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+The Project Gutenberg EBook of Vocations Explained, by Anonymous
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Vocations Explained
+       Matrimony, Virginity, The Religious State and The Priesthood
+
+Author: Anonymous
+
+Other: Cardinal James Gibbons
+       Cardinal Francesco Satolli
+       Thos L Kinkead
+       Archbishop Michael Augustine
+
+Release Date: February 17, 2010 [EBook #31311]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK VOCATIONS EXPLAINED ***
+
+
+
+
+Produced by Michael Gray
+
+
+
+
+
+
+
+VOCATIONS EXPLAINED
+
+
+MATRIMONY, VIRGINITY,
+THE RELIGIOUS STATE, AND THE
+PRIESTHOOD.
+
+
+BY A
+VINCENTIAN FATHER.
+
+AN ABRIDGMENT OF
+"QUESTIONS ON VOCATIONS"
+APPROVED BY
+CARDINAL GIBBONS AND CARDINAL SATOLLI.
+
+_Published with the permission of the Superior General of the
+Congregation of the Mission._
+
+
+
+NEW YORK, CINCINNATI, CHICAGO:
+BENZINGER BROTHERS,
+_Printers to the Holy Apostolic See._
+
+
+
+"Vocations Explained"
+
+is a compendium of "Questions on Vocations," a catechism approved by
+His Eminence Cardinal Gibbons; His Eminence Cardinal Satolli; by five
+Archbishops and twenty-two Bishops; also by numerous priests and
+religious Brothers and Sisters.
+
+
+Nihil Obatat
+         THOS. L. KINKEAD,
+              _Censor Librorum._
+
+Imprimatur
+         MICHAEL AUGUSTINE,
+              _Archbishop of New York._
+
+NEW YORK, March 2, 1897.
+
+
+COPYRIGHT, 1897, BY BENZIGER BROTHERS.
+
+
+
+CONTENTS.
+
+     I. DEFINITION.--EVERY PERSON HAS SOME SPECIAL VOCATION
+    II. NECESSITY OF FOLLOWING A VOCATION
+   III. MATRIMONY--IS IT A VOCATION?
+    IV. MIXED MARRIAGES
+     V. VIRGINITY
+    VI. THE THREE EVANGELICAL COUNSELS
+          1. Poverty
+          2. Perpetual Chastity
+          3. Obedience
+   VII. THE RELIGIOUS STATE
+  VIII. MARKS OF A VOCATION TO THE RELIGIOUS STATE
+    IX. DOUBTS ABOUT A VOCATION TO THE RELIGIOUS STATE
+     X. ENCOURAGING OTHERS TO ENTER THE RELIGIOUS STATE
+    XI. MEANS OF PRESERVING A VOCATION TO THE RELIGIOUS STATE.--SOME
+             OBSTACLES
+   XII. CHILDREN AND THE RELIGIOUS STATE
+  XIII. DUTY OF PARENTS REGARDING THE RELIGIOUS VOCATION OF THEIR
+             CHILDREN
+   XIV. VOCATIONS TO THE PRIESTHOOD
+    XV. DO VOCATIONS TO THE PRIESTHOOD COME DIRECTLY FROM GOD
+   XVI. FOSTERING VOCATIONS TO THE PRIESTHOOD
+  XVII. PREVENTING VOCATIONS TO THE PRIESTHOOD
+ XVIII. MEANS OF KNOWING OUR VOCATION
+          1. Prayer
+          2. Freedom from Sin
+          3. Humility
+          4. Retreat
+          5. Counsel
+          Prayer of St. Bernard
+
+
+
+VOCATIONS EXPLAINED.
+
+
+
+
+CHAPTER I.
+
+DEFINITION.----EVERY PERSON HAS SOME SPECIAL VOCATION.
+
+
+Q. What is a vocation?
+
+A. A call from God to some state of life.
+
+
+Q. Which are the principal states of life?
+
+A. Matrimony, virginity, the religious state, and the priesthood.
+
+
+Q. Has every person a vocation?
+
+A. Yes; God gives a special vocation to each person.
+
+
+Q. How is this doctrine proved?
+
+A. St. Paul says: "Every one hath his proper gift from God; one after
+this manner, and another after that. . . . _As_ the Lord hath
+distributed to _every one_, as _God hath called every one_, so let him
+walk." [*]
+
+[*] The references are given in the larger catechism entitled
+"Questions on Vocations."
+
+
+Q. Is it not beneath God's notice to give a particular vocation to
+each person?
+
+
+A. Not at all; for even the birds of the air are objects of the
+providence of God: "Yea, the very hairs of your head are all numbered.
+Fear not, therefore; you are of _more value_ than _many sparrows._"
+
+
+Q. What do Father Faber and St. Alphonsus say on this subject?
+
+
+A. Father Faber says: "Every man has a distinct vocation." St.
+Alphonsus says: "We must embrace that state to which _God calls us_."
+
+
+Q. What does St. Augustine teach concerning special vocations?
+
+A. St. Augustine says: "He who does little, but in a state to which
+_God calls him,_ does more than he who labors much, but in a state
+which he has thoughtlessly chosen: a cripple limping in the right way
+is better than a racer out of it."
+
+
+
+
+CHAPTER II.
+
+NECESSITY OF FOLLOWING A VOCATION.
+
+
+Q. Are we obliged to follow the vocation which God gives us?
+
+A. Yes; if we should wilfully neglect to follow our vocation we would
+be in danger of losing our souls.
+
+
+Q. Why so?
+
+A. Because God attaches to our vocation special graces to help us to
+resist temptations and to discharge our duties properly. Hence, if we
+neglect God's call, we lose also His special graces; we then easily
+fall into temptation, and thus we are more liable to lose our souls.
+
+
+Q. Can you quote reliable authority for this doctrine?
+
+A. St. Alphonsus Liguori says: "In the choice of a state of life, if
+_we wish to secure our eternal salvation, we must embrace_ that state
+to which God calls us, in which _only_ God prepares for us the
+efficacious means necessary to salvation."
+
+St. Cyprian says: "The grace of the Holy Ghost is given according to
+_the order of God,_ and not according to _our own will."_
+
+
+Q. What does St. Vincent de Paul say on this point?
+
+A. St. Vincent de Paul says: "It is very difficult, not to say
+impossible, to save one's self in a state of life in which God does
+not wish one to be."
+
+
+Q. Has any one of the Popes given his views on this subject?
+
+A. Yes; Pope St. Gregory the Great teaches that our salvation is
+closely connected with our vocation.
+
+The Emperor Maurice having published an edict forbidding soldiers to
+enter the religious state, Pope St. Gregory the Great wrote to him
+these remarkable words: "This law, forbidding soldiers to enter the
+religious state, is unjust, because it _shuts heaven to many;_ for
+there are _very many who cannot_ enter heaven unless they abandon all
+things."
+
+
+Q. Can this doctrine be explained by a comparison?
+
+A. Yes; a master feels a just indignation against those servants that
+do as they please and neglect the particular duty assigned them. The
+work done by such servants may be very good in itself, yet it is not
+pleasing to the master, nor will it be rewarded by him, because it is
+not in accordance with his designs.
+
+The same principle holds with regard to God: "Not every one that Saith
+to Me, Lord, Lord, shall enter the kingdom of heaven; but he that doth
+the will of My Father Who is in heaven, he shall enter into the
+kingdom of heaven."
+
+
+Q. What is to be said of those that know nothing about vocations?
+
+A. If they are ignorant of the matter without any fault on their part,
+God will not hold them responsible for such ignorance. By providential
+circumstances many are, without adverting to it, in the state of life
+in which God wants them to be.
+
+
+Q. What is to be said of those who, having opportunities, give this
+subject little or no thought?
+
+A. We answer with St. Alphonsus: "In the world this doctrine of
+vocation is not much considered by some persons. They think that it is
+all the same whether they live in the state to which God calls them,
+or in that which they choose of their own inclinations; and therefore
+so many live bad lives and damn themselves. But it is _certain_ that
+this is the principal point with regard to the acquisition of eternal
+life. He who disturbs this order, and breaks this chain of salvation,
+shall not be saved."
+
+
+Q. What is the remarkable saying of St. Gregory Nazianzen on this
+subject?
+
+A. St. Gregory Nazianzen says: "I hold that the choice of a state of
+life is so important that it decides, for the remainder of our lives,
+whether our conduct shall be good or bad."
+
+
+
+
+CHAPTER III.
+
+MATRIMONY--IS IT A VOCATION?
+
+
+Q. How do you prove that matrimony is a vocation?
+
+A. Matrimony is a fixed manner of living, established by Almighty God:
+"What God hath joined together, let no man put asunder." St. Paul,
+speaking of matrimony, says: "This is a great sacrament; but I speak
+in Christ and in the Church."
+
+
+Q. If matrimony is a vocation from God, why are many married people
+unhappy?
