Choice of a Vocation

1. DEFINITION.—Man must live and move in the society of his fellowmen.¹ In return for the physical and intellectual advantages which he receives from them, he must endeavor to make himself as useful to them as he can, by choosing or accepting certain work which his inborn or acquired faculties or means enable him to perform. The sphere of activity to which he devotes his powers is called vocation in the broad sense of the term.

¹ Cfr. 1 Cor. XII, 12 sqq.; Gal. VI, 2; Phil. II, 4.

2. IMPORTANCE.—The significance of such a vocation arises from the fact that, when sanctified by religion, it becomes the natural basis of a higher, spiritual life, —"the garden, as it were, in which the seeds of eternal life are planted, grow, and ripen unto Heaven."

Every man is in duty bound to choose a definite vocation, —preferably the one which corresponds best to his natural endowments, inclination, and bodily constitution, —and to prepare himself conscientiously for it.²

² St. Ambrose says (De Offic., I, c. 44): “Let each one know his own disposition and apply himself to that which he has chosen as suitable to him; and therefore let him first consider what he should pursue. Let him know his good qualities, but also recognize his faults, and let him show himself an impartial judge of himself, so that he may apply himself to the good and turn away from faults.” (Migne, P. L., XVI, 87).

3. CHOICE OF A VOCATION.—In choosing a vocation the individual is governed by subjective and objective influences, some of which may exercise a certain compulsion, whereas others are entirely under the control of the will.³

³ Job XII, 10; Ps XXXVI, 23; Prov. XVI, 33; XX, 24; Wisd. VII, 16; Acts XVII, 28; Rom. XI, 36.

a) A degree of compulsion is exerted over each individual, first, by the social conditions and circumstances of the country or race to which he belongs, be they differences of class or caste, or of material means; secondly, by the social position of the family of which he is a member; thirdly, by his own natural talents and inclinations, which dispose him favorably for certain occupations, and fourthly, by the course and vicissitudes of his life. The latter, while they no doubt have a certain compelling force, are still subject to the guidance of Providence, that is, the Will and Wisdom of God, who is both infinitely wise and infinitely good. "Man proposeth, but God disposeth, and the way of a man is not his."⁴ Free-will and moral responsibility are never entirely destroyed by what is commonly known as milieu. Every man, even he who has his vocation practically pointed out to him by circumstances of birth or parentage, is obliged to give his interior consent, and no one may be forced into a vocation against his better knowledge or will. Such external and objective factors as birth, parental commands or wishes, and that which thoughtless men call chance, sometimes contain valuable indications in regard to a man's vocation, but they should not be allowed exclusively to determine his final decision.

⁴ Thomas a Kempis, De Imit. Christi, I, c. 19: “For man proposes, but God disposes; nor is his way in man.” (Ed. Pohl, II, 33).

This is true especially of the vocation to the priesthood and the religious life. Foolish parents sometimes compel their children to embrace the one or other of these important states by undue suasion, nay even by direct threats. As the final choice is generally not made before the individual has attained a somewhat advanced age, the fear of offending parents (timor reverentialis) cannot exert so strong an influence as to neutralize free-will. The liberty of choice is indeed rendered difficult, —not, however, from without, but from within, and hence the excuse, "I was forced into this state of life" is irrelevant.

b) Of the rules to be observed in the choice of a vocation, the first and most important is that the salvation of the soul must outweigh all other considerations. It would be as wrong, therefore, to try to work out one's salvation without regard to others, as to devote oneself entirely to their well-being, regardless of the fate of one's own soul.

Secondarily, and as a matter of considerably less importance, regard may be had for temporal advantages and the common welfare of society. Time contains the germs of eternity, and whatever we do for our fellowmen is apt, one way or another, to affect their eternal destiny. Hence it is forbidden to choose a vocation that is positively immoral or sinful in itself, as, e. g., to be a slave-trader or a pirate, but it is not forbidden to choose an occupation which does not redound to the immediate and tangible benefit of society, as, e. g., that of a hermit or member of a contemplative order. Man lives not by bread alone, but he has spiritual and moral needs, and prayer coupled with heroic renunciation is of great social and ethical value, as any one can see who will study the immense benefits conferred upon humanity by the Mendicant Orders.⁵

