Do I have a vocation?

- Foreword
Fr. Barrielle was spiritual director for St. Pius X Seminary in Ecne, chosen for this extremely important
role by Archbishop arcel !efeb"re, Founder of the Society of St. Pius X.
In this work dedicated to St. Joseph, patron of vocations, Fr. Barrielle explains the basic principles of Catholic
doctrine concerning a religious vocation. He wrote the booklet in !"#, at a ti$e when the fruits of %atican II were
not &et clear, and accordingl& he references the council docu$ents. 'fter all, the docu$ents of the Council sa&
$an& things that are traditional, but $an& other state$ents are couched in a$biguous ter$s that can be ( and
have been ( taken in several senses. It was the outrageous exploitation of these ter$s, above all, that has $ade
for the destruction of the $odern da& Church and the plunge in the nu$ber of those answering the call of a
vocation. )nce Fr. Barrielle perceived this dangerous trend, he refused to participate in the destruction of the
Church and allied hi$self with the SS*+.
---------------------------------------------------------------------------------------------------------------------------
--------
Do I have a vocation?
#ere we spea$ of the particular %ocation by which &od calls one to a hi'her state of life. an renounces
the world in order to 'i"e himself totally to &od and binds himself to the obser"ance of the e"an'elical
councils. (t is to this hi'her state of life that one 'enerally reser"es the word )%ocation* in its strict
sense.
,-he Fathers $ost strongl& exhort those who are preparing for the sacred $inistr& to develop a keen awareness
that the hopes of the Church and the salvation of souls are being co$$itted to the$..
/%atican II ( )ptata$ -otius n. 001
2ver&one is called to Sanctit&, to Salvation3 ,the 4od of all grace, who hath called us unto his eternal glor& in
Christ Jesus,. sa&s St. *eter / *et. 5361. 7e do not speak here of the vocation of ever& $an to Salvation, but of
the particular %ocation b& which 4od calls one to a higher state of life. -here, be&ond the observance of the
co$$and$ents of 4od, a $an renounces the world in order to give hi$self totall& to 4od and binds hi$self to the
observance of the evangelical councils. It is to this higher state of life that one generall& reserves the word
,%ocation. in its strict sense.
Troubling questions
8'$ I called b& 4od to a state of life of perfection rather than to live in the world98
8:o I have a vocation98
,Can I9 Should I give $&self totall& to 4od9.
Here we have a ;uestion which has troubled $an& generous souls.
It even happens that consecrated souls, in the face of te$ptations or of the ,de$on of $idda&,. are troubled and
ask the$selves3 ,'$ I following the right path9 7as I not $istaken in entering the Se$inar&9 the Convent9.
'nd the devil profits fro$ this to confuse, trouble, and discourage these souls b& scruples3 ,7ho knows if...9 '$ I
following the right path9. etc<
Both in order to $ake clear for the &oung people who, standing on the threshold of their adult lives, pose this
incalculabl& i$portant ;uestion to the$selves3 ,:o I have a vocation9., as well as for troubled souls who are
alread& in the religious life, we are going to consider the ;uestion head on. -he first point to consider is3
There are more vocations than one thinks.
4od has alwa&s given the world the vocations it has needed3
,In no ti$e and in no place can one think that 4od does not provide for the needs of the Church and, as in the
past, that He does not call to Hi$self innu$erable batallions of receptive adolescents, in their generosit&, their
strength, their integrit&, their purit&, to obe& the voice of Christ and have the desire to devote the$selves to the
Church<.
/*ope *aul %I, 'llocution to the Congress of *riestl& %ocations, :ec. =, !""1.
If all those who had been called b& 4od would have responded, the world would alread& be converted. But we
$ust consider3
-hose who were not born> 7hat a ?o& and glor& for those large fa$ilies fro$ which 4od has chosen
so $an& elite vocations3 a little -h@rAse /ninth child1, a St. Ignatius /eleventh1, a St. Francis +avier
/thirteenth1, a St. Catherine of Siena /twent&Bfourth>1. 7ithout rashl& ?udging individual cases < what a
sha$e if Cada$e Cartin had refused to bear her ninth child> -he world should not have St. -h@rAse of
Disieux>
-here are the onl& children... adored... the& are not accusto$ed to sacrifices. 'nd then, a fa$il& for
which 4od is not 4od, is not proper soil for vocations>
-here is that $onstrosit& of an education where 4od and His Christ are continuall& $ade an
abstraction. -his is a fact $an& ti$es verified and besides proclai$ed b& those who have engineered
atheistic teaching, i.e. teaching which willfull& excludes speaking of 4od, His Eevelation, the :ivinit& of
Jesus Christ and our duties toward Hi$, and so on. -here is nothing better than this for dr&ing up a
vocation in a $an /and $uch $ore for wo$en1.