+
+A. Because many of these people do not correspond with the graces of
+this state; some enter it without the proper motives, others embrace
+it without being called to it by Almighty God.
+
+
+Q. Is a special vocation necessary in order to secure salvation in the
+marriage state?
+
+A. Most certainly, because the state itself is from God, and a
+person's consort should be the choice of God: "Houses and riches are
+from parents: but a prudent wife is _properly from the Lord."_
+
+God made special choice of Rebecca to be the wife of Isaac: "Let the
+same be the woman whom the _Lord hath prepared for_ my master's son."
+
+Sara was God's choice as the wife of young Tobias: "The God of
+Abraham, and the God of Isaac, and the God of Jacob be with you, and
+may _He join you_ together, and fulfil His blessing in you."
+
+
+Q. Can you give a Scripture example illustrating this doctrine more
+forcibly?
+
+A. Yes; when the Angel Raphael advised young Tobias to take Sara for
+his wife, Tobias answered: "I hear that she hath been given to seven
+husbands, and they all died; moreover, I have heard that a devil
+killed them. Now I am afraid, lest the same thing happen to me also."
+
+The angel then showed Tobias that those seven husbands had been given
+over to the power of the devil because in their marriage they lost
+sight of the designs of God, and were guided by unworthy motives. "The
+angel said to him: Hear me, and I will show thee who they are, over
+whom the devil can prevail: _They who in such manner receive
+matrimony,_ as to _shut out God_ from themselves, and from _their
+mind,_ and give themselves to their lust; . . . over them the _devil
+hath power."_
+
+
+Q. What is the doctrine of St Basil on this subject?
+
+A. St. Basil says: "What means 'to marry in the Lord' except to
+embrace that holy state _only in accordance with the will of God,_
+consulting only reason and faith, to learn whether you follow the
+course to which _God calls you?"_
+
+
+Q. What is the proverb, or "saying," among the old folks about
+marriage?
+
+A. There is a "saying" among the old folks that "happy marriages are
+made in heaven" (made by Almighty God). This "saying" is in fact the
+summing up of experience, of the teaching of the Fathers, of the
+Sacred Scriptures, and of the Church on this subject.
+
+If Jesus and Mary do not preside at marriages, the devil will surely
+usurp their place. "He that is not with Me is against Me; and he that
+gathereth not with Me, scattereth."
+
+
+Q. What does the venerable Louis de Ponte teach on the subject of
+matrimony?
+
+A. The venerable Louis de Ponte says: "God is not only the author of
+matrimony, but He brings to that state, by a _special providence,_
+those whom _He wishes_ to be in it. He acts thus both for the good of
+society and for the happiness of individuals; and, although according
+to the teaching of the Church, 'it is better and more perfect to
+observe virginity than to engage in matrimony,' yet Divine Providence
+is not less admirable in the matter of vocations to the marriage state
+than in vocations to perpetual continence.
+
+"It is, then, very important to weigh these matters carefully, and to
+examine well whether a person is called to a more perfect state before
+deciding to enter the marriage state."
+
+
+
+
+CHAPTER IV.
+
+MIXED MARRIAGES.
+
+
+Q. Are mixed marriages vocations?
+
+A. Not from God. Mixed marriages are suggested by "the world, the
+flesh, and the devil," the three great enemies of man's salvation.
+
+Who ever heard of a person entering mixed marriage because his
+conscience told him that God gave him a vocation to that state, or
+because he was convinced that God chose for him that state in order
+that he might sanctify himself therein and avoid damnation?
+
+Read again the story of Tobias, and the seven husbands of Sara, who
+were strangled to death by the devil because of the unworthiness of
+their motives. Those who enter mixed marriages evidently "shut out God
+from themselves and from their mind;" they do not follow a vocation
+from God; they exclude the will of God. How, then, can they be
+excepted from the class of persons of whom the Holy Ghost says: "Over
+them the devil hath power"?
+
+The Church speaks very plainly on this subject, and teaches that mixed
+marriages are forbidden; and Christ said of the Church: "He that
+heareth you heareth Me; and he that despiseth you, despiseth Me."
+
+
+Q. Why, then, does the Church grant dispensations in this matter?
+
+A. For the same reason that a prudent mother would prefer to see a
+wayward daughter do a bad thing than a worse thing. What parent would
+not prefer to see a child sick than dead? There is some hope for the
+life of a man hanging over a precipice and clinging even to a handful
+of grass, but there is no hope when his brains are dashed out on the
+rocks beneath.
+
+When persons have fully made up their minds to enter mixed marriage,
+they are so blinded by their passions and preferences that, if the
+Church should not tolerate their step, many of them would marry out of
+the Church, and thus commit mortal sin, and in most cases incur
+excommunication.
+
+The only difference, then, is this: There is at least a possible hope
+of salvation when mixed marriages are tolerated by the Church;
+whereas, if these persons should die in their rebellion against the
+Church, their damnation would be certain.
+
+The Church, like a prudent mother, would prefer the less of these two
+evils.
+
+
+Q. Are not conversions often brought about by mixed marriages?
+
+A. Misplaced affections often make candidates for marriage think so,
+but this is not their chief reason for insisting on such marriages.
+Temptation, passion, and personal preference have more to do with them
+than the will of God. Conversions _from_ the faith are more frequent
+in mixed marriages than conversions _to_ the faith. God's will is not
+their foundation, and yet, "unless the Lord build the house, they
+labor in vain that build it." God and the Church _desire_ and _teach_
+Catholics to take no such risks.
+
+
+Q. What do the Sacred Scriptures say of mixed marriages?
+
+A. "Bear not the yoke with unbelievers. For what fellowship hath light
+with darkness, or what part hath the faithful with the unbeliever?"
+"Neither shalt thou make marriages with them. Thou shalt not give thy
+daughter to his son, nor take his daughter for thy son; for she will
+turn away thy son from following Me; and the wrath of the Lord will be
+kindled, and will quickly destroy thee."
+
+Mixed marriages are the fruitful source of numberless evils: the loss
+of faith to countless generations, immorality, attachment to the
+things of earth, and godless lives; and "as a man lives, so shall he
+die."
+
+
+Q. What is the best remedy for these evils?
+
+A. To remove their cause. Parents, young folks, and even advanced
+school-children should be taught the evil of mixed marriages before
+their minds become warped by company-keeping, passion, and bad
+example.
+
+Many pastors obtain excellent results by frequently instructing the
+children concerning mixed marriages, and by teaching them the doctrine
+of the Church on this subject. [*]
+
+[*] See "Mollie's Mistake, or Mixed Marriages," by Rev. J. W. Book,
+Cannelton. Ind. We highly recommend it as a very readable and
+instructive book.
+
+
+
+
+CHAPTER V.
+
+VIRGINITY.
+
+
+Q. How is it proved that the state of virginity is a vocation?
+
+A. St. Paul mentions virginity as a special state of life, and
+recommends it in preference to matrimony.
+
+In the heading of the seventh chapter of the First Epistle of St. Paul
+to the Corinthians we find these words: "Virginity is preferable to
+the married state." In this whole chapter St. Paul speaks strongly in
+favor of the state of virginity: "I would that all men were even as
+myself;" that is, as the Fathers of Trent explain, "that all embraced
+the virtue of continence."
+
+
+Q. Why is virginity to be preferred to the marriage state?
+
+A. Because virginity is more pleasing to God, and more conducive to
+salvation.
+
+
+Q. How do you prove that virginity is more pleasing to God?
+
+A. St. John says: "These are they who are not defiled with women: for
+they are virgins. These follow the Lamb withersoever He goeth. These
+were purchased from among men, the first fruits to God and to the
+Lamb."
+
+St. Jerome says: "As soon as the Son of God came down upon the earth
+He created a new family. He chose a virgin Mother, Mary, and a virgin
+foster-father, Joseph; also a virgin disciple, John, and a virgin
+apostle of the nations, Paul; so that He who was adored by angels in
+heaven might also have angels to serve Him on earth."
+
+
+Q. Do the Fathers of the Church recommend virginity?
+
+A. Yes, in the highest possible terms. St. Augustine says: "The joys
+of the virgins are not given to the other saints of God."
+
+St. Cyprian says: "Virginity is the queen of all other virtues and the
+possession of every good."
+
+Speaking of virginity, St. Ephrem says: "If you have loved it, you
+will be favored by the Lord in all things."
+
+St. Bernardine, of Sienna, teaches that "virginity prepares the soul
+to see her spouse, Jesus, by faith in this life and by glory in the
+next."
+
+
+Q. What is the exact teaching of the Church on the comparative merits
+of matrimony and virginity?
+
+A. The Church teaches that it is _of faith_ that virginity is
+preferable to matrimony.