⁵ Cfr. St. Thomas Aquinas, Summa Theologica, 2a 2ae, qu. 190 sqq. and the Apostolic Letter of Leo XIII to Cardinal Gibbons (Jan. 22, 1899) condemning "Americanism," in which the Pontiff says: “How splendidly these [religious orders] have also deserved well of human society is certainly known by those who are by no means ignorant of what the continual prayer of a just man can accomplish in appeasing and winning the favor of the Deity (Jas. V, 16), especially prayer joined with affliction of the body.” —On the work of the religious Orders see Montalembert, The Monks of the West, English translation, with an introduction by Cardinal Gasquet, 6 vols., 1896. See also F. A. Mohler, Gesammelte Schriften und Aufsätze, Vol. II, Ratisbon 1840; M. Heimbucher, Die Orden und Kongregationen der kath. Kirche, 3 vols., 2nd ed., Paderborn 1907-08. —On vocation to the religious life cfr. M. J. Scott, S.J., Convent Life: The Meaning of a Religious Vocation. New York 1919.

Catholic moral science, as such, makes no distinction between higher and lower states of life, or between honorable and dishonorable occupations, but, accepting the differences existing in society, both ecclesiastical and civil, commands every man to preserve the constituted order and to refrain from breaking down, without sufficient cause, the barriers that separate the different classes. Let no one be ashamed of the class to which he belongs or the occupation in which he is engaged, but let all remember that the Divine Founder of Christianity chose to sojourn upon earth "in the form of a servant."⁶

⁶ Phil. II, 6 sq.—Cfr. Pohle-Preuss, Christology, 3rd ed., St. Louis 1919, pp. 95 sqq.

c) Besides the fundamental principles stated above, a man when choosing a vocation should have some knowledge of his own character and the work for which he is fitted. To acquire this knowledge is a strict duty. Unless a man knows his own character and has an earnest desire to save his soul, he will not be able to select the vocation for which he is destined, and unless he has previously familiarized himself with the obligations and difficulties of that vocation, he is likely to experience grievous disappointment.

Let it be further borne in mind that all vocations have two features in common, namely, work and self-denial, though not, of course, in the same degree. This is another reason why every man who is about to select his vocation, should endeavor to ascertain the will of God concerning himself, and then set to work to obey it. The means by which this may best be accomplished are mature deliberation at a time when the mind is calm and undisturbed, reading good books, consulting prudent and experienced advisers, and, above all, praying for light and grace from above.

READINGS.—J. B. Krier, Der Beruf, 4th ed., Freiburg 1909.—Berthier, Christian Life and Vocation, New York 1897. —A. Vermeersch, S.J., De Vocatione Religiosa et Sacerdotali, Bruges 1903 (Engl. tr. by Kempf, St. Louis 1925). —Hettinger-Stepka, Timothy, St. Louis 1912, pp. 1 sqq., 20 sqq., 34 sqq., 40 sqq. —Jos. Lahitton, La Vocation Sacerdotale, Paris 1909. —A. Mulders, La Vocation Sacerdotale, Bruges 1925. —J. Mausbach, Altchristliche und moderne Gedanken über Frauenberuf, München-Gladbach 1906, pp. 93 sqq. —Bernard Ward, The Priestly Vocation, London 1918. —H. Davis, S.J., "Religious Vocation," in the Irish Ecclesiastical Record, 54th year (1918), Nos. 608 sqq.—H. Noldin, S.J., Summa Theologiae Moralis, Vol. II, 11th ed., Innsbruck 1914, pp. 77 sq. —Thos. Slater, S.J., A Manual of Moral Theology, Vol. I, pp. 635 sq.—A. Lehmkuhl, S.J., Theologia Moralis, Vol. I, 11th ed., pp. 362 sqq. —Damanet, Choice of a State of Life, Dublin 1880.—M. J. Scott, S.J., Convent Life: The Meaning of a Religious Vocation, New York 1919. —J. Goettsberger in Einführung in das Studium der Kath. Theologie, Munich 1921, pp. 7-14—Chs. A. Bruehl in the Homiletic and Pastoral Review, Aug., 1924, Vol. XXIV, No. 11, pp. 1121-1128.

1. Once a man has chosen his vocation, he should persevere in it to the best of his ability and comply faithfully with the obligations which it imposes.¹

¹ Cfr. Matt. XXV, 14 sqq. (parable of the talents); Eph. IV, 1 sqq.; Acts XX, 18 sqq.