Dastl& there are those who feel the call, but do not wish to answer it.
%atican II proclai$s in its ,:eclaration on Religious Liberty.3
,-he rights of parents are violated if the children are constrained to attend classes which do not correspond to the
religious conviction of the parents, or if one i$poses a uni;ue $ethod of education fro$ which religious for$ation
is co$pletel& excluded..
But when &oung Christians are given a Christian upbringing, vocations flourish, are nu$erous and strong.
%atican II /Lumen Gentium1 re$inds parents that
,*arents should, b& their word and exa$ple, be the first preachers of the faith to their children. -he& should
encourage the$ in the vocation which is proper to each of the$, fostering with special care an& religious
vocation..
Cen who understand this, as did St. John Bosco and St. 'lphonsus Diguori, sa&3 ,In general, for ever& three
children, there is one vocation>. -hat is $ore or less what *aul %I said above3 ,4od calls innu$erable batallions..
Misconceptions about a vocation
. So$e believe that, in order to have a vocation, one $ust have an attraction to it. -here are so$e,
however, who do not have the attraction and &et have the vocation. 'nd there are others who desire a
vocation and &et, ;uite clearl&, are far fro$ having one, because the& do not have the re;uired
dispositions.
0. )thers i$agine that one $ust one da& hear a little voice inside which sa&s3 ,Co$e>.
=. Still others forget that there are $an& diverse vocations. I knew a priest who was not able to
continue with the Chartreux /a strict $onastic order1 because of poor health, but who beca$e a ver&
hol& diocesan priest, a hol& vicar, a hol& countr& pastor, and who died the cur@ /parish priest1 of a
cathedral with a true renown for sanctit&.
F. -here are so$e vocations which re;uire health or intelligence be&ond the nor$. 'lternatel&, there
are vocations which, in re;uiring a great love of 4od, can befit a candidate with delicate health or no
instruction /e.g. the hu$ble la& brother and porter who beca$e St. *ascal Ba&lon1.
God's Callis Obligatory
E"ery youn' +atholic man must one day as$ himself a ,uestion with incalculable conse,uences- ).o (
ha"e a "ocation/* 0his is of primary importance1
)ne cannot sa& that he who, b& his fault, has been unfaithful to his vocation will necessaril& be da$ned. Go> -hat
is false> For whatever sin that one has co$$itted, no $atter how grave it be, if one hu$bles hi$self and asks
pardon fro$ 4od, then 4od pardons and grants all of the $eans necessar& to be saved.
It is not an& less true that a $an who, b& his own fault, places hi$self outside of the wa& to which 4od has called
hi$ in a certain and pressing $anner /for there are so$e calls $ore urgent than others1, deprives hi$self of
$an& graces and co$pro$ises his salvation. If St. Francis of 'ssisi had re$ained a cloth $erchant or if St.
Ignatius had continued to be a knight of the court, one could rightfull& ask what would have beco$e of the$.
How $an& &oung ladies there are who should have been sanctified, who should have progressed in divine love,
who should have drawn down ever& $anner of blessing upon the earth b& taking Jesus for their Spouse and who,
setting off with a vicious or superficial husband who wants no children, are placed in the $idst of ever& kind of sin,
with little actual religious succor. How $an& of these should have had a co$pletel& different destin&> Dikewise,
how $an& &oung $en there are who should have had a life full of $erit for the glor& of 4od, &et, bound a little too
;uickl& to a superficial wo$an, egotistical or opinionated, are en$eshed in sin in order to have peace in the
houseH it is an unhapp& peace which is often a prelude to a terrible reckoning to be rendered to the Sovereign
Judge>
Question of primary importance
How $an& ti$es a person has been torn fro$ a generous choice of higher service in order to turn to $ediocrit&
and, b& that ver& fact, to $an& falls>
It is thus of pri$ar& i$portance to ask oneself this ;uestion3 ,:o I have a vocation9.
