Article — Konings, Theologia Moralis
ARTICLE II: ON THE NECESSITY OF VOCATION TO THE RELIGIOUS STATE
- It is certain that divine vocation is given, namely that by most benign providence God calls some before others to a more excellent and more perfect state, and at the same time bestows endowments and graces for rightly executing and preserving it, especially as to the ecclesiastical and religious state. For all things in the natural order are governed by God in the mode proper to individuals; therefore a fortiori in the supernatural order. Otherwise, for embracing and pursuing the more perfect state, special endowments and graces are required, which can be granted by God alone, the supreme dispenser. It is clear besides from various places of Sacred Scripture. Thus concerning Priesthood in particular the Apostle says:1 Neither does anyone take the honor to himself, but he who is called by God as Aaron. ... Moreover the same must be said of religious life, which is a more perfect and much more difficult state. (s) p. 483.
Appendix annotation (s), to n. 1150. p. 444. col. 2. Among the Doctors it is controverted whether a special vocation, distinct namely from that general one by which Christ the Lord commends the evangelical counsels, is necessary for the religious state. Yet even those who deny the necessity of a special vocation universally admit these things: 1. There are those who by divine or ecclesiastical law are impeded (n. 1157) from taking up the religious state. 2. They sin who, led by an undue end, embrace this state; likewise those who know that there are lacking to them, with or without their own fault, those conditions of soul or body without which they either will not be able to observe, or in fact will not observe, the evangelical counsels or the rules of the special Religion which they are going to profess.
- Questions. - Query 1° Whether or how he sins who, feeling himself called to Religion, does not obey the divine vocation?
Resp. 1° Per se, rigorously speaking, he sins in no way, because divine counsels of themselves impose no obligation, since in this precisely they differ from precepts.
Resp. 2° Yet he can scarcely be excused from some fault on account of the danger of eternal salvation to which he commits himself. Indeed he would not be excused from grave sin who had been persuaded that this was the only means remaining for him of obtaining eternal salvation, that he flee from the dangers of the world.
But are those in a bad state who, morally certain concerning 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 doubtful that these expose themselves to a great danger of salvation; because by remaining in the world against the vocation of God, they deprive themselves of those special helps which the providence of God had prepared for them in Religion, and therefore with difficulty they will resist the temptations of the world. Yet St. Alphonsus does not dare to bring a certain judgment on this; nevertheless he inclines much more to the opinion condemning this of mortal sin.2
Notes to n. 1151. (1) Hebr. 5. 4. (2) L. V. 78. v. Utrum.
- Query 2° How does he sin who, not called, professes Religion?
Resp. He sins gravely if he clearly knew the defect of vocation, especially on account of the danger of salvation which he incurs while he undertakes obligations which morally he will not be able to satisfy. Fault will cease when he grieves over it, firmly proposing, grace having been implored, to fulfill the obligations of the state already undertaken.
- Query 3° Whether those sin gravely who turn away sons, subjects, or any others from the religious state?
Resp. 1° Affirmatively, if they turn them away unjustly through threats, force, fraud, or importunate prayers; because they impede them from the attainment of a great good to which they have a right, and expose them to the danger of eternal salvation. When those turning away through threats, force, fraud are held to restitution, see n. 805. 3°.
Resp. 2° Affirmatively, for the most part, even if they turn them away only by prayers and promises; because this cannot be without grave damage to them. - Thus commonly with St. Alphonsus,1 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 prove their constancy, or on account of another just cause. But that cause can be judged just on account of which even the Superiors of the Order would not easily admit the candidate. Moreover even in proving the constancy of the younger, no small discretion is needed, lest the fragility of the candidate turn him away from a vocation otherwise true. Wherefore in this matter, to avoid illusions, one must stand by the counsels of a confessor or of an upright and learned man.
Query 4° Whether children entering Religion against the will or without the knowledge of parents sin?
Resp. Negatively, speaking per se, although in practice this ordinarily is not expedient, unless they rightly fear unjust vexation or impediment. The reason is that unless parents stand in the way for a just cause, children are altogether free concerning the choice of a state of life. - Recall the things said n. 425.
Notes to n. 1153. (1) L. V. 70.
- Query 5° What are the signs of religious vocation?
Resp. Generally speaking, or according to ordinary providence, two things are required and suffice for proving divine vocation, namely due aptitude and propensity of the will.
1° 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 good character, in a soul submitted to the yoke of obedience, in relatively sufficient knowledge, and in the absence of defects of body and soul which are opposed to the character of this life.
2° Inclination must be a) spontaneous, which generally arises from this, that the religious state is presented to the mind as congruent to one's own disposition, and suited to bringing about internal peace and happiness; b) constant, which therefore is not subject to frequent changes, notwithstanding otherwise some past delay arising from temptations of the devil or from a certain 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 c) must be right, namely proceed from a pure intention, from the mere desire of obtaining salvation more easily, of procuring the greater glory of God or also the salvation of souls, etc.
I said: generally speaking, or in ordinary providence; because there are more evident signs of vocation, namely 1° divine revelation, as St. Paul, St. Aloysius Gonzaga, St. Stanislaus Kostka, etc. were called; 2° a singular inspiration, which consists in an internal motion by which someone is vehemently impelled to a more perfect life and is, as it were, drawn.
Note. - Doubt concerning vocation persisting after long probation through protracted examination and fervent prayer, and the matter having been submitted to a prudent confessor and to Superiors constituted by God, one must remain in the inferior state; for no one ought to ascend to the superior state unless he is morally certain of divine vocation. Thus in the opinion set forth n. 1150.
- Query 6° To what is he held who has vowed religion?
Resp. Distinguish. 1° He who vowed religion in general, that is, not determining either Order, or place, or laxer or stricter discipline, is held by ordinary means to seek some one in which discipline flourishes, at least as to the more principal observances. - If he is rejected from that one, he more probably must seek another, because his vow is general, concerning some Religion.
2° He who vowed Religion in species is held to enter some house of that Order, and where he is rejected by one, he is held to use ordinary means so that he can enter another.
3° He who vowed it individually, determining the place in such a way that he does not intend another, if he cannot be admitted into the fixed house, will be free; because he bound himself under this condition only.1
Query 7° Whether one vowing religion sins gravely if, having entered, he departs?
Resp. Affirmatively, if he does not have a just cause; but negatively if he did not have the mind of professing, but only of trying. - If he is cast out as unfit, he must apply moderate diligence so that he may become fit for another; but if he has attempted this in vain, he commits no sin by remaining in the world, because the vow has been made impossible.1
Notes to n. 1155 - note sequence 1. (1) Cfr. L. IV. 222. L. V. 72. Notes to n. 1155 - note sequence 2. (1) L. V. 72.