+
+In the 10th canon of the 24th session of the Council of Trent we find
+this doctrine: "If any one saith that the marriage state is to be
+preferred before the state of virginity, or celibacy, and that it is
+not better and more blessed to remain in virginity, or in celibacy,
+than to be united in matrimony, let him be anathema" (that is,
+accursed).
+
+
+
+
+CHAPTER VI.
+
+THE THREE EVANGELICAL COUNSELS.
+
+
+FOR the better understanding of vocations we shall give a brief
+explanation of the evangelical counsels.
+
+
+Q. What are the evangelical counsels?
+
+A. They are Gospel advices or recommendations.
+
+
+Q. Why are they called counsels?
+
+A. Because they are not commanded but _counselled_ by Our Lord, and
+recommended as means of greater perfection.
+
+
+Q. Why are they called "evangelical" counsels?
+
+A. Because they are recommended in the Gospel. _Evangelism_ is the
+Latin word for gospel.
+
+_1. Poverty._
+
+
+Q. Which is the first of the evangelical counsels?
+
+A. Voluntary poverty. That means renouncing the use of money and
+possessions by our own free will to follow Christ.
+
+
+Q. What is the advantage of this counsel?
+
+A. The practice of this counsel uproots a most dangerous passion: "For
+they that will become rich fall into temptation, and into the snare of
+the devil, and into many unprofitable and hurtful desires, which drown
+men into destruction and perdition."
+
+
+Q. Is there any special blessing promised to those who follow this
+counsel?
+
+A. Yes: "Every one that hath left house, or brethren, or sisters, or
+father, or mother, or wife, or children, or lands, for My name's sake,
+shall receive a hundredfold, and shall possess life everlasting."
+
+
+Q. Is this counsel given to all?
+
+A. The Fathers of the Church teach that this counsel is recommended to
+all. The above words of Our Lord are unrestricted: "And _every one_
+that hath left house, or brethren," etc.
+
+_2. Perpetual Chastity._
+
+
+Q. Which is the second evangelical counsel?
+
+A. Perpetual chastity; that is, a voluntary abstaining from marriage
+in order to dedicate one's self in a more special manner to the love
+and service of God and to the great work of salvation.
+
+
+Q. Is this counsel recommended in the Sacred Scriptures and in the
+Fathers?
+
+A. It certainly is, as we have seen in the chapter on "Virginity."
+
+
+Q. Is this counsel of chastity recommended to all?
+
+A. This counsel, as well as the other two evangelical counsels, is
+recommended to all. The Fathers say that these words, "He that can
+take, let him take it," mean, He that _is willing_ to take this
+counsel let him take it. And St. Paul says: "I would that _all men_
+were even as myself."
+
+
+Q. What if one should exhort people in general to choose matrimony as
+a state preferable to perpetual chastity?
+
+A. Such a one would be speaking against faith, as we have seen in the
+chapter on "Virginity." The "Catechism of the Council of Trent" says:
+"As it is the duty of the pastor to propose to himself the holiness
+and perfection of the faithful, his earnest desires _must be in full
+accordance_ with those of the Apostle when, writing to the
+Corinthians, he says: 'I would that all men were even as myself;' that
+is," continue the Fathers of Trent, "that all embraced the virtue of
+continence." The marginal _résumé_ of this paragraph in the "Catechism
+of the Council of Trent" is: "A life of continence _to be desired by
+all_."
+
+_3. Obedience._
+
+
+Q. Which is the third evangelical counsel?
+
+A. Entire obedience; that is, a total subjection of one's will to that
+of lawful superiors in all that is not sin.
+
+
+Q. What Scripture warrant have we for this counsel?
+
+A. The life of Christ was a continual model of perfect obedience. From
+twelve to thirty years of age all that we are told of Him in the
+Sacred Scriptures is that "He went down with them, and came to
+Nazareth, and was subject to them." Obedience is a most effectual
+means of subduing self-will and self-love, which are our most fatal
+enemies. "An obedient man shall speak of victory," because obedience
+draws down a most special and abundant grace; for so pleasing is it to
+God that He says of it: "Obedience is better than sacrifices."
+
+
+
+
+CHAPTER VII.
+
+THE RELIGIOUS STATE.
+
+
+Q. What is the fundamental principle or essence of the religious
+state?
+
+A. The three evangelical counsels, which we have just explained. Those
+who enter the religious state take vows to observe the counsels of
+poverty, chastity, and obedience.
+
+
+Q. Why do so many people enter the religious state?
+
+A. First, to promote the honor and glory of God; second, to escape the
+dangers of the world, and the more securely to work out their
+salvation; for, "What doth it profit a man, if he gain the whole
+world, and suffer the loss of his own soul?" Our blessed Lord Himself
+assures us that "many are called, but few are chosen." "Strive to
+enter at the narrow gate."
+
+
+Q. Why are religious happier and more cheerful than others?
+
+A. On account of their peace of mind, and their greater hope of the
+eternal rewards promised to those especially who leave all to follow
+Jesus Christ.
+
+
+Q. In what other way do you explain the happiness enjoyed by
+religious?
+
+A. There is a marvellous happiness to be found in holiness of life,
+because the various degrees of holiness are so many steps towards God,
+the centre and source of all happiness. Therefore the happiness of the
+religious state is like that "treasure hidden in a field, which a man
+having found, hid it, and for joy thereof goeth, and selleth all that
+lie hath, and buyeth that field."
+
+
+Q. Are religious useful to others as well as to themselves?
+
+A. Religious bring many blessings to mankind by exercising the
+corporal and spiritual works of mercy, and by "instructing many unto
+justice."
+
+Religious follow in a special manner the admonition of the Apostle:
+"Labor the more, that by good works you may make sure your calling and
+election."
+
+Besides making their own salvation more secure, religious undoubtedly
+contribute to the salvation of thousands of souls.
+
+
+Q. This thought is certainly very startling, but how can the matter be
+explained?
+
+A. Next after the priests of God, religious contribute much to keep up
+the faith and the spiritual life of the Church.
+
+The principal cause of the loss of innumerable souls is the want of
+early religious teaching and religious training. By the various
+teaching communities of religious priests, brothers, and sisters,
+thousands are saved; for in youth their pupils acquire a love and a
+practical knowledge of faith; they are nurtured in purity and piety,
+and they are enlightened and encouraged in habits of industry and
+sobriety.
+
+The good that religious teachers accomplish is not confined to one
+class or to a life's work; for, through the pupils, the result of
+religious training will extend to generations yet unborn.
+
+
+Q. Can you illustrate this principle by particular instances?
+
+A. Yes; a certain religious sister has been instrumental in the hands
+of God in fostering vocations in numerous young men, eight of whom
+have already become priests; and out of a number of girls taught and
+trained by her during thirty years, sixty-four have become religious
+sisters. These latter have been for years teaching, and moulding the
+characters of children, and thus protecting them against the deceitful
+snares of the world; and, besides the countless hosts of good
+Christians prepared by them for the Church and for society, these
+sixty-four sisters have, in their turn, fostered many vocations to the
+priesthood and to the religious state.
+
+In Father Abbelen's beautiful biography of Mother Caroline we read
+many such elevating sentiments as the following: "It was, above all,
+her ardent, faith-inspired love of children that gained their hearts
+and exercised an irresistible influence over their affections. Thus
+did Mother Caroline unconsciously attract young girls and inspire them
+with a wish to become sisters."
+
+
+Q. In what other way do religious contribute to the salvation of
+souls?
+
+A. From thousands of hospitals and other asylums of mercy and charity
+numberless souls go up daily to heaven after having reformed their
+lives under the nursing hands, the hopeful words, and the prayerful
+hearts of religious men and women.
+
+
+
+
+CHAPTER VIII.
+
+MARKS OF A VOCATION TO THE RELIGIOUS STATE.
+
+
+Q. Which are the marks of a vocation to the religious state?
+
+A. No mark, or set of marks, is equally applicable to all, because God
+calls persons to the higher states in various ways; yet a firm will to
+enter religion is a safe mark of a vocation to the religious state,
+provided that the motives are good and no serious obstacle exists.
+This firm will itself is a special grace of God, "for it is God who
+worketh in you both _to will_ and to accomplish, according to His good
+will." In the invitation to the counsels the will is the only
+condition mentioned by Our Lord: "If thou _wilt_ be perfect, go sell
+what thou hast, and give to the poor, and thou shalt have treasure in
+heaven; and come, follow Me."
+
+Common sense proves the same; for no one questions the vocation of a
+person who is determined, who sincerely wishes, to become a religious,
+if there is no impediment.
+
+
+Q. Is a firm will the only mark of a vocation to the religious state?
+
+A. No; for the grace of a vocation to a higher state may be offered to
+persons of weak will, as was the case of the young man of the Gospel
+who was evidently called to be a disciple of Our Lord, but "he went
+away sad, for he had great possessions." His will was not firm enough
+to reject the temptations caused by the riches and pleasures of the
+world. Instead of corresponding to his vocation he tried to hush the
+voice of conscience speaking to his heart.