-here are so$e $en who had never previousl& thought of this ;uestion and who, one da&, posing it to
the$selves, so transfor$ed their entire lives that the& beca$e saints. 2ven $ore, the& beca$e, through the
hands of 4od, instru$ents of salvation for $illions and $illions of souls /e.g. a St. *aul, a St. Francis +avier, a St.
'lphonsus de Diguori, etc.1.
2ver& &oung Catholic $an $ust one da& ask hi$self this ;uestion with its incalculable conse;uences. -he
Spiritual 2xercises, above all those done according to the strict $ethod of St. Ignatius, are the best $eans to
settle reasonabl& this ;uestion. For the& obtain the necessar& dispositions to see clearl& and to have the re;uired
courage.
How to discern a Vocation
.o ( ha"e a "ocation/ 2ne must ha"e clear ideas on this sub3ect. 2therwise, many of those who are
called will not respond, and the souls that they were meant to sa"e will perhaps not be sa"ed. But how (
am to $now if ( am called/
St. Ignatius does not pose the ;uestion in the abstract for$3 ,:o I have a vocation9.
A vocation comes from God
-his is true firstl&, because often one onl& certainl& knows the answer afterwards, since 4od has the right to ask
of who$ever He wishes for the sacrifice of 'braha$ /4od asked 'braha$ to sacrifice to Hi$ his son Isaac and,
at the $o$ent when the father was about to thrust in the knife, an 'ngel stopped hi$. 4od was content with his
obedience1.
-hus3
St. Ca$ille entered the Capuchins twice and was obliged to leave twiceH 4od reserved hi$ to found
the )rder of Ca$illians.
St. Benedict Dabre entered the -rappists < and left.
'nd Cr. Cartin, the future father of St. -h@rAse, did he not go to knock at the door of St. Bernard
$onaster& to ask ad$ittance9 'nd he was refused it. 4od had other plans. But his generous act
re$ains.
With every vocation comes a risk
How $an& &oung people have entered the Se$inar& or the Convent and /we do not speak here of the soft souls1
have lawfull& left9 Got onl& have the& no need to be asha$ed, but on the :a& of Judg$ent the& will be
astonished at the eternal and extraordinar& reco$pense that the& will then receive for having, one da& when the&
were &oung, $ade this gesture of willingness to leave all for Christ. It is a gesture with which the Caster is
content.
4od has willed that, with ever& vocation, there should be so$e risk. -here is a great deal of risk in a $arriage, in
ever& enlist$ent of a $arine or a soldier> 7h& would one wish that there be no risk for the sake of Christ9
Eegardless, be certain that this risk will alwa&s have its reco$pense. Hence, St. Ignatius does not pose the
;uestion as3 ,:o I have a vocation9. He asks it in a $anner $ore concrete3 ,7hat should I do, I $&self, toda&9.
-he proble$, phrased in this wa&, is $ore easil& soluble. ' $an of good will, who reflects even a little bit, co$es
easil& to know what 4od wants hi$ to do, at least for the $o$ent. -his is because the answer to the ;uestion3
,7hat should I do toda&9. is $ade clear b& theological principles and providential events that show us the will of
4od, which we should alwa&s want to follow.
So$eti$es 4odIs will is $anifested suddenl& and ver& clearl&. 't other ti$es, the wa&s of *rovidence will be
shown progressivel& over ti$e. 4od re;uires our good will, our in;uir&. -he ga$e is worth the price of pla&ing>
Hear *ope *aul %I in the allocution alread& cited3
,Cost of the ti$e, in realit&, the vocation to e$brace the priestl& life is not revealed in itself, directl&, but it $ust be
detected as if it were the pearl of the 4ospel that is buried in the field. In effect, 4od, 7ho reserves to Hi$self the
calling of those who$ He chooses, nevertheless asks for the collaboration of the sacred $inisters so that the
&oung $en $a& beco$e aware of the action that divine grace operates and that the& $ight bring to $aturit& the
divine seed placed in their souls..
It is God ho calls
,Jou have not chosen Ce3 but I have chosen &ou>. /Jn. 53"1
' vocation firstl& co$es fro$ 4od. It does not co$e fro$ us. -he word ,vocation. co$es fro$ the Datin word
,vocare,. to call. It is 4od who calls. It is not unco$$on, even in a Christian fa$il&, to observe an earl&
$isdirection in a child who is asked the ;uestion3 ,C& dear child, what do &ou want to be when &ou grow up9. If
the child has been struck in the preceding da&s b& the sight of a bishop or of a $ilitar& pilot or of a $ail$an, he
will answer3 ,I want to be a Bishop... a *ilot... a Cail$an...., etc.
