselves incur imminent danger of losing their souls by neglecting a divine vocation1 parents that prevent a vocation to the religious state incur the danger of damning both themselves and their children4 ,such parents will have to answer also for the eternal loss of all those souls that their children would have saved in the religious state4 ,q4 ,what is the exact teaching of theology with regard to parents preventing their children from entering the religious state8 ,a4 ,st4 ,liguori gives the following1 not only as his doctrine1 but as the teaching of theologians in general3 ,parents who1 without a just and certain cause1 prevent their children from entering the religious state cannot be excused from mortal sin2 and not only parents1 but any one who prevents another from following a religious vocation1 sins mortally4 ,q4 ,what does the ,council of ,trent teach on this point8 ,a4 ,the ,fathers of the ,council of ,trent place under anathema 7as accursed7 those who shall in any way1 without a just cause1 hinder the holy wish of virgins or other women to take the veil or make their vows4 7#ahth chapter1 #beth session47 ,q4 ,does ,god1 even in this life1 punish parents for having prevented the higher vocations of their children8 ,a4 ,yes2 in punishment for thus thwarting ,his designs ,god often punishes parents by some misfortune1 such as the premature death or the reckless life of their children4 ,q4 ,is not long deliberation as well as the advice of many friends necessary in order to avoid mistakes8 ,a4 ,st4 ,thomas says3 ,long deliberation and advice are required in doubtful matters1 but in those things which are certain and evident no counsel is required4 ,st4 ,thomas concludes his article on the religious state with these beautiful words3 ,it is a sweet yoke1 and those who bear it on their shoulders have the promise of being one day consoled by the delightful enjoyment of ,god and the eternal repose of the soul4 ,,chapter ,,xiv4 ,,vocations ,,to ,,the ,,priesthood4 ,q4 ,is it necessary to have a special vocation in order to enter the priesthood8 ,a4 ,yes2 for ,st4 ,paul says3 ,neither doth any man take the honor to himself1 but he that is called by ,god1 as ,aaron was4 ,our ,lord said to ,his disciples3 ,you have not chosen ,me2 but ,i have chosen you1 and have appointed you1 that you should go1 and should bring forth fruit1 and your fruit should remain4 99 99 ,for fuller information see larger catechism1 ,questions on ,vocations4 ,q4 ,which are the marks of a vocation to the priesthood8 ,a4 ,the principal marks are3 #a1 a virtuous life2 #b1 a pure intention2 #c1 a desire of becoming a priest4 ,q4 ,are not great talents necessary in order to enter the priesthood8 ,a4 ,no2 a person of ordinary talents may become a very useful and successful priest4 ,q4 ,why is a virtuous life necessary in one who aspires to the priesthood8 ,a4 ,st4 ,thomas1 the angelic doctor1 gives the following reasons3 ,we must place the sublime burden of the priesthood only on walls already dried by sanctity2 that is1 freed from the malignant humor of sin4 ,in another place the holy doctor says3 ,as he who takes orders is raised above seculars in dignity1 so should he be superior to them in sanctity4 ,q4 ,what is meant by a pure intention8 ,a4 ,the intention of securing one's own salvation and of promoting the glory of ,god by contributing to the salvation of others4 ,q4 ,what is meant by the desire to become a priest8 ,a4 ,it means an interior feeling or impulse of grace inclining a person towards the priesthood4 ,q4 ,how may this desire be obtained8 ,a4 ,by considering the goodness of our blessed ,lord1 ,his life of zeal1 and labor1 and ,his burning desire to save souls2 the honor and the reward of continuing ,his work2 by meditating on some passage of the ,sacred ,scripture or the truths of eternity2 by reflecting on the shortness of life and the dangers of secular pursuits4 ,q4 ,may this desire be acquired by external means8 ,a4 ,yes2 this desire may be the