+
+
+Q. By what other mark may a person recognize a vocation to the
+religious state?
+
+A. The interior voice of conscience, soliciting the will through the
+intellect, and suggesting the religious state, is a mark of a
+vocation.
+
+
+Q. But how are we to recognize this voice of conscience?
+
+A. This voice of conscience, which is nothing else but the grace of
+God speaking to the heart, is heard and recognized in various ways:
+with some it has been lingering in the heart since childhood; to
+others it comes later and more suddenly. This prompting of grace may
+result from reading, from a sermon, a mission, a conversation, an
+example, the death of a friend or an acquaintance, or even from
+misfortune and disappointment. In a word, this interior voice may be
+occasioned by the thoughts and reflections of our mind, no matter what
+caused these reflections.
+
+
+Q. Can you give some examples showing the effects of this interior
+voice?
+
+A. Yes; St. Anthony, hearing at Mass the words, "If thou wilt be
+perfect, go sell what thou hast, and give to the poor, and thou shalt
+have treasure in heaven; and come, follow Me," became so inflamed with
+the desire of securing his salvation that he gave away all his vast
+possessions and led a long life of penance and prayer in the desert.
+
+By meditating on the life, passion, and death of Jesus Christ St.
+Francis of Assisi was filled with such a burning zeal for God and his
+neighbor that he renounced his great wealth, and his right to an
+honorable inheritance, and spent his life in inflaming others with
+zeal for the salvation of souls.
+
+The foul sight and the stench of the corpse of the Empress Isabella
+opened the eyes of Francis Borgia to the folly of a worldly life. He
+renounced the world and entered the Society of Jesus, where he
+sanctified himself, thinking often of the eternal torments of hell.
+
+
+Q. What, then, is the principal difference in the feelings or emotions
+of those called to the religious state?
+
+A. Some people, having their _will_ inflamed with a love for the
+religious state, enter it with great pleasure, and without any
+questions about the matter; others enter it only when their
+_understanding_ has become so enlightened as to discover the vanity
+and dangers of the world, and when they see clearly the greater
+security of salvation in the religious state. These latter persons may
+even be somewhat dull in their affection for this state, and not so
+inclined, humanly, to follow that which reason and faith point out to
+them; in their lower, animal feelings they may even experience a kind
+of repugnance to do what their higher reasoning powers dictate to
+them. This second kind of vocation is better than the first, and more
+generally approved by those who are experienced in such matters; for,
+being grounded on reason and faith, it is less subject to error, and
+more likely to attain the crown of perseverance.
+
+
+Q. Which are the proper motives for entering the religious state?
+
+A. The first motive should be the greater security of our own
+salvation; the second, to promote the glory of God by a good life and
+by contributing to the salvation of others.
+
+
+Q. Which are the impediments to entrance into religion?
+
+A. The ordinary impediments are ill health, unsuitable age, and the
+obligation of supporting poor and helpless parents.
+
+
+
+
+CHAPTER IX.
+
+DOUBTS ABOUT A VOCATION TO THE RELIGIOUS STATE.
+
+_Views of St. Ignatius and St. Francis de Sales._
+
+
+Q. What should be done by a person who thinks of entering the
+religious state, but fears that he may not be called to it by Almighty
+God?
+
+A. St. Ignatius, the founder of the Jesuit Order, gives an excellent
+answer to this question. He says: "If a person thinks of embracing a
+secular life, he should ask and desire more evident signs that God
+calls him to a secular life than if there were question of embracing
+the evangelical counsels; for Our Lord Himself has evidently exhorted
+us to embrace His counsels, and, on the other hand, He has evidently
+laid before us the great dangers and difficulties of a secular life;
+so that, if we rightly conclude, revelations and extraordinary tokens
+of His will are more necessary for a man entering upon a life in the
+world than for one entering the religious state."
+
+
+Q. Is this doctrine of St. Ignatius supported by Sacred Scripture?
+
+A. This doctrine is in perfect harmony with the teaching of the
+Scriptures. Our blessed Lord says: "Woe to the world because of
+scandals;" and St. John, the beloved disciple, says: "If any man love
+the world, the charity of the Father _is not in him;_ for all that is
+in the world is the concupiscence of the flesh, and the concupiscence
+of the eyes, and the pride of life."
+
+
+Q. Can you quote other reliable authority on this matter of uncertain
+vocations?
+
+A. Yes; Lehmkuhl, a standard theologian, says: "In order that a person
+may safely embrace the religious state probable signs of a vocation
+are sufficient, together with a firm will of fulfilling the
+obligations to be assumed."
+
+
+Q. What does St. Francis de Sales teach on this point?
+
+A. On this subject St. Francis de Sales says: "To have a sign of a
+true vocation it is not necessary that our constancy be _sensible;_ it
+suffices if our good intention remains in the _superior_ part of our
+soul. And therefore we must not judge that a vocation is not a true
+one if a person does not feel sensible movements."
+
+
+Q. What if this divine call should change to coldness and repugnance?
+
+A. St. Francis de Sales answers: "It is enough that the will remains
+firm in not abandoning the divine call, and also that some affection
+remains for this call, even though a person should feel a coldness and
+repugnance which sometimes cause him to waver and to fear that all is
+lost."
+
+
+Q. What does St. Francis de Sales say about expecting direct proofs
+from God?
+
+A. St. Francis says: "To know whether God will have a person become a
+religious it is not to be expected that God _Himself_ should speak, or
+send an angel from heaven to signify His will. It is not necessary
+that ten or twelve confessors should examine whether the vocation is
+to be followed. But it is necessary to correspond with the first
+movement of the inspiration, and to cultivate it, and then not to grow
+weary if disgust or coldness should come on. If a person acts thus,
+God will not fail to make all succeed to His glory. Nor ought we to
+care much from what quarter the first movement comes. The Lord has
+many ways of calling servants."
+
+
+
+
+CHAPTER X.
+
+ENCOURAGING OTHERS TO ENTER THE RELIGIOUS STATE.
+
+
+Q. Is it allowable to encourage those who give signs of a vocation to
+enter the religious state?
+
+A. St. Thomas, the angel of the schools, says: "Those who lead others
+into religion not only commit no sin, but even merit a great reward;
+for it is written: 'He who causeth a sinner to be converted from the
+error of his way shall save his soul from death, and shall cover a
+multitude of sins'; and, 'They that instruct many to justice shall
+shine as stars for all eternity.'"
+
+Yet coercion or forcing in this matter, is forbidden by the Fathers of
+the Council of Trent.
+
+
+Q. We know that St. John Chrysostom, as well as St. Thomas, eloquently
+defended the religious state; what does this holy and learned doctor
+say on this point?
+
+A. St. Chrysostom says: "If we knew that a place was unhealthy and
+subject to pestilence, would we not withdraw our children from it,
+without being stopped by the riches that they might heap up in it, or
+by the fact that their health had not as yet suffered? . . . Among
+seculars shipwrecks are more frequent and sudden, because the
+difficulties of navigation are greater; but with anchorites storms are
+less violent, the calm is almost undisturbed. This is why we seek to
+draw _as many as we can_ to the religious life."
+
+
+Q. St. Jerome read every known author of his time, and summed up in
+himself the doctrine of all; what does he teach about exhorting others
+to embrace the religious state?
+
+A. St. Jerome writes thus to Heliodorus: "I invite you: make haste.
+You have made light of my entreaties; perhaps you will listen to my
+reproaches. Effeminate soldier! What are you doing under the paternal
+roof? Though your mother tear her hair and rend her garments, though
+your father stand on the threshold and forbid your departure, you must
+be deaf to the voice of nature, and hasten with unmoistened eye to
+enlist under the banner of Christ; love for God and fear of hell
+easily break all chains."
+
+
+Q. Does St. Augustine teach the same doctrine?
+
+A. Yes; St. Augustine says: "I have been passionately fond of the
+perfection of the evangelical counsels; with God's grace I have
+embraced them. With all the power I have I exhort others to do the
+same; and I have companions whom I have succeeded in persuading."
+
+
+Q. What does St. Bernard teach about this question?
+
+A. Enumerating the advantages of religious above persons living in the
+world, St. Bernard says: "They live more purely, they fall more
+rarely, they rise more speedily, they are aided more powerfully, they
+live more peacefully, they die more securely, and they are rewarded
+more abundantly."
+
+The influence which St. Bernard exercised by his letters and burning
+words was so effectual, so irresistible, that he was soon surrounded
+by a company of young men, who not only changed their way of life, but
+bound themselves to him to follow the holy path which God had traced
+out for him.
+
+His biographers tell us that the doctrine and eloquence of St. Bernard
+concerning the religious state were so powerful and convincing that,
+when he preached, mothers concealed their sons, and wives hid their
+husbands, and companions kept one another out of Bernard's way,
+because he persuaded so many to renounce the world and to embrace the
+religious state. [*]
+
+[*] See larger catechism with examples: "Questions on Vocations."