St. Ignatius, in the prea$ble for the consideration of the states of life /Spiritual 2xercises, n. =51, sa&s to the
retreatant3
,7e will begin, in conte$plating His life K)ur Dord Jesus ChristL to look for and to ask fro$ 4od in what state or
kind of life His :ivine Ca?est& will deign to $ake use of us..
-he perspective changes. It is not for us in the first place to choose, but for 4od to choose us. 7e $ust not forget
that.
His Holiness *aul %I sa&s3
,-his vocation depends totall& on a $&sterious decision of 4od following the ver& word of the Eedee$er3 MJou
have not chosen Ce, but I have chosen &ou.N. /Jn. 53"1.
It is thus not a ;uestion onl& of knowing whether this or that pleases $e, but if 4od calls $e. It is a ;uestion of
searching out ,where 4od will deign to $ake use of $e. during $& short earthl& pilgri$age whose end is ,to
praise, honor, and serve Hi$. here below ,and b& this $eans save $& soul. /n. 0=1. 7e have there a light which
will help us to see the will of 4od for us.
Hence, St. Ignatius sa&s it will be a $atter of ,choosing onl& that which better brings us to the end for which we
have been created. /n. 0=1. -he ;uestion is beco$ing clearer. Det us $ove on.
!esponse to God"s call
,But 4od re;uires that $an respond to His invitation b& the free consent of his will,. continues *aul %IH ,in other
words, the divine vocation re;uires that a $an listen..
7ithout a doubt, it will be necessar& ,to provide to the faithful, and to the souls of the &oung in particular, the
Secondar& 2le$ents so that those souls $ight be able to hear the divine word and that the& $ight know how to
respond to 4od.... ,In all this, it will be necessar&,. the *ope adds, ,to respect the action of 4od and the libert& of
the candidates..
In the !th chapter of St. Catthew, we see )ur Dord give us a $aster lesson on this ;uestion3
' &oung $an accosts Jesus3
8'nd behold one ca$e and said to hi$3 4ood $aster, what good shall I do that I $a& have life everlasting9 7ho
said to hi$3 7h& asketh thou $e concerning good9 )ne is good, 4od. But if thou wilt enter into life, keep the
co$$and$ents. He said to hi$3 7hich9 'nd Jesus said3 -hou shalt do no $urder, -hou shalt not co$$it
adulter&, K...L -he &oung $an saith to hi$3 'll these I have kept fro$ $& &outh, what is &et wanting to $e9 Jesus
saith to hi$3 If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in
heaven3 and co$e follow $e.
/Catthew, !3 #B01
Jesus looked at hi$ and loved hi$, re$arks St. Cark. -he &oung $an is suitable. -he Dord has considered hi$
with his response. He sends forth the call3
O ,Si vis>. -here onl& re$ains for hi$ to will.
O ,If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven3
and co$e> Follow Ce>.
,If thou wilt>. 4od respects free will3 ,Si vis>. ...
'las> -his &oung $an walked awa& sad, instead of answering the call. -he reflection that Jesus $ade after this
leaves one doubting of the &oung $anIs salvation. -hus3
Pp to now, we have considered two ele$ents of a vocation3
. -he call of 4od. It is a call which will be $ade definite b& the Bishop or the ecclesiastical Superior in
charge of ad$itting candidates to a state of *erfection in the na$e of the Church.
0. -he free will of the candidate3 ,SI %IS> If thou wilt>.
It re$ains now to look at the other ele$ents. -he& will per$it the Superior to pronounce the call and the
candidate to answer, to present hi$self for the call... to leave all, in order to give hi$self totall& to 4od in this or
that higher state of life, or ,%ocation..
#o do I kno$
,But how do I know if I a$ called9.
,Speak, Dord, for th& servant heareth>.
In order to know, we $ust first of all pra&. ' vocation re;uires $an& pra&ers in order3
to see clearl& and
to dispose oneself properl&.
Sa& with Saint *aul3 ,Dord, what wilt thou have $e to do9. /'cts !3"1H sa& with &oung Sa$uel3 ,Speak, Dord, for
th& servant heareth. / Qings =361H invoke )ur Dad& of 4ood Counsel, pra& to St. Joseph, patron of vocations, to
&our 4uardian 'ngel, to &our baptis$al saint, etc. 'nd $ake the Spiritual 2xercises of St. Ignatius.