result of a sermon1 of the instructions of pastors and teachers1 or of advice and example4 ,it may come also from the prayers1 the good example1 and the encouragement of parents4 ,q4 ,how may a person know that this desire comes from ,god1 even indirectly8 ,a4 ,he can judge by the motives which prompt this desire2 a person evidently has a divine vocation when his desire of becoming a priest is fairly continuous2 when the motives are good1 and no serious obstacle exists4 ,,chapter ,,xv4 ,,do ,,vocations ,,to ,,the ,,priesthood ,,come ,,directly ,,from ,,god8 ,q4 ,is it necessary that vocations to the priesthood should come directly from ,god8 99 ,a4 ,no2 generally speaking1 ,god selects and prepares ,his ministers through those whom ,he has appointed to watch over the interests of ,his ,church4 ,even ,st4 ,paul did not receive his vocation directly from ,god4 ,he was converted directly1 but to his question3 ,lord1 what wilt ,thou have me to do8 he received this answer3 ,arise1 and go into the city1 and there it shall be told thee what them must do4 ,god made use of ,ananias to communicate to ,st4 ,paul his vocation4 99 ,almighty ,god1 who usually employs secondary agents in the choice of ,his ministers1 often selects pious matrons for moulding the character and directing the steps of their sons toward the sanctuary4 7,ambassador of ,christ1 by ,cardinal ,gibbons47 ,we highly recommend this most excellent work1 especially to students1 parents1 and aspirants to the priesthood4 ,q4 ,did all the other apostles receive their vocations directly from ,our ,lord8 ,a4 ,no2 in their first call several of the apostles were brought to ,our ,lord by indirect means3 ,st4 ,andrew and ,st4 ,john the ,evangelist were sent to the ,saviour by ,st4 ,john the ,baptist3 ,ecce ,agnus ,dei ,behold the ,lamb of ,god4 ,and the two disciples heard him ,john the ,baptist speak1 and they followed ,jesus4 ,he ,andrew findeth first his brother ,simon1 and said to him3 ,we have found the ,messias2 4 4 4 and he brought him to ,jesus4 ,on the following day he ,andrew would go forth into ,galilee1 and he findeth ,philip1 4 4 4 ,philip findeth ,nathanael1 and said to him3 ,we have found ,him of whom ,moses in the law1 and the prophets did write1 ,jesus1 the son of ,joseph of ,nazareth4 ,at first there is a disagreement of views and sentiments between ,philip and ,nathanael1 so that ,philip had to use persuasion to bring ,nathanael to his own way of thinking3 ,and ,nathanael said to him3 ,can anything of good come from ,nazareth8 ,philip saith to him3 ,come and see4 ,jesus saw ,nathanael coming to ,him and ,he saith of him3 ,behold an ,israelite1 indeed1 in whom there is no guile4 ,nathanael saith to ,him3 ,whence knowest ,thou me8 ,jesus answered and said to him3 ,before that ,philip called thee1 when thou wast under the fig-tree1 ,i saw thee4 ,many excellent subjects1 many a ,nathanael in whom there is no guile1 may be found loitering under the fig-tree of the world1 awaiting some zealous ,philip to call them to ,jesus4 ,,chapter ,,xvi4 ,,fostering ,,vocations ,,to ,,the ,,priesthood4 ,the fathers of the ,council of ,baltimore on ,fostering ,vocations4 ,q4 ,is it allowable for priests1 parents1 teachers1 and others to foster and encourage vocations to the priesthood in the youth committed to their care8 ,a4 ,it is not only allowable1 it is in some measure a duty4 ,q4 ,how is this proved8 ,a4 ,the ,fathers of the late ,plenary ,council of ,baltimore1 after the example of the ,fathers of the ,council of ,trent1 give very clear and practical instructions on this matter4 ,the ,fathers say3 ,we exhort in the ,lord1 and earnestly entreat pastors and other priests1 that they would diligently turn their minds to searching after and finding out1 among the boys committed to their care1 such as are fit for the ecclesiastical state and seem called to it4 ,q4 ,are not some parents to be blamed for their indifference or their opposition with regard to higher vocations in their