We do not mean to insinuate that a change of vocation is never permissible or advisable. We merely wish to lay down the general rule that frequent changes of vocation, or any change not dictated by reasonable and sufficient motives, is unjustifiable from the moral viewpoint.² Doubts may and often do arise with regard to the vocation chosen, and if feelings of disgust with its duties and obligations cannot be entirely suppressed, they should be regarded as temptations and vigorously combatted. Even when one has a well-founded fear (dubium prudens) that he may not be able to attain his eternal salvation or perform his allotted share for the welfare of society in the vocation he has selected, he should, if the choice is irrevocable (as in the case of a priest), repel all thoughts of change and make a virtue of necessity,³ nay, try to recognize in that necessity the will of God. Constant brooding over a past or future change of vocation is apt to paralyze a man's moral power and to destroy the joy with which he ought to go about his duties, whereas a firm resolution to do one's best in all circumstances, coupled with unremitting prayer, invariably brings down the grace of God and often enables a man to perform even the seemingly impossible.

² Cfr. 1 Cor. VII, 17 sqq.

³ Cfr. St. Jerome, Epist., 54 (al. 10), n. 6.

A mere change of occupation may, of course, be made for any good and sufficient reason, provided that no positive duty is violated thereby and the individual is satisfied that he is called to some other state of life.

He who, though in lowly station, fills his place with honor, is better off, socially and morally, than he who seeks a higher vocation for which he is not fitted. Talent and energy find a suitable field of activity in every state, and if properly applied, will yield personal satisfaction and social benefit.

In laying down this principle we do not, however, condemn those exceptional natures who break through the barriers of an humble station and aspire to higher tasks for which they feel themselves qualified. Nor do we believe in confining people too rigidly to classes or castes. The caste system, in particular, is more or less immoral. No class as such should be excluded from social honors and privileges. Every man is entitled to the advantages of civilization and culture, and where equal opportunities are open to all, we usually find that ability or intellectual power joined to moral probity succeeds in winning a fruitful sphere of activity. We hear much about an aristocracy of birth in Europe and an aristocracy of wealth in America; but the only true aristocracy is the aristocracy of character and talent.⁴

⁴ F. X. Linsenmann, Lehrbuch der Moraltheologie, pp. 683 sq.

The security of those in humble station finds graphic expression in the old Latin saying, "Procul a Jove, procul a fulmine." Everywhere and always fidelity to duty ranks above mere success.⁵ "It is all the same," says Lessing, "how an honest man makes his living, whether he splits wood or pilots the ship of State; what really matters, in his inmost conscience, is not the thought how useful he is, but to what extent he is willing to make himself useful." A man's true worth consists in faithfully endeavoring to fulfil his appointed task, whatever it may be; and in this all may enjoy equality, regardless of the existing differences of vocation and occupation.

⁵ Cfr. Acts XX, 18 sqq.; XXI, 13; Phil. II, 17. —Seneca, Ep., 25, 2: "Malo successum mihi quam fidem deesse." —IDEM, Ep., 14, 16: "Consilium omnium rerum sapiens, non exitum spectat."

There are various ways in which a man may sin against his vocation.

1. He injures himself and society if he neglects to seize the opportunity of securing a living, or to acquire the necessary facilities by developing his bodily and mental talents, or to prepare himself for what he perceives to be his vocation by the conscientious employment of his time and all available means of training.

The first and greatest sin one can commit against one's vocation, therefore, is to refuse to choose a vocation. This sounds paradoxical, but is literally true nevertheless. Failure to choose a vocation, when inexcusable, is a sign of sloth, and sloth, as we all know, is the source of innumerable sins. Tramping and vagabondage not only entail grave social dangers, but their victims as a rule deteriorate morally.

Any man who, without a reasonable excuse, fails to labor in some legitimate occupation, whether intellectual or physical, is useless to society, and forfeits the right to the benefits it confers upon its members. "If any man will not work, neither let him eat," says the Apostle,¹ and "in the Lord Jesus Christ" he charges and exhorts those who "do no work but interfere with others," to "earn the food they eat," lest they be excluded from intercourse with their brethren.²

¹ 2 Thess. III, 10 sqq.; cfr. 1 Thess. IV, 11.—St. Thomas, Summa Theol., 2a 2ae, qu. 187, art. 5, ad 2: "Non otiose vivit, qui qualitercunque vtiliter vivit."

² 2 Thess. III, 3, 10-12.