The %piritual &'ercises
-he Hol& Father, in his talk on vocations does not explicitl& na$e the Spiritual 2xercises but he asks us to prefer
the conditions which will help and dispose the adolescent to hear the 7ord of 4od. Gow, the conditions listed b&
the Hol& Father are found asse$bled, in fact and above all, in the retreat of the Spiritual 2xercises3
,In the first place, interior silence< for their thoughts /those of &oung people1 < assailed b& a great deal of
external excite$ent, often vain and e$pt&, so$eti$es even wicked and pernicious, prevent the$ fro$ conceiving
and $editating on the idea of the perfect life, the value and beaut& of this life... Co$ents of silence, of
recollection< $editation on eternal realities< will be ver& profitable for the$< as well as thanksgiving after
Cass. It is above all through this latter devotion that the& $ight unite the$selves to 4od and that 4od Hi$self
$ight unveil to the$ b& stages His $&sterious 7illH and< that the adolescents $ight understand better if the& are
called to the priesthood or what role 4od is confiding to the$.8
Some signs of a Vocation
0here are fi"e si'ns that 'i"e a candidate fro a state of perfection the certitude that he can ad"ance
secure in his conscience and reali4e a "ocation.
7hat are the ,secondar& ele$ents. of which the *ope speaks above and which will help one see clearl&9
-here are five of the$. -he& will show a &oung $an if he has the right, and perhaps the dut&, to sa&3 ,Here I a$,
Dord>.
(ertainty to serve God better
-o understand that, in such a vocation, I will serve the Dord better, I will be $ore sanctified, I will work $ore for
the salvation of $& own soul and the souls of others, and I will give $ore glor& to 4od both here below and above
in Heaven.
Speaking of those who re$ain virgins for the Qingdo$ of Heaven, )ur Dord tells us that no one is capable of
understanding it without a special grace3 ,'ll $en take not this word, but the& to who$ it is given. /Catt. !31. It
is not a ;uestion of knowing that, in theor&, a religious vocation is higher than the co$$on pathH but that I, with
$& particular ;ualities, I will serve the Dord better in such a state. If I understand this, I alread& have the first
divine sign.
To have the required dispositions.
In the fifteenth addition, Saint Ignatius tells us that outside of the 2xercises, it is ,licit and $eritorious. to ,push.
not ever&one, but ,ever& person having the re;uired dispositions. to choose3 ,%irginit&, the religious life and ever&
for$ of evangelical perfection..
Here is a ver& precious indicator. If so$eone does not have the dispositions re;uired for a certain vocation,
nor$all& /barring a $iracle1 one can conclude that 4od does not call hi$< But be careful> 4od $ight be calling
hi$ to another vocation. But nor$all& not to that vocation for which he does not have the re;uired dispositions.
/2xa$ples of the re;uired dispositions3
a $ini$u$ level of intelligence, if there are studies to be doneH
a $ini$u$ of health, if it is necessar& to do $issionar& workH etc< and,
for ever& vocation3 co$$on sense.1
)o counter*indicators.
In $edicine there is a thing that one calls a ,counterBindicator.H for exa$ple3 if &ou have heart proble$s, &ou
cannot be a pilot, a stevedore, etc.H if &ou have a bad liver, do not eat too $uch chocolateH if &ou have bad e&es,
that is a counterBindicator for working on the railroad, and so on.
In like $anner, there are ,counterBindicators. for a vocation. -here are so$e fro$ the natural lawH others are
i$posed b& Canon Daw. For exa$ple3 a &oung $an who is the sole support of his poor fa$il&, a $an who has
debts or pending lawsuits, cannot enter the novitiate without having settled these ;uestions. 'n illegiti$ate son
cannot be a priest. Gor can those with certain sicknesses, certain bodil& defects, certain public faults, at least for
so$e vocations. Gor can a &oung $an who has certain habits that he cannot correct.
-here is in this third sign an i$portant eli$inator& ele$ent that can shed light on the existence or absence of a
vocation.
Accept renouncement
Jou $ust, in giving &ourself to 4od, accept the renounce$ents that the evangelical counsels re;uire.