children8 ,a4 ,yes2 the ,fathers of the ,second ,plenary ,council of ,baltimore gently rebuke certain worldly minded parents for not fostering vocations to the priesthood in their sons4 ,deploring the lack of such vocations1 the ,fathers say in their pastoral letter3 ,we fear that the fault lies in great part with many parents1 who1 instead of fostering the desire so natural to the youthful heart of dedicating itself to the service of ,god's sanctuary1 but too often impart to their children their own worldly-mindedness1 and seek to influence their choice of a state of life by unduly exaggerating the difficulties and dangers of the priestly calling1 and painting in too glowing colors the advantages of a secular life4 ,to such parents we would most earnestly appeal1 imploring them not to interfere with the designs of ,god on their children when they perceive in them a growing disposition to attach themselves to the service of the altar4 ,if ,god rewards the youthful piety of your sons by calling them to minister in ,his sanctuary1 the highest privilege ,he confers on man1 do not endeavor to give their thoughts another direction4 ,to those whom ,god invites to co-operate with ,him in the most divine of all works1 the salvation of souls1 the words of ,christ to ,his apostles are applicable3 ',amen ,i say to you3 every one that hath left house1 or brothers or sisters1 or father or mother1 or wife or children1 or lands for ,my name's sake1 shall receive a hundredfold1 and shall possess life everlasting4' ,,chapter ,,xvii4 ,,preventing ,,vocations ,,to ,,the ,,priesthood4 ,q4 ,is it a sin to prevent a person from following a vocation to the priesthood8 ,a4 ,yes2 because1 as we have seen1 the salvation of one who does not follow his vocation is greatly endangered2 also because in such a case the designs of ,god would be thwarted4 ,the late ,archbishop ,lynch1 of ,toronto1 is authority for the statement that the average priest secures the salvation of five thousand souls4 ,this means that on the average1 for every young man that becomes a priest there will be five thousand souls less in hell1 and five thousand more in heaven1 for all eternity4 ,hence he who prevents a vocation to the priesthood shall be responsible for the loss of numerous souls4 ,q4 ,is it right to pray for the grace of a vocation to the priesthood8 ,a4 ,certainly2 this grace1 as well as other special graces1 may very appropriately be made the object of prayer4 ,our ,lord1 pointing out the great number of souls to be saved1 said to ,his disciples3 ,the harvest indeed is great1 but the laborers are few2 pray ye therefore the ,lord of the harvest1 that ,he send forth laborers into ,his harvest4 ,many parents have by fervent1 humble1 and persevering prayer obtained for their sons the grace of being called to the sublime dignity of the priesthood4 ,q4 ,when a young man ascertains that he is called to the priesthood1 is his vocation fully decided8 ,a4 ,no2 because the secular priesthood and the religious priesthood are distinct states of life1 each having its advantages and its responsibilities1 and therefore a special vocation and special graces are necessary for each of these states4 ,hence in deciding between these two states a person should think earnestly1 and ask the grace to know whether he is called to the secular or to the religious priesthood ,,chapter ,,xviii ,,means ,,of ,,knowing ,,our ,,vocation4 #a4 ,prayer4 ,,st4 ,,james says3 ,if any of you want wisdom1 let him ask of ,god1 who giveth to all men abundantly1 and upbraideth not2 and it shall be given to him4 ,this wisdom1 according to ,cornelius ,lapide1 is the knowledge of our last end and of the means of attaining it4 ,young people without experience1 and having yet to choose a state of life1 have great need of this wisdom4 ,all things whatsoever you shall in prayer1 believing1 you shall receive4 ,prayer is the divinely appointed means of obtaining grace4 ,ask1 and you shall receive2 that your joy may be full4 ,know