Chapter II. On Religious Vocation

148. • It is certain that there is given a divine vocation, that is, that God by most benign providence calls some before others to a more excellent and more perfect state, and at the same time lavishes the gifts and graces for rightly executing and preserving it, especially as to the ecclesiastical and religious state. For since all things in the natural order are governed by God in the mode proper to each, therefore a fortiori in the supernatural order. On another ground, special gifts and graces are required for embracing and pursuing a more perfect state, which can be conceded by God alone, the supreme dispenser. It is established moreover from various places of Sacred Scripture. Thus concerning the Priesthood in particular the Apostle says, Heb. 5:4: "Nor does anyone take honor to himself, but he who is called by God, as Aaron...." Moreover the same thing must be said about religious life, which is a more perfect and much more difficult state.

149. Questions. - QUESTION 1º. Whether or how does one sin who, feeling himself called to Religion, does not comply with the divine vocation?

Resp. 1º Per se, strictly speaking, he sins in no way; because divine counsels per se impose no obligation, since in this precisely they differ from precepts.

Resp. 2º Yet he can scarcely be excused from some fault because of the danger of eternal salvation to which he commits himself. Indeed he would not be excused from grave sin who was persuaded that this one means of obtaining eternal salvation remained for him, namely that he flee from the dangers of the world.

But indeed, are those persons in a bad state who, morally certain about a divine vocation to Religion, strive to persuade themselves that they can obtain their salvation equally easily by remaining in the world, or by returning to it? It does not seem to be doubted that these persons expose themselves to a great risk of salvation; because by remaining in the world against the vocation of God, they deprive themselves of those special helps which God's providence had prepared for them in religion, and therefore they will with difficulty resist the temptations of the world. Nevertheless St. Ligorius does not dare to render a certain judgment about this.

150. • QUESTION 2º. How does one sin who, not called, nevertheless undertakes the more perfect state of Religion or of the Clericate?

Resp. He sins gravely, if he has clearly known the defect of vocation, both on account of the reverence due to sacred Orders and Religion, both on account of the injury brought upon God, and especially on account of the danger of salvation which he incurs, while he undertakes obligations which he will not be able morally to satisfy, as one lacking the special helps which are conceded by God only to those called. Nevertheless he will be excused from that fault if he has a firm will of fulfilling the obligations of the state undertaken.

151. • QUESTION 3º. Do parents or Superiors sin gravely who turn children or subjects away from the religious state?

Resp. 1º Affirmative, if they turn them away unjustly by threats, force, fraud, or importunate prayers; because they impede them from the attainment of a great good, to which they have a right ¹.

¹ ** They not only impede from the attainment of an immense good, but expose their children to the risk of eternal salvation.

Resp. 2º Affirmative, for the most part, even if they turn them away only by prayers and promises; because this cannot be without grave harm to them. - Thus commonly with St. Ligorius, who says that this opinion is altogether to be held against some. - Yet parents do not sin who oppose for a time the pious desires of younger children in order to test their constancy, or because of another just cause ². Nevertheless in this matter, in order to avoid hallucinations, they ought to stand by the counsels of the Confessor or of an upright and learned man.

² ** That cause can be judged just on account of which not even the Superiors of the Order would easily admit the candidate. For the rest, even in testing the constancy of the younger ones, no small discretion is needed, lest namely the candidate's frailty turn him away from a vocation otherwise true.

QUESTION 4º. Do children sin by entering Religion when their parents are unwilling or unaware?

Resp. No, speaking per se, although in practice this ordinarily is not expedient, unless they deservedly fear unjust vexation or impediment. The reason is that unless parents oppose from a just cause, children are altogether free concerning the choice of a state of life. - Recall the things said concerning the fourth precept, tom. 1, n. 369.

152. • QUESTION 5º. What are the signs of a religious vocation?

Resp. Speaking generally, or according to ordinary providence, two things are required and suffice for proving a divine vocation, namely due aptitude and propensity of the will.

1º Aptitude is understood as suitability for the religious state in general, and in particular for the observance proper to such an Order. But it consists especially in right judgment, in a good disposition, in a soul submitted to the yoke of obedience, in relatively sufficient knowledge, and in lack of defects of body and soul which are repugnant to the reason of this life. 2º A natural ³ and constant inclination, which therefore is not subject to frequent changes, notwithstanding otherwise some past tergiversation arising from temptations of the devil or from some repugnance of nature. Yet it is not required that the inclination proceed from spontaneity or propensity more than from intimate persuasion of soul. Moreover that inclination ought to be right, namely to proceed from a pure intention, from the mere desire of attaining salvation more easily, of procuring the greater glory of God or even the salvation of souls, etc.

³ ** Understand natural here as a spontaneous propensity of soul, which arises almost from this, that the religious state is presented to the mind as congruous to one's proper disposition, and suitable for bringing about internal peace and happiness.

I said speaking generally or in ordinary providence; because there are more evident signs of vocation, namely 1º divine revelation, as St. Paul, St. Aloysius Gonzaga, St. Stanislaus Kostka, etc., were called; 2º singular inspiration, which consists in an internal motion by which someone is vehemently impelled to a more perfect life and, as it were, drawn.