,It is $uch better not to vow,. sa&s 2cclesiastes 53F, ,than after a vow not to perfor$ the things pro$ised..
So$eone who does not want, for exa$ple, to observe chastit&, povert&, or obedience, should not engage hi$self
in the religious life. ' $an who has sinned against chastit& $ust not advance before having corrected his wicked
habit3 ,' long period of chastit&,. sa&s Saint Bernard, ,is a second virginit&..
Acceptance of the (hurch
Finall&, &ou $ust find a Bishop or a Congregation that will accept &ou. 7e have here the official sign of 4odIs call.
If &ou cannot find an& Bishop or an& Congregation that will accept &ou, be at peace. It is a sign that 4od is not
calling &ou.
Gevertheless, be careful> Det us not ?udge too ;uickl& or too su$$aril&. It is possible to be unfitting for one
Congregation, &et succeed ;uite well in another. Dikewise, those who ?udge in a single glance that a child does
not have a vocation, can be $istaken. It is per$issible to insist and tr& a vocation elsewhere. -his is especiall&
true if the sub?ect has the four preceding signs.
For exa$ple3 -he stor& is told that a se$inarian was sent ho$e fro$ the Cinor Se$inar& for so$e sort of
thoughtless act. -he parish priest, knowing the child, sent hi$ to an apostolic school where the &oung $an $ade
great progress, went on to the Ca?or Se$inar&, and passed his theological courses. )rdained a priest, he soon
beca$e a prelate entrusted with high functions and one great da& was $ade a Cardinal. 'ccording to the custo$,
his ho$e diocese, honored to have one of her children clothed in the cardinalIs purple, $ade a great cere$on&
for hi$ at the cathedral. ' ban;uet followed which took place at the Cinor Se$inar&. 't the end of the $eal, the
new Cardinal asked the Superior there3 ,Could &ou bring $e the ad$issions records9. and he read fro$ a &ear
long ago forgotten3 ,*iRRardo, sent awa& for lack of a vocation.. -hen the Cardinal took out his pen and added
with so$e hu$or3 ,'nd toda&, Cardinal of Hol& Cother Church>. He was His 2$inence Cardinal *iRRardo, toda&
K!"#L at the head of all the Se$inaries and Catholic Pniversities of the world. -he $oral is that we $ust not
?udge too ;uickl&. )ne can be deceived>
Church teaching
(anon +a
Canon Daw reduces the signs of a vocation to four3
. -he right intention
0. -he call of the Bishop
=. -he re;uired ;ualities
F. -he absence of an& irregularit& or i$pedi$ent.
Ca& one who fulfills these four conditions put hi$self forward without fear of being $istaken9
Jes> even if he does not have the desire to do so. /)bviousl&, it is different if there is ;uestion of an
uncon;uerable repugnance or of a forced entr& due to the pressure of a father or a god$other. In this case, the
candidate does not fulfill the re;uired conditions.1 -he wise theologian Goldin sa&s3 ,7hoever is suitable and has
the right intention, while aspiring to the priesthood, $a& present hi$self to the Bishop.. -his is also the sa$e
teaching that we find in various conciliar decrees.
The Teaching of the (ouncil
In the decree on the for$ation of priests /Optatam totius1, the Second %atican Council gives the sa$e teaching3
,0. -he task of fostering vocations devolves on the whole Christian co$$unit&< -eachers should strive so to
develop those entrusted to the$ that these &oung people will be able to recogniRe a divine calling and willingl&
answer it< < Such an active partnership between the whole people of 4od in the work of encouraging vocations
corresponds to the activit& of :ivine *rovidence. For 4od properl& endows and aids with His grace those $en
divinel& chosen to share in ChristIs hierarchical priesthood. -o the lawful $inisters of the Church He confides the
work of calling proven candidates whose fitness has been acknowledged and who seek so exalted an office with
the right intention and full freedo$. Her $inisters exercise the further co$$ission of consecrating such $en with
the seal of the Hol& Spirit to the worship of 4od and the service of the Church<.
Hesitate no longer
any youn' people fullfill the necessary conditions to follow &od5s call. Some of them feel the di"ine
in"itation. #a"in' all the si'ns of a "ocation are they free to follow or to decline the call of &od/
Here we have a &oung $an, livel& and intelligent. He would willingl& be $arried and several &oung ladies have
their e&es on hi$. He has onl& to $ake a sign. But, struck b& the lack of evangelical workers and the great
nu$ber of souls that perish due to the lack of apostles, he foresees all of the conse;uences that would follow for
the salvation of the world b& his renounce$ent of the lawful ?o&s of $arriage if he consecrates his entire life to the
service of 4od. He sees the results of this gift in the likes of St. Francis +avier, St. John Bosco, St. %incent de
*aul, St. John %ianne&. He sa&s to hi$self3 ,7h& not $e9.