+
+
+Q. Is entrance into the religious state more important for some than
+for others?
+
+A. Yes; entrance into religion is a moral obligation for some, whilst
+it is a privilege for others.
+
+The two following pages will make this point clear.
+
+[_This page explains the _Obligation.__]
+
+Some are so evidently called to the religious state that they are
+_morally obliged_ to obey the call.
+
+Proofs of this doctrine:
+
+1. The principle itself of special vocations. "Who separated me from
+my mother's womb, and _called_ me by _His grace._"--GAL. i. 15.
+
+"The manifestation of the Spirit is given to _every man unto profit_ .
+. . dividing to _every one_ according as _He will._"--1. COR. xii. 7,
+11.
+
+2. "There are _very many_ who _cannot enter heaven_ unless they
+abandon all things."--ST. GREGORY THE GREAT.
+
+3. "If we wish to _secure our eternal salvation,_ we _must embrace_
+that state of life to which God _calls_ us."--ST. LIGUORI.
+
+4. "The choice of a state of life decides whether our conduct shall be
+good or bad."--ST. GREGORY NAZIANZEN.
+
+5. "It is very difficult to save one's self in a state of life in
+which God does not wish one to be."--ST. VINCENT DE PAUL.
+
+6. "You run well, but out of the way; he who does little, but in the
+state to which _God calls him,_ does more than he who labors much, but
+in a state which he has _thoughtlessly chosen;_ a cripple limping in
+the right way is better than a racer out of it."--ST. AUGUSTINE.
+
+7. "O hard-hearted father; O cruel mother; you wish rather that we
+perish with you (by remaining in the world) than be saved without
+you."--ST. BERNARD.
+
+[_This page explains the _Privilege.__]
+
+There are yet many more persons who have the _privilege_ of entering
+the religious state without a _moral obligation_ of doing so.
+
+Even though persons should have vocations to the marriage state in the
+sense that God would not _require_ anything higher of them, yet they
+are _privileged_ to enter the religious state if no impediment exists.
+
+Proofs of this doctrine:
+
+1. The MIND of Church. The Church sacredly guards for all her children
+the _privilege_ of entering the religious state, even after promise of
+marriage: "Be zealous for the better gifts. And I shew unto you yet a
+more excellent way."
+
+2. It is _of faith_ that virginity is preferable to matrimony: "If any
+one saith that the marriage state is to be preferred before the state
+of virginity, let him be anathema."--COUNCIL OF TRENT.
+
+The religious state is a more usual and a safer way of preserving
+virginity than a life in the outer world.
+
+3. The invitation to the counsels is _general;_ it may be accepted by
+anyone who is not prevented by some particular impediment, as
+marriage, sickness, or home obligations.
+
+"The three counsels--of poverty, chastity, and obedience--constitute
+the substance, of the religious state."--SUAREZ.
+
+4. "I say to the unmarried, and to the widows: it is good for them if
+they so continue, even as I. . . . The unmarried woman and the virgin
+thinketh on the things of the Lord, that she may be holy both in body
+and in spirit. But she that is married thinketh on the things of the
+world, how she may please her husband."--ST. PAUL.
+
+5. "As it is the duty of the pastor to propose to himself the holiness
+and perfection of the faithful, his _earnest_ desires _must be in full
+accordance_ with those of the Apostle when, writing to the
+Corinthians, he says: 'I would that all men were even as myself;' that
+is, that all embraced the virtue of continence."--CATECHISM OF COUN.
+TRENT.
+
+6. "A life of continence to be desired by all."--Marginal résumé of
+the above paragraph, CATECHISM OF COUN. TRENT, page 225.
+
+7. "In the world there is a vast number of women who damn their souls;
+the number of those who lose their souls in convents is very small."--
+ST. LIGUORI.
+
+
+
+
+CHAPTER XI.
+
+MEANS OF PRESERVING A VOCATION TO THE RELIGIOUS STATE.--SOME
+OBSTACLES.
+
+
+Q. What are the means of preserving a vocation whilst preparing to
+enter the religious state?
+
+A. Prayer, retirement, and promptness in entering religion.
+
+
+Q. Why is retirement, or seclusion from the world, necessary in order
+to preserve the grace of a religious vocation?
+
+A. Because an apparently trifling circumstance often causes the loss
+of such a vocation. A day of amusement, a discouraging word, even from
+a friend, an unmortified passion, or a conversation, especially with a
+person of the opposite sex, often suffices to bring to naught the best
+resolution of giving one's self entirely to God.
+
+
+Q. Why should a vocation to the religious state be followed promptly?
+
+A. St. John Chrysostom, as quoted by St. Thomas, says: "When God gives
+such vocations, He wills that we should not defer even for a moment to
+follow them; for when the devil cannot bring a person to give up his
+resolution of consecrating himself to God, he at least seeks to make
+him defer the execution of it, and he esteems it a great gain if he
+can obtain the delay of one day, or even of one hour."
+
+"Because," continues St. Liguori, "after that day, or that hour, other
+occasions presenting themselves, it will be less difficult for the
+devil to obtain greater delay, until the person, finding himself more
+feeble and less assisted by grace, gives way altogether, and loses his
+vocation."
+
+St. Jerome gives this advice to those who are called to quit the
+world: "Make haste. I beseech you, and rather cut than loosen the rope
+by which your bark is bound fast to the land;" that is, break at once
+all ties that bind you to the world.
+
+
+Q. What other reason may be given why a religious vocation should be
+followed promptly?
+
+A. Like other graces, the grace of a religious vocation is transient;
+it may be offered to-day, and if not accepted, it may be withdrawn
+to-morrow: "To-day if you shall hear His voice, harden not your hearts."
+"Exhort one another every day, whilst it is called to-day, that none
+of you be hardened through the deceitfulness of sin."
+
+
+
+
+CHAPTER XII.
+
+CHILDREN AND THE RELIGIOUS STATE.
+
+
+Q. At what age may children enter the religious state?
+
+A. The Council of Trent teaches that young persons are permitted to
+take their vows in the religious state at the age of sixteen, after
+making at least one year's novitiate.
+
+The mind and the spirit of the Church show that youth is the best time
+to make this agreeable sacrifice to God; and even the Holy Ghost
+Himself testifies to the same: "It is good for a man when he hath
+borne the yoke from his youth."
+
+
+Q. Do not a larger percentage persevere when subjects enter the
+religious state late in life?
+
+A. No; the superiors of several of the largest and best organized
+communities testify that a larger percentage persevere of those who
+enter young.
+
+The young are more easily formed to religious discipline. When persons
+are twenty years of age, or older, their minds and characters are less
+pliable; it is harder to unbend and remould them: "A young man,
+according to his way, even when he is old, lie will not depart from
+it."
+
+
+Q. Is it, then, a mistaken principle to try the vocations of young
+persons by permitting them to acquire experience in the ways of the
+world before entering the religious state?
+
+A. Yes; because "he that loveth danger shall perish in it." As
+reasonably might you place enticing liquors before a man struggling
+against intemperance.
+
+When these youth are left to the mercy of so many enticing and
+dangerous influences, with their passions growing within them, and an
+enchanting world smiling upon them; when others around them are
+"marrying and giving in marriage;" when all are speaking of the world
+and thinking of the world, they will naturally be influenced by the
+moral atmosphere in which they live.
+
+Facts confirm this doctrine; for if, through their own fault, or
+through the fault of their parents, those having vocations to the
+religious state remain in the outer world until the end of their
+"teens" a large percentage of them lose their vocations and stay in
+the world.
+
+Persons having thus lost their vocations usually live worse lives than
+other Christians, on account of the abuse of grace.
+
+
+Q. What is to be done when subjects cannot enter religion at an early
+age?
+
+A. In given instances, when children are unable to pursue a religious
+vocation at an early age, the greatest precaution should be taken,
+both by themselves and by their parents and confessors, to keep alive
+those higher and holier inspirations which the Holy Ghost diffuses
+more liberally at the age of First Communion, and for about two or
+three years afterwards.
+
+
+Q. Does not the Holy Ghost diffuse such special graces with equal
+liberality later in life?
+
+A. If such special graces have not already been abused, the Holy Ghost
+may offer them at any time; but later in life this divine seed does
+not usually find such well-prepared soil in the heart. The early
+lessons of faith and piety, and of the fear and love of God, easily
+become effaced by contact with the world.
+
+Religious vocations often share the fate of the seed that fell by the
+wayside and the seed that fell among thorns: "And the cares of the
+world, and the deceitfulness of riches, and the lusts after other
+things entering in, choke the word, and it is made fruitless."
+
+
+Q. Does Our Lord manifest any special preference for the young?