2. A man also sins against his vocation if he undertakes too many things or fails to make himself useful, physically or intellectually, to himself or to the community in which he lives, either because he is dissatisfied with what society offers him in return for his labor, or because a wrong disposition moves him to seek nothing but pleasure.

3. Another grievous sin against vocation is the pursuit of purely temporal rewards without regard to the supernatural. To lead a life devoted entirely to mundane ambitions and material gain degrades man to the level of the brute. "A voluptuous life," says the Angelic Doctor, "seeks its end in bodily pleasure, a tendency which is common to us and the beasts, and hence, in the words of the Philosopher [Aristotle ], such a life is bestial." ³ Unprofitable like the beast's is the life of him who has no supernatural faith, for faith is the foundation of vocation, and without it no one can pursue his course with joy and spiritual profit.

³ Summa Theol., 2a 2ae, qu. 179, art. 2, ad 1: "Vita voluptuosa... est vita bestialis."

Work performed in the spirit of faith and prayer is like the gold standard, says Bishop Keppler; it has a fixed, nay an eternal value. "Thus earthly deeds assume heavenly worth; they become treasures which moths and rust cannot consume, nor thieves dig up and steal; they produce everlasting merits which give title to a crown. Performed for the honor of God and with the help of the divine power of grace, they become copies and images of God's omnipotent activity."⁴

⁴ P. W. von Keppler, More Joy, tr. by Jos. McSorley, C.S.P., St. Louis 1914, pp. 229 sqq.—Cfr. Ps. CXXVI, 1; 1 Cor. III, 7.

READINGS.—F. H. Linsenmann, Lehrbuch der Moraltheologie, Freiburg 1878, pp. 683 sq.—Fr. Probst, Kath. Moraltheologie, Vol. II, 2nd ed., pp. 389 sqq., Tübingen 1853.—H. Noldin, S.J., Summa Theol. Mor., Vol. II, pp. 77 sqq.—J. Kearney, C. S. Sp., "Vocation: Its Essential Elements," in the Irish Ecclesiastical Record, No. 650 (Feb., 1922), pp. 165 sqq.

IV. Concerning vocation and election of state. - If an adolescent makes mention of election of state, let the confessor direct him toward his true vocation. For this it is necessary to recall:

1. That it is not his part to determine the vocation of the penitent, but only to uncover the vocation given by God: for vocation is a special destination which God chooses and gives to someone with the qualities and helps necessary for this.

2. That God always makes the things necessary for a man to follow his vocation, both by giving the required aptitudes and by placing him in suitable external circumstances, by which to correspond to the vocation of God, if he does not sin, is at least possible.

3. That God calls someone in various ways, especially three:

a) by a sudden and extraordinary vocation, as He did for St. Paul;

b) by means of inspirations by which, especially during prayer, He sweetly inclines toward such a mode of living, so that the will of God is clearly evident; the inclination must be constant, tranquil, and of pure intention;

c) by the sole means of natural reflection, by which someone with tranquil mind and right soul examines what state of life is more congruent with his aspirations, dispositions, means and intentions, and salvation. The two latter modes are often joined, for inclination without reflection easily exposes to fallacy, just as also sometimes reflection without inclination does.

4. For knowing the vocation of the penitent, just as he himself, so also the confessor must pray, and examine the dispositions, aspirations, qualities, means, and intentions of the young person, and remove every influence of human consideration, solicitous concerning the will of God alone.

5. But once the matter has been decided, the penitent is to be directed with great firmness against whatever reluctances and difficulties occur, or considerations stirred up by self-love or fear of deception. For obstacles have their origin either from a more vivid imagination, from a hesitating mind, from nature rebelling, or from the devil.

V. Especially A. concerning the religious state: 1) as to aptitude, there are necessary: good health, relatively sufficient intelligence with right judgment, whence the notably melancholic or scrupulous are not suitable; a good character which can bear the burdens of common life; piety; 2) as to the end, let it be supernatural, e.g., holiness, zeal, reparation, or preservation; not natural or worldly, such as convenience of life, complacence of parents, or ambition for honors; 3) as to conservation of vocation, the confessor must enjoin the caution of secrecy, assiduous prayer and frequenting of the sacraments, separation from the world, namely, as far as can be done, from every dissipation, worldly association, worldly amusements.