ye that the ,lord will hear your prayers1 if you continue with perseverance4 ,every one that asketh1 receiveth2 and he that seeketh1 findeth2 and to him that knocketh1 it shall be opened4 ,who is the man that can understand his own way8 ,god alone knows both the obstacles and the helps that you are to meet in your way4 ,cry out1 then1 with the ,royal prophet3 ,make the way known to me1 wherein ,i should walk2 for ,i have lifted up my soul to ,thee4 ,st4 ,liguori says3 ,we should pray earnestly to ,god to make known to us ,his will1 whatever may be the state ,he has in store for us4 ,do not fail to recommend yourself in a special manner to our holy ,mother1 the ,blessed ,virgin ,mary1 beseeching her to obtain for you the grace perfectly to fulfil the will of her divine ,son4 ,in all your doubts and anxieties1 says ,st4 ,bernard1 think of ,mary1 call upon her name4 #b4 ,freedom from ,sin4 ,when mortal sin reigns in the soul1 it acts like a dark cloud veiling from us the light of heaven3 ,for wisdom will not enter into a malicious soul1 nor dwell in a body subject to sins4 ,your iniquities have divided between you and your ,god1 and your sins have hid ,his face from you4 ,the way of the wicked is darksome2 they know not her into the wilderness1 and ,i will speak to where they fall4 ,god loves to communicate ,himself to those whose hearts are free from the defilements of sin4 ,blessed are the clean of heart2 for they shall see ,god4 ,the clean of heart shall see ,god1 not only in heaven1 but even in this life2 they shall see ,him in ,his works and recognize ,his providence in all ,his designs3 ,to them that love ,god1 all things work together unto good4 ,hence he who wishes to ascertain the state of life which he should embrace ought to keep himself constantly in the friendship of ,god3 ,draw nigh to ,god1 and ,he will draw nigh to you4 #c4 ,humility4 ,every proud man is an abomination to the ,lord4 ,god resisteth the proud1 and giveth grace to the humble4 ,the prayer of him that humbleth himself shall pierce the clouds2 and he will not depart till the ,most ,high behold4 #d4 ,retreat4 ,god loves to communicate ,his choicest favors in the silence of retreat3 ,i will lead her into the wilderness and ,i will speak to her heart4 ,if you cannot make a regular retreat1 at least avoid all dissipation of mind2 retire into the solitude of your heart1 after the example of ,st4 ,catharine of ,siena and other saints1 always remembering that ,god is near you and that ,he wishes to speak to your heart4 #e4 ,counsel4 ,my son1 do thou nothing without counsel1 and thou shalt not repent when thou hast done4 ,your best adviser is your confessor4 ,through his own vocation he receives special helps from ,god4 ,to know and to do ,god's will in the choice of a state of life is a grace which parents should earnestly invoke upon their children even from infancy2 and it is important that the children themselves1 especially from the time of their ,first ,communion1 should daily ask of ,god the grace to know their vocation4 ,for this purpose they would do well to say daily three ,hail ,marys1 or the following beautiful prayer of ,st4 ,bernard1 which might be appropriately said in common2 for where two or three are gathered together in ,my name1 there am ,i in the midst of them4 ,prayer of ,st4 ,bernard4 ,remember1 ,o most pious and compassionate ,virgin ,mary1 that from all ages it is unheard of1 that any one was forsaken who1 placing himself under thy maternal protection1 implored thy assistance and begged the favor of thy prayers4 ,animated with the confidence which this inspires1 ,i fly to thee1 ,o ,virgin of virgins and ,mother of my ,god1 and in the bitterness of my sorrow ,i throw myself at thy feet4 ,o ,mother of the ,eternal ,word1 despise not my humble supplication1 but listen graciously1 and mercifully grant me the request which from my heart ,i make to thee4 ,amen4 ,an indulgence of three hundred days4 ,,printed ,,by ,,benziger ,,brothers1 ,,new ,,york4