+
+A. Yes; He makes the conduct of children the standard for all who
+would be saved: "Unless you be converted, and become as little
+children, you shall not enter into the kingdom of heaven." Again Our
+Lord says: "Suffer the little children to come unto Me, and forbid
+them not; for of such is the kingdom of God."
+
+
+Q. What practical conclusion may drawn from these words of Our Lord?
+
+A. Commenting on these words of the Gospel, St. John Chrysostom says:
+"If children are driven from Christ, who will deserve to go near Him?
+Now it is evident that we get near Jesus Christ mainly by the practice
+of the counsels. Children, therefore, should not be kept from Christ
+by hindering them from practising these counsels."
+
+
+Q. What is the doctrine of St. Thomas with regard to religious
+vocations in the young?
+
+A. On this matter St. Thomas says: "This teaching is clearly the
+outcome of what occurs every day among men. For do we not see children
+put early to those avocations, arts, or trades which they are to
+follow in after life? Candidates for the sanctuary begin in youth to
+acquire the knowledge which will help them later; those destined for a
+military career are trained to arms from their early years; and the
+future tradesman is apprenticed when only a boy. Why, then, should a
+rule so well observed in other spheres be neglected in the case of a
+religious life? I say even more: when a state of life is attended with
+many difficulties, the greater is the need to habituate one's self
+from youth to overcome them. Hence we read in Jeremias: 'It is good
+for a man when he hath borne the yoke from his youth.'"
+
+
+Q. Are children obliged to obey their parents in the choice of a state
+of life?
+
+A. St. Liguori says: "It is certain that in the choice of a state of
+life children are not bound to obey their parents; thus St. Thomas and
+the other Doctors teach unanimously." Both parents and children should
+remember the reply of the apostles to the unjust rulers who had
+forbidden them to preach Christ crucified: "We ought to obey God
+rather than men."
+
+_Example._
+
+When St. Bernard and his brothers were bidding a final adieu to their
+home and their father, they saw their youngest brother at play with
+other children in the castle yard. The oldest brother embraced him,
+saying: "My little brother Nivard, do you see this castle and these
+lands? Well, all these will be yours--yours alone." "What!" replied
+the child with more than a child's thoughtfulness, "are you going to
+take heaven for yourselves and leave earth for me? The division is
+unequal." From that moment little Nivard could not be restrained
+either by his father, his relatives, or any human influence. He joined
+St. Bernard, who, with his brothers and companions to the number of
+thirty, set out for the monastery of Citeaux.
+
+
+
+
+CHAPTER XIII.
+
+DUTY OF PARENTS REGARDING THE RELIGIOUS VOCATION OF THEIR CHILDREN.
+
+
+Q. Are not some parents unjust towards children that wish to enter the
+religious state?
+
+A. Yes; unfortunately some parents are both unjust and unreasonable
+with their children in this matter.
+
+
+Q. How is this unjust and unreasonable conduct of parents more clearly
+shown?
+
+A. When there is question of marriage with a rich, or an influential
+person, many parents not only make no objection, but even urge the
+matter, whether such a marriage is the will of God or not; and yet
+when the children are evidently called by Almighty God to higher and
+holier states--to become spouses of Jesus Christ--these same parents
+object, and place obstacles in the path of their children.
+
+Many parents, having allowed their own faith to become deadened by
+contact with the world, lose sight of the snares and pitfalls before
+the feet of their children.
+
+
+Q. What do the Fathers of the Church say of parents who oppose
+children that wish to enter the religious state?
+
+A. Speaking of religious vocations, St. Thomas says: "Frequently our
+friends according to the flesh are opposed to our spiritual good."
+
+St. Liguori says: "Parents often prefer to see their children damned
+with themselves rather than to see them saved away from them."
+
+On this subject St. Bernard exclaims: "O hard-hearted father! O cruel
+mother! Unfeeling souls! You are not parents, you are murderers; for
+you grieve to see your son saved, and you rejoice at the sight of his
+eternal perdition."
+
+This is one of the ways in which, as Our Lord tells us: "A man's
+enemies shall be they of his own household." Hence the touching
+admonition of the Holy Ghost is particularly applicable to a person
+called to the religious state: "Hearken, O daughter, and see, and
+incline thine ear; and forget thy people and thy father's house."
+
+Again, our blessed Lord says: "He that loveth father or mother more
+than Me, is not worthy of Me."
+
+
+Q. Do parents commit sin in preventing their children from entering
+the religious state?
+
+A. If children themselves incur imminent danger of losing their souls
+by neglecting a divine vocation, parents that prevent a vocation to
+the religious state incur the danger of damning both themselves and
+their children. Such parents will have to answer also for the eternal
+loss of all those souls that their children would have saved in the
+religious state.
+
+
+Q. What is the exact teaching of theology with regard to parents
+preventing their children from entering the religious state?
+
+A. St. Liguori gives the following, not only as his doctrine, but as
+the teaching of theologians in general: "Parents who, without a just
+and certain cause, prevent their children from entering the religious
+state cannot be excused from _mortal sin;_ and not only parents, but
+any one who prevents another from following a religious vocation,
+_sins mortally._"
+
+
+Q. What does the Council of Trent teach on this point?
+
+A. The Fathers of the Council of Trent place under anathema (as
+accursed) "those who shall in any way, without a just cause, hinder
+the holy wish of virgins or other women to take the veil or make their
+vows." (18th chapter, 25th session.)
+
+
+Q. Does God, even in this life, punish parents for having prevented
+the higher vocations of their children?
+
+A. Yes; in punishment for thus thwarting His designs God often
+punishes parents by some misfortune, such as the premature death or
+the reckless life of their children.
+
+
+Q. Is not long deliberation as well as the advice of many friends
+necessary in order to avoid mistakes?
+
+A. St. Thomas says: "Long deliberation and advice are required in
+doubtful matters, but in those things which are certain and evident no
+counsel is required."
+
+St. Thomas concludes his article on the religious state with these
+beautiful words: "It is a sweet yoke, and those who bear it on their
+shoulders have the promise of being one day consoled by the delightful
+enjoyment of God and the eternal repose of the soul."
+
+
+
+
+CHAPTER XIV.
+
+VOCATIONS TO THE PRIESTHOOD.
+
+
+Q. Is it necessary to have a special vocation in order to enter the
+priesthood?
+
+A. Yes; for St. Paul says: "Neither doth any man take the honor to
+himself, but he that is called by God, as Aaron was." Our Lord said to
+His disciples: "You have not chosen Me; but I have chosen you, and
+have appointed you, that you should go, and should bring forth fruit,
+and your fruit should remain." [*]
+
+[*] For fuller information see larger catechism, "Questions on
+Vocations."
+
+
+Q. Which are the marks of a vocation to the priesthood?
+
+A. The principal marks are: 1, a virtuous life; 2, a pure intention;
+3, a desire of becoming a priest.
+
+
+Q. Are not great talents necessary in order to enter the priesthood?
+
+A. No; a person of ordinary talents may become a very useful and
+successful priest.
+
+
+Q. Why is a virtuous life necessary in one who aspires to the
+priesthood?
+
+A. St. Thomas, the angelic doctor, gives the following reasons: "We
+must place the sublime burden of the priesthood only on walls already
+dried by sanctity; that is, freed from the malignant humor of sin." In
+another place the holy doctor says: "As he who takes orders is raised
+above seculars in dignity, so should he be superior to them in
+sanctity."
+
+
+Q. What is meant by a pure intention?
+
+A. The intention of securing one's own salvation and of promoting the
+glory of God by contributing to the salvation of others.
+
+
+Q. What is meant by the desire to become a priest?
+
+A. It means an interior feeling or impulse of grace inclining a person
+towards the priesthood.
+
+
+Q. How may this desire be obtained?
+
+A. By considering the goodness of our blessed Lord, His life of zeal,
+and labor, and His burning desire to save souls; the honor and the
+reward of continuing His work; by meditating on some passage of the
+Sacred Scripture or the truths of eternity; by reflecting on the
+shortness of life and the dangers of secular pursuits.
+
+
+Q. May this desire be acquired by external means?
+
+A. Yes; this desire may be the result of a sermon, of the instructions
+of pastors and teachers, or of advice and example. It may come also
+from the prayers, the good example, and the encouragement of parents.
+
+
+Q. How may a person know that this desire comes from God, even
+indirectly?
+
+A. He can judge by the motives which prompt this desire; a person
+evidently has a divine vocation when his desire of becoming a priest
+is fairly continuous; when the motives are good, and no serious
+obstacle exists.
+
+
+
+
+CHAPTER XV.
+
+DO VOCATIONS TO THE PRIESTHOOD COME DIRECTLY FROM GOD?
+
+
+Q. Is it necessary that vocations to the priesthood should come
+directly from God? [*]
+
+A. No; generally speaking, God selects and prepares His ministers
+through those whom He has appointed to watch over the interests of His
+Church. Even St. Paul did not receive his vocation directly from God.