B. For the priestly state in the world, the confessor must seriously examine sufficient capacity, especially intellectual capacity and competent knowledge, chiefly practical judgment, a right end (as for a religious) and probity of life. Aspirants to the priesthood, just as to religion, must be holy, indeed rather holier because they remain in the dangers of the age; and therefore, that someone may become a good priest in the world, it is necessary that first he has led a very exemplary life, remote from worldly amusements, from idleness and bad companions, and devoted to prayer and frequenting of the sacraments, and especially chaste; otherwise he exposes himself to danger of damnation.

It should be noted that these things are to be understood concerning indications of the divine will or concerning vocation in first act and proximate aptitude, for vocation formally and in second act is given by the bishop, in the name of Christ.

C. For the matrimonial state, to which most men are destined by a common vocation, let the confessor admonish adolescents 1) that they not think prematurely about entering marriage or begin courtship, or that girls not flit altogether lightly among several suitors; 2) that they soon refer every purpose or proposal of marriage to parents, to seek their counsel and assent, and never wish to contract marriage with dishonor to the family or against unwilling parents, unless they have a just cause by which they are excused; 3) that they propose an honest end in contracting marriage: namely, not mere pleasure, but their own salvation and that of children, and a happy mutual life in honesty and virtue; 4) that they not contract betrothal unless marriage is already imminent.

But betrothed persons a) are to be taught that, as regards carnal delight, nothing more is licit for them than for those altogether free; wherefore, lest they succumb to temptations, let them beware excessive familiarity and not defer the celebration of marriage for long; but especially let them beware, both because of danger and because scandal must be avoided, lest they cohabit in the same house; b) they are to be exhorted to confess their sins diligently and to approach the holy Eucharist and the sacrament of matrimony piously; c) although it belongs to the proper parish priest to teach the betrothed the obligations of the conjugal state, nevertheless they are also usefully admonished briefly by the confessor concerning those things which are licit or not licit in marriage, concerning preserving peace, and concerning offspring to be preserved, baptized, and educated.

D. As regards the state of virginity in the world, for girls "who desire to consecrate their virginity to Jesus Christ in the world, let the confessor not permit them to vow chastity perpetually unless he knows that they are well founded in virtues, and taught in the rules of the spiritual life, and especially exercised in prayer. In the beginning he can permit them only to vow chastity for some determinate time, namely from the solemnity of one feast to another." Thus St. Alphonsus, Pr. conf., n. 93.

1150. • 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.

1151. 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

1152. • 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.

1153. • 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.

1154. • 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.

1155. • 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

Case.—Of the many serious duties of the confessor, that of deciding vocations is an extremely grave and important one. A young friend of mine is desirous of entering a religious community. He has consulted his confessor who has endeavored to dissuade him from doing so, persuading him on the other hand to enter the Seminary and there study for the secular priesthood. He has used the usual arguments and gone so far as to urge the aspirant’s parents to use all their influence to this end. My friend is very distressed and feels inclined to yield on this point.

Question.—Does he owe obedience to his confessor in this matter?

Solution.—Neither parents nor confessor have any authority to interfere with the known Will of God, once that Will has been duly manifested. If a confessor endeavors to deter a candidate from following the higher life, merely because of his own peculiar ideas on the subject, or for any other unworthy motive, he is gravely sinning. He is interfering with the work of the Holy Ghost and using unjustly his influence to put the young man in a false and dangerous position in life. By virtue of his office as director in the confessional, he is bound to give unprejudiced advice, and he sins against justice as well as against charity by interjecting himself and his opinions into so sacred a matter at so sacred a time. Parents are likewise sinning when they throw unnecessary obstacles in the way of a vocation, or for worldly reasons turn a child from the path marked out by almighty God through the inspiration of the Holy Ghost. In this case the child must obey God, not man, even though the man in question be father or mother. But it may be that the confessor is moved by a very worthy motive and not by any unworthy design. Perhaps after due consideration and much prayer for guidance, he has arrived at the conclusion that the young man has no vocation for the religious life but for the secular clergy. In such a case he is fully justified in assuming the position he has taken in urging the young aspirant to give up all idea of a religious vocation. This is no trifling matter. It is as important to put the young man in the Seminary when he is not called to the religious life as it is to put him in the novitiate when he is not called to the ranks of the secular clergy or the world. Where then the motive is proper and the judgment unbiassed, the action of the confessor is indeed praiseworthy. Let the young aspirant be obedient and God will not permit him to go wrong.