appendix — Gury-Ballerini, Compendium of Moral Theology (8th ed., 1884)
Appendix. On Clerical Vocation
- I. The necessity of a divine vocation is demonstrated chiefly from sacred Scripture: Neither doth any man take the honor to himself, but he that is called by God, as Aaron was, Hebrews 5:4. - Hence the Apostles, in order that they might substitute another Apostle in the place of Judas the traitor, prayed to God thus: Thou, Lord, show whom thou hast chosen. Christ himself said, John 10:1: He that entereth not by the door into the sheepfold is a thief and a robber; but he that entereth in by the door is the shepherd of the sheep. - Again, John 15:16: You have not chosen me, but I have chosen you. - Again, Luke 10:2: Pray ye the Lord of the harvest, that he send laborers into his harvest. Therefore, those who are not called by God intrude themselves, and they are those concerning whom the Lord says through Jeremiah (23:21): I did not send prophets, yet they ran. - St. Ligorius, no. 802.
- II. The principal signs of divine vocation to the ecclesiastical state are the following: suitable knowledge, probity of life, right intention, or the desire of devoting oneself to the divine glory and the salvation of souls. - St. Ligorius, ibid.
He who, without a vocation ascertained from such signs, intrudes himself into the sacred ministry cannot be excused from great presumption, and perhaps from grave fault, since he exposes himself to great danger of damnation. But Bishops who promote to sacred Orders those who are not called commit themselves to a greater danger, from the saying of the Apostle, 1 Timothy 5:22: Impose not hands lightly upon any man, neither be partaker of other men's sins. Hence in Canon law, chapter Nullus, it is prescribed that no one be ordained unless he has been proved.
- QUESTION. What must a Bishop do that he may sufficiently prove candidates for sacred Orders?
Reply. Thus St. Ligorius, ibid.: For this proof to be sought by the Bishop, it does not suffice that he himself knows nothing evil concerning the one to be ordained; but he must be made certain of his positive probity according to the sublimity of the rank to which the latter desires to ascend.... In seeking this proof, Bishops therefore ought not to be content with the simple attestation of Pastors, who, led by human considerations in granting attestations of this kind, easily indulge Clerics lest they draw upon themselves the hatred of them and of their relatives; but in addition, secret information having been obtained from other trustworthy persons, they must be made certain not only that the one to be initiated is not evil... but also that he is positively good, namely, that he leads a spiritual life, is assiduous in Churches, frequents the Sacraments and prayer, lives separated from secular persons, associates with well-behaved companions, devotes himself to study, uses modest clothing, etc.
See many other things concerning the obligations of Clerics in the Treatise on States, namely, concerning celibacy, no. 40; concerning the wearing of the habit and tonsure, no. 45; concerning the recitation of the Divine Office, no. 49 and following; etc., etc.
End of the Treatise on Order.