+He was converted directly, but to his question: "Lord, what wilt Thou
+have me to do?" he received this answer: "Arise, and go into the city,
+and there _it shall be told thee_ what them must do." God made use of
+Ananias to communicate to St. Paul his vocation.
+
+[*] "Almighty God, who usually employs secondary agents in the choice
+of His ministers, often selects pious matrons for moulding the
+character and directing the steps of their sons toward the sanctuary."
+("Ambassador of Christ," by Cardinal Gibbons.) We highly recommend
+this most excellent work, especially to students, parents, and
+aspirants to the priesthood.
+
+
+Q. Did all the other apostles receive their vocations directly from
+Our Lord?
+
+A. No; in their first call several of the apostles were brought to Our
+Lord by indirect means: St. Andrew and St. John the Evangelist were
+sent to the Saviour by St. John the Baptist: "Ecce Agnus Dei" ["Behold
+the Lamb of God"]. And the two disciples heard him [John the Baptist]
+speak, and they followed Jesus."
+
+"He [Andrew] findeth first his brother Simon, and said to him: We have
+found the Messias; . . . and he _brought_ him to Jesus."
+
+"On the following day he [Andrew] would go forth into Galilee, and he
+_findeth_ Philip, . . . Philip _findeth_ Nathanael, and said to him:
+We have found Him of whom Moses in the law, and the prophets did
+write, Jesus, the son of Joseph of Nazareth." At first there is a
+disagreement of views and sentiments between Philip and Nathanael, so
+that Philip had to use persuasion to bring Nathanael to his own way of
+thinking: "And Nathanael said to him: Can anything of good come from
+Nazareth? Philip saith to him: Come and see. Jesus saw Nathanael
+coming to Him and He saith of him: Behold an Israelite, indeed, in
+whom there is no guile. Nathanael saith to Him: Whence knowest Thou
+me? Jesus answered and said to him: Before that Philip _called_ thee,
+when thou wast under the fig-tree, I saw thee."
+
+Many excellent subjects, many a Nathanael "in whom there is no guile,"
+may be found loitering under the fig-tree of the world, awaiting some
+zealous Philip "to call" them to Jesus.
+
+
+
+
+CHAPTER XVI.
+
+FOSTERING VOCATIONS TO THE PRIESTHOOD.
+
+_The fathers of the Council of Baltimore on Fostering Vocations._
+
+
+Q. Is it allowable for priests, parents, teachers, and others to
+foster and encourage vocations to the priesthood in the youth
+committed to their care?
+
+A. It is not only allowable, it is in some measure a duty.
+
+
+Q. How is this proved?
+
+A. The Fathers of the late Plenary Council of Baltimore, after the
+example of the Fathers of the Council of Trent, give very clear and
+practical instructions on this matter. The Fathers say: "We exhort in
+the Lord, and earnestly entreat pastors and other priests, that they
+would diligently turn their minds to searching after and finding out,
+among the boys committed to their care, such as are fit for the
+ecclesiastical state and seem called to it."
+
+
+Q. Are not some parents to be blamed for their indifference or their
+opposition with regard to higher vocations in their children?
+
+A. Yes; the Fathers of the Second Plenary Council of Baltimore gently
+rebuke certain worldly minded parents for not fostering vocations to
+the priesthood in their sons. Deploring the lack of such vocations,
+the Fathers say in their pastoral letter: "We fear that the fault lies
+in great part with many parents, who, instead of fostering the desire
+so natural to the youthful heart of dedicating itself to the service
+of God's sanctuary, but too often impart to their children their own
+worldly-mindedness, and seek to influence their choice of a state of
+life by unduly exaggerating the difficulties and dangers of the
+priestly calling, and painting in too glowing colors the advantages of
+a secular life. To such parents we would most earnestly appeal,
+imploring them not to interfere with the designs of God on their
+children when they perceive in them a growing disposition to attach
+themselves to the service of the altar.
+
+"If God rewards the youthful piety of your sons by calling them to
+minister in His sanctuary, the highest privilege He confers on man, do
+not endeavor to give their thoughts another direction. To those whom
+God invites to co-operate with Him in the most divine of all works,
+the salvation of souls, the words of Christ to His apostles are
+applicable: 'Amen I say to you: every one that hath left house, or
+brothers or sisters, or father or mother, or wife or children, or
+lands for My name's sake, shall receive a hundredfold, and shall
+possess life everlasting.'"
+
+
+
+
+CHAPTER XVII.
+
+PREVENTING VOCATIONS TO THE PRIESTHOOD.
+
+
+Q. Is it a sin to prevent a person from following a vocation to the
+priesthood?
+
+A. Yes; because, as we have seen, the salvation of one who does not
+follow his vocation is greatly endangered; also because in such a case
+the designs of God would be thwarted.
+
+The late Archbishop Lynch, of Toronto, is authority for the statement
+that the average priest secures the salvation of five thousand souls.
+This means that on the average, for every young man that becomes a
+priest there will be five thousand souls less in hell, and five
+thousand more in heaven, for all eternity. Hence he who prevents a
+vocation to the priesthood shall be responsible for the loss of
+numerous souls.
+
+
+Q. Is it right to pray for the grace of a vocation to the priesthood?
+
+A. Certainly; this grace, as well as other special graces, may very
+appropriately be made the object of prayer. Our Lord, pointing out the
+great number of souls to be saved, said to His disciples: "The harvest
+indeed is great, but the laborers are few; pray ye therefore the Lord
+of the harvest, that He send forth laborers into His harvest."
+
+Many parents have by fervent, humble, and persevering prayer obtained
+for their sons the grace of being called to the sublime dignity of the
+priesthood.
+
+
+Q. When a young man ascertains that he is called to the priesthood, is
+his vocation fully decided?
+
+A. No; because the secular priesthood and the religious priesthood are
+distinct states of life, each having its advantages and its
+responsibilities, and therefore a special vocation and special graces
+are necessary for each of these states. Hence in deciding between
+these two states a person should think earnestly, and ask the grace to
+know whether he is called to the secular or to the religious
+priesthood
+
+
+
+
+CHAPTER XVIII
+
+MEANS OF KNOWING OUR VOCATION.
+
+
+_1. Prayer._
+
+ST. JAMES says: "If any of you want wisdom, let him ask of God, who
+giveth to all men abundantly, and upbraideth not; and it shall be
+given to him."
+
+This wisdom, according to Cornelius ŕ Lapide, is the knowledge of our
+last end and of the means of attaining it. Young people without
+experience, and having yet to choose a state of life, have great need
+of this wisdom. "All things whatsoever you shall in prayer, believing,
+you shall receive."
+
+Prayer is the divinely appointed means of obtaining grace. "Ask, and
+you shall receive; that your joy may be full." "Know ye that the Lord
+will hear your prayers, if you continue with perseverance." "Every one
+that asketh, receiveth; and he that seeketh, findeth; and to him that
+knocketh, it shall be opened."
+
+"Who is the man that can understand his own way?" God alone knows both
+the obstacles and the helps that you are to meet in your way. Cry out,
+then, with the Royal prophet: "Make the way known to me, wherein I
+should walk; for I have lifted up my soul to Thee."
+
+St. Liguori says: "We should pray earnestly to God to make known to us
+His will, whatever may be the state He has in store for us. Do not
+fail to recommend yourself in a special manner to our holy Mother, the
+Blessed Virgin Mary, beseeching her to obtain for you the grace
+perfectly to fulfil the will of her divine Son."
+
+"In all your doubts and anxieties," says St. Bernard, "think of Mary,
+call upon her name."
+
+_2. Freedom from Sin._
+
+When mortal sin reigns in the soul, it acts like a dark cloud veiling
+from us the light of heaven: "For wisdom will not enter into a
+malicious soul, nor dwell in a body subject to sins." "Your iniquities
+have divided between you and your God, and your sins have hid His face
+from you." "The way of the wicked is darksome; they know not her into
+the wilderness, and I will speak to where they fall."
+
+God loves to communicate Himself to those whose hearts are free from
+the defilements of sin. "Blessed are the clean of heart; for they
+shall see God." "The clean of heart" shall see God, not only in
+heaven, but even in this life; they shall see Him in His works and
+recognize His providence in all His designs: "To them that love God,
+all things work together unto good."
+
+Hence he who wishes to ascertain the state of life which he should
+embrace ought to keep himself constantly in the friendship of God:
+"Draw nigh to God, and He will draw nigh to you."
+
+_3. Humility._
+
+"Every proud man is an abomination to the Lord." "God resisteth the
+proud, and giveth grace to the humble." "The prayer of him that
+humbleth himself shall pierce the clouds; and he will not depart till
+the Most High behold."
