II. On Divine Vocation

Is divine vocation required? - R. In the affirmative. In the Norms of the S. C. Bishops and Regulars, June 28, 1901, art. 55, 56, it is said that, among the conditions required for the admission of aspirants to the Institute, first of all a true vocation proceeding from a supernatural end is required.

It is certain that a divine vocation is given to the religious state, by which namely God calls some, before others, to this more excellent state, and bestows graces so that they may rightly live according to it. This is proved: 1. from the common authority of the doctors; 2. because, if divine vocation is given to the priestly state, the same must consequently be said of religious life, which is a more perfect and much more difficult state. For since the clerical and religious states contain the exercise of greater holiness than that which is commonly required of all, God does not move all, but only some, by special movements of grace to embrace it. Cf. S. C. of Religious, April 5, 1910, ad 2; St. Alphonsus l. 6, n. 802, 803, 804.

Note: The Saints judge that this vocation is always from God; for it cannot be from nature, which abhors the chastisement of the flesh; nor can it be from the devil, since it induces man to good from a good end. St. Thomas 2. 2, q. 189, a. 10 ad 1. - The ordinary signs of vocation are: aptitude for the obligations of the religious state in general, and for the observance of this or that order in particular; right intention, namely the desire of being free for the divine glory, for one's own salvation, and for the salvation of souls, St. Alphonsus l. 6, n. 802; a constant and right inclination to such a state, notwithstanding some past hesitation arising from temptations of the devil or from the repugnance of nature, although in reality that inclination is not necessary for having a true vocation; a certain interior peace and joy from the consideration of such a state as suitable to oneself for obtaining one's salvation more securely and fruitfully. But extraordinary signs are: divine revelation; a certain singular inspiration of such a state. - In this matter there is no need of the counsels of many and of long deliberation. St. Thomas q. 189, a. 10. - Clement VIII, C. Cum ad regularem; Spiritual Exercises of St. Ignatius on Election; L. l. 6, n. 802; Lugo, Resp. Mor. l. 3, d. 1, n. 5, 6, 8.

Whether and how does one sin who, not called, nevertheless receives the state of religion? - He sins of himself gravely if he clearly knows the defect of vocation, because of the proximate danger of transgressing the grave obligations of the religious state, to which knowingly and willingly he exposes himself. Yet he will be excused from that fault if he is supposed to have the will of fulfilling, with the grace of God, the obligations of the state assumed. "A novice who would enter religion with the mind of not persevering can with difficulty be excused from grave fault, because of the temporal damages and inconveniences which he would then bring uselessly to the religion, and also because of the scandal which he would furnish to other novices; for the example of a companion introduces a great temptation to another." L. l. 6, n. 785. In the Catechism published at Rome in the year 1913 by command of the Holy Father Pius X, it is said: "He who would enter the Priesthood without vocation would act most badly, because he could with difficulty observe its most grave obligations, with evident danger of public scandals and eternal perdition." Moreover, he who entered religion from a disordered intention and not from divine vocation should do sincere penance and hope in the Lord. Necessary graces certainly will not be lacking to him; and he can easily also have special helps from the riches of divine Goodness and Mercy. St. Thomas 2. 2, q. 189, a. 10. - St. Alphonsus l. 6, n. 802, 803.

What about those who induce others to religion? - "It must be said," says St. Thomas 2. 2, q. 189, a. 9, "that those inducing others not only do not sin, but merit a great reward. - Yet a threefold disorder could happen concerning an inducement of this kind: if he allures him violently, simoniacally, or by lies." Cf. Quodl. 3, q. 5; Trent s. 25, c. 18 de Reg.

Whether and how does he sin who, sensing himself called to religion, does not obey the divine vocation? - R. "To neglect a religious vocation of itself is not sin; for divine counsels of themselves do not oblige to fault. Yet by reason of the danger of eternal salvation to which the one called commits himself, making the choice of state not according to the divine good pleasure, it cannot be excused from some fault. And indeed, if someone believed that, remaining in the world, he would incur damnation, both because of his own frailty which he has experienced among the occasions of the world, and because of the lack of helps which he would have in religion, he cannot be excused from grave sin, since he casts himself into grave danger of his salvation.... But whether the conscience of those is in a bad state who, having already become morally certain of God's vocation to religion, strive to persuade themselves that, by remaining in the world or returning to it, they can work out their salvation equally easily? It does not seem to be doubted that these expose themselves to great danger of salvation.... But the reason of this danger is that he who remains in the world against God's vocation will not have the congruous helps of grace which God prepared for him in religion; and therefore, destitute of them, he will with difficulty resist the temptations of the world, and thus, succumbing, will incur damnation.... Moreover I do not wish to pronounce an absolute judgment on this point: I leave it to the wise." L. 78.

Therefore in practice particular cases with all their circumstances are to be maturely weighed; and no one after the fact is to be cast into despair, but courage is to be added to him, so that, if the fact no longer has a remedy, he may trust in God, who is rich in mercy, and may establish a Christian and holy life with greater solicitude. - Elbel, de Actib. human. 124, 125; Lugo, Responsa Moralia l. 1, d. 28.

Whether and how do they sin who turn others away from the religious state? - He who by force, fraud, or grave fear impedes or turns someone away from religion sins gravely, even against justice. This is proved from Trent s. 25, c. 18 de Reg., where he is excommunicated who impedes a girl from religion. But each one has a right not to be impeded by force or deceit from the attainment of good. But if the turning away is done only by prayers or promises, it will be a grave sin only against charity, because this cannot be without grave harm to him who is drawn away from religion. "But parents," adds St. Alphonsus 77, "turning children away from religion, I think, offend by a twofold grave sin; for besides the sin against charity, they commit another sin against piety, since they themselves from their proper office of education are held under grave obligation to devote themselves to the spiritual advancement of their children.... Yet I do not therefore deny that many parents can be excused from mortal sin, at least for some brief time, by reason of ignorance or inadvertence, which can easily be in them because of vehement affection of the flesh toward their children." - Elbel l. c. n. 126; L. l. 3, n. 663; St. Thomas Quodl. 3, a. 1.