He has the five signs or conditions indicated above3
. He understands the efficac& that his sacrifice for the service of 4od and the Church would have.
-he nu$ber of fa$ilies transfor$ed> 'nd how $uch $ore he would be sanctified>
0. He has the re;uired dispositions.
=. If he gives hi$self to 4od, he is deter$ined, with 4odIs grace, to hold hi$self to the obligations
entailed therein.
F. -here are no counterBindicators.
5. He will easil& find a Bishop or a Congregation which will accept hi$.
,ree to follo
Can this &oung $an sa& to hi$self3 ,:oes 4od call $e9 Should I devote $& life to Hi$9 Should I vow $&self to
His service9. 7ithout an& doubt> -he &oung $an can consider the words of the :ivine Caster as if the& were
addressed to hi$3 ,Si vis> If thou wilt, go, sell what thou hast, and give to the poor, and thou shalt have treasure in
heaven3 and co$e and follow Ce>. ,Gothing,. sa&s St. Ignatius, ,ought to $ove $e to take such $eans or to
deprive $&self of the$, except onl& the service and praise of 4od our Dord and the eternal salvation of $& soul..
/Spiritual Exercises, n. "!1
,ullfill one"s obligations
St. -ho$as ';uinas /read the whole of Summa Theologica IIBII, ;. S!, a.61 tells us that there $ust be $ore
reasons for not beco$ing a religious than to beco$e a religious. 'nd he repeats several ti$es in the sa$e article3
,'bove all, do not seek advice a$ong those who will prevent &ou,. and he ;uotes this sentence of St. Jero$e3
,Cake haste, I beg &ou, and if &ou hesitate, cut awa& &our $oorings rather than lose &our ti$e unt&ing the$..
Hasten, &oung $an> Hasten and $ake a decision>
St. Ignatius /Spiritual Exercises, n. S5, S#1 is sa&ing to &ou3
-o a &oung $an who is in &our exact situation, what advice would &ou give hi$ for the greater glor&
of 4od and the greater perfection of his soul9
)n the da& of &our death, what choice would &ou have liked to $ake toda&9
7hat value do &our various reasonings have, on one side or the other, in front of the ?udg$ent seat
of 4od9
Hesitate no longer. 'ct accordingl&. Si vis> Pnderstand the graceH understand the honor which is $ade &ou. ,Jou
have not chosen $e3 but I have chosen &ouH and have appointed &ou, that &ou should go, and should bring forth
fruitH and &our fruit should re$ain. /Jn. 53"1.
Reply to some objections
If everyone ould give himself to God- that ould be the end of the orld
-he hol& Father Berthier replies3 -hat would be the $ost glorious end of the world>
But be assured, there is the ,Si vis,. ,If thou wilt,. and there are $an& who do not want it> 'nd besides, the five
signs given above exclude $an&.
)n the other side, since our earthl& pilgri$age is given to us as a $eans of loving and serving 4od freel& here
below and $eriting to praise Hi$ in an eternal ecstas& of conte$plation and love, we should choose all that will
best help us acco$plish this. It is 4od who invites us to do this.
Is the attraction to things of the flesh an obstacle to a vocation$
St. 'lphonsus beco$es angr& when one ob?ects against a vocation due to concupiscence of the flesh. ,:o &ou
think,. he sa&s, ,that &ou will never be te$pted in $arriage9 Jou will have occasions to sin, both fro$ within and
without. In the religious life, &ou will have $an& fewer occasions of sin, and $an& $ore aids. It would be a sin
against hope to believe that with all of the helps which the religious rule gives, &ou would not be able to resist the
devil..
In fact, and this is ver& little known, it is relativel& eas& to practice chastit& in the religious life> He who observes
$odest& of the e&es and the sensesH he who follows the rule with regard to relations with the outside worldH he
who flees the occasions of sinH he who pra&s, confides in Car&, who practices a little $ortification, who reveals
filiall& to his spiritual director his faults and te$ptations, he who engages in a counterBattack /pra&er and penance1
whenever te$ptations approaches...
-his $an will easil& practice perfect chastit&. It is one of the graces and the $ost pure of the ?o&s of the religious
life.
I do not kno all of the (ongregations in order to choose one.
It is not necessar& to know the$ all in order to decide, an& $ore than it is necessar& to wait to know ever& wo$an
in the world before $arr&ing, or to tr& on all the shoes in *aris before deciding which pair to bu&.
4od leads us. If He is calling &ou, He will $ake &ou recogniRe the Congregation where He wants &ou to go or that
He wishes &ou to enter the ranks of the diocesan clerg&.
In the$selves, all of the Congregations approved b& the Church can lead one to religious perfection. However, we
should choose that one that corresponds best to our aspirations and our weakness, or that we understand to be
of a $ore urgent necessit&.
St. 'lphonsus reco$$ends above all that we not choose a lax co$$unit& or one conta$inated b& false doctrine.
What should e think of those ho enter ithout having a vocation$
St. Ignatius answers3 If he has $ade final vows in a vocation without having the right intention, e.g. in order to
please his god$other or to have a favorable position, then he should repent and force hi$self to lead a good life
in the state into which he has engaged hi$self /Spiritual Exercises, n. #01. 4od will help hi$.
What about he ho has doubts about his vocation$
He who has entered into a state of life, been approved b& the Church with the right intention and the legiti$ate
call of his superiors, is following the right path... ,-he devil is a liar. /Jn. S3FF1. Such a one should neither be
disturbed nor change his state of life. Det hi$ despise those te$ptations. He cannot be deceived in giving hi$self
to 4od. If the 2ne$& tries to lead hi$ into senti$ents of shallow egois$, let the elect of the Dord chase awa& the
de$on b& renewing with all his heart his total consecration to the I$$aculate Heart of Car& and b& having
recourse to St. Joseph, terror of de$ons. Det hi$ continue without disse$bling to acco$plish well his duties of
state. 'nd the de$on will flee.
If pra&er is the great $eans to know a vocation and to respond to it, pra&er is e;uall& the great $eans to
persevere in a vocation. ,He who pra&s is saved and he who does not pra& is da$ned,. writes St. 'lphonsus. 'nd
he adds3 ,'ll of the da$ned are in Hell because the& ceased pra&ing and the& would not be there if the& had not
stopped pra&ing.. 'nd St. Bernard cried out in the face of the traps of the devil3 ,Eatio spei $eae, Caria>. ,Car& is
the reason of $& hope>. How could the Cother of the Church, the Tueen of the 'postles, how could she abandon
the ,consecrated. who call for her3 ,In the $idst of the te$pest, look at the StarH invoke Car&,. repeats St.
Bernard.
The perseverance of a consecrated soul is very easy if he only apply the means at hand.
,I know who$ I have believed>. /0 -i$. 301
4od never abandons those who have confided the$selves to Hi$.
,Gon deserit nisi deseratur,. sa&s St. 'ugustine. ,He $a& abandon 4od, but 4od will not abandon hi$..
,-he fear of those who worr& that the& will not be able to reach perfection b& their entr& into religion is
unreasonable,. sa&s St. -ho$as. 'nd he cites the words of St. 'ugustine3 ,7h& do &ou hesitate9 Cast &ourself
on Hi$. :o not fear. He will not withdraw fro$ &ou in order to let &ou fall. Cast &ourself on Hi$ in all confidence.
He will receive &ou and heal &ou. /Confessions, %III1.
-he Council as well, in Lumen Gentium, encourages souls to give the$selves in this $anner totall& to 4od and to
persevere in that state3
,For the counsels, voluntaril& undertaken according to each oneIs personal vocation, contribute greatl& to
purification of heart and spiritual libert&. 's the exa$ple of so $an& saintl& founders shows, the counsels are
especiall& able to pattern the Christian $an after that $anner of virginal and hu$ble life which Christ the Dord
elected for Hi$self, and which His %irgin Cother also chose...
,Det all those who have been called to the profession of the vows take painstaking care to persevere and excel
increasingl& in the vocation to which 4od has su$$oned the$. Det their purpose to be a $ore vigorous flowering
of the ChurchIs holiness and the greater glor& of the one and undivided -rinit&, which in Christ and through Christ
is the fountain and the wellspring of all holiness. /Lumen Gentium %I, F" and F#1.