+
+_4. Retreat._
+
+God loves to communicate His choicest favors in the silence of
+retreat: "I will lead her into the wilderness and I will speak to her
+heart."
+
+If you cannot make a regular retreat, at least avoid all dissipation
+of mind; retire into the solitude of your heart, after the example of
+St. Catharine of Siena and other saints, always remembering that God
+is near you and that He wishes to speak to your heart.
+
+_5. Counsel._
+
+"My son, do thou nothing without counsel, and thou shalt not repent
+when thou hast done."
+
+Your best adviser is your confessor. Through his own vocation he
+receives special helps from God.
+
+To know and to do God's will in the choice of a state of life is a
+grace which parents should earnestly invoke upon their children even
+from infancy; and it is important that the children themselves,
+especially from the time of their First Communion, should daily ask of
+God the grace to know their vocation.
+
+For this purpose they would do well to say daily three Hail Marys, or
+the following beautiful prayer of St. Bernard, which might be
+appropriately said in common; for "where two or three are gathered
+together in My name, there am I in the midst of them."
+
+_Prayer of St. Bernard._
+
+Remember, O most pious and compassionate Virgin Mary, that from all
+ages it is unheard of, that any one was forsaken who, placing himself
+under thy maternal protection, implored thy assistance and begged the
+favor of thy prayers. Animated with the confidence which this
+inspires, I fly to thee, O Virgin of virgins and Mother of my God, and
+in the bitterness of my sorrow I throw myself at thy feet. O Mother of
+the Eternal Word, despise not my humble supplication, but listen
+graciously, and mercifully grant me the request which from my heart I
+make to thee. Amen.
+
+An indulgence of three hundred days.
+
+
+
+PRINTED BY BENZIGER BROTHERS, NEW YORK.
+
+
+
+
+
+
+
+
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+            The Project Gutenberg eBook of Vocations Explained, by A
+            Vincentian Father
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+The Project Gutenberg EBook of Vocations Explained, by Anonymous
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Vocations Explained
+       Matrimony, Virginity, The Religious State and The Priesthood
+
+Author: Anonymous
+
+Other: Cardinal James Gibbons
+       Cardinal Francesco Satolli
+       Thos L Kinkead
+       Archbishop Michael Augustine
+
+Release Date: February 17, 2010 [EBook #31311]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK VOCATIONS EXPLAINED ***
+
+
+
+
+Produced by Michael Gray
+
+
+
+
+
+</pre>
+
+<h1>VOCATIONS EXPLAINED</h1>
+<br>
+<h2>MATRIMONY, VIRGINITY,<br>
+THE RELIGIOUS STATE, AND THE<br>
+PRIESTHOOD.</h2>
+<br>
+<br>
+<h3>BY A</h3>
+<h2>VINCENTIAN FATHER.</h2>
+<br>
+<h3>AN ABRIDGMENT OF</h3>
+<h2>"QUESTIONS ON VOCATIONS"</h2>
+<h3>APPROVED BY</h3>
+<h2>CARDINAL GIBBONS AND CARDINAL SATOLLI.</h2>
+<br>
+<p align="center"><i>Published with the permission of the Superior
+General of the Congregation of the Mission.</i></p>
+<br>
+<br>
+<p align="center">
+NEW YORK, CINCINNATI, CHICAGO:<br>
+BENZINGER BROTHERS,<br>
+<i>Printers to the Holy Apostolic See.</i></p>
+<br>
+<br>
+<p align="center"><b>"Vocations Explained"</b></p>
+<p>
+is a compendium of "Questions on Vocations," a catechism approved
+by His Eminence Cardinal Gibbons; His Eminence Cardinal Satolli;
+by five Archbishops and twenty-two Bishops; also by numerous
+priests and religious Brothers and Sisters.</p>
+
+<br>
+<br>
+<p>
+<b>Nihil Obatat</b><br>
+<span class="indenta">THOS. L. KINKEAD,</span><br>
+<span class="indentb"><i>Censor Librorum.</i></span></p>
+<p>
+<b>Imprimatur</b><br>
+<span class="indenta"><img src="images/cross.jpg" alt="cross">MICHAEL AUGUSTINE,</span><br>
+<span class="indentb"><i>Archbishop of New York.</i></span></p>
+<br>
+<br>
+<p align="center">NEW YORK, March 2, 1897.</p>
+<br>
+<br>
+<p align="center">COPYRIGHT, 1897, BY BENZIGER BROTHERS.</p>
+<br>
+<br>
+
+<h2>CONTENTS.</h2>
+<table border="0">
+<tr><td align="right"><p>    I.</p><td><p><a href="#1">DEFINITION.&mdash;EVERY PERSON HAS SOME SPECIAL VOCATION</a></p>
+<tr><td align="right"><p>   II.</p><td><p><a href="#2"> NECESSITY OF FOLLOWING A VOCATION</a></p>
+<tr><td align="right"><p>  III.</p><td><p><a href="#3"> MATRIMONY&mdash;IS IT A VOCATION?</a></p>
+<tr><td align="right"><p>   IV.</p><td><p><a href="#4"> MIXED MARRIAGES</a></p>
+<tr><td align="right"><p>    V.</p><td><p><a href="#5"> VIRGINITY</a></p>
+<tr><td align="right"><p>   VI.<br><br><br><br><br>
+</p><td><p><a href="#6"> THE THREE EVANGELICAL COUNSELS</a></p>
+<p class="indentc">         1. <a href="#6-a">Poverty</a><br>
+
+         2. <a href="#6-b">Perpetual Chastity</a><br>
+         3. <a href="#6-c">Obedience</a></p>
+<tr><td align="right"><p>  VII.</p><td><p><a href="#7"> THE RELIGIOUS STATE</a></p>
+<tr><td align="right"><p> VIII.</p><td><p><a href="#8"> MARKS OF A VOCATION TO THE RELIGIOUS STATE</a></p>
+<tr><td align="right"><p>   IX.</p><td><p><a href="#9"> DOUBTS ABOUT A VOCATION TO THE RELIGIOUS STATE</a></p>
+<tr><td align="right"><p>    X.</p><td><p><a href="#10"> ENCOURAGING OTHERS TO ENTER THE RELIGIOUS STATE</a></p>
+<tr><td align="right"><p>   XI.</p><td><p><a href="#11"> MEANS OF PRESERVING A VOCATION TO THE RELIGIOUS STATE.&mdash;SOME OBSTACLES</a></p>
+<tr><td align="right"><p>  XII.</p><td><p><a href="#12"> CHILDREN AND THE RELIGIOUS STATE</a></p>
+<tr><td align="right"><p> XIII.</p><td><p><a href="#13"> DUTY OF PARENTS REGARDING THE RELIGIOUS VOCATION OF THEIR CHILDREN</a></p>
+<tr><td align="right"><p>  XIV.</p><td><p><a href="#14"> VOCATIONS TO THE PRIESTHOOD </a></p>
+<tr><td align="right"><p>   XV.</p><td><p><a href="#15"> DO VOCATIONS TO THE PRIESTHOOD COME DIRECTLY FROM GOD </a></p>
+<tr><td align="right"><p>  XVI.</p><td><p><a href="#16"> FOSTERING VOCATIONS TO THE PRIESTHOOD</a></p>
+<tr><td align="right"><p> XVII.</p><td><p><a href="#17"> PREVENTING VOCATIONS TO THE PRIESTHOOD</a></p>
+<tr><td align="right"><p>XVIII.<br><br><br><br><br><br><br><br></p><td><p><a href="#18"> MEANS OF KNOWING OUR VOCATION </a></p>
+<p class="indentc">
+         1. <a href="#18-1">Prayer</a><br>
+         2. <a href="#18-2">Freedom from Sin</a><br>
+         3. <a href="#18-3">Humility</a><br>
+         4. <a href="#18-4">Retreat</a><br>
+         5. <a href="#18-5">Counsel</a><br>
+         <a href="#18-6">Prayer of St. Bernard</a></p>
+
+</table>
+<br><br><br>
+<h1>VOCATIONS EXPLAINED.</h1>
+<h2><a name="1">C</a>HAPTER I.</h2>
+<h3>DEFINITION.&mdash;EVERY PERSON HAS SOME SPECIAL VOCATION.</h3>
+<p><b>Q. What is a vocation?
+</b><br>A. A call from God to some state of life.
+
+</p><p><b>Q. Which are the principal states of life?
+</b><br>A. Matrimony, virginity, the religious state, and the priesthood.
+
+</p><p><b>Q. Has every person a vocation?
+</b><br>A. Yes; God gives a special vocation to each person.
+
+</p><p><b>Q. How is this doctrine proved?
+</b><br>A. St. Paul says: "Every one hath his proper gift from God; one after
+this manner, and another after that. . . . <i>As</i> the Lord hath
+distributed to <i>every one</i>, as <i>God hath called every one</i>, so let him
+walk." [*]</p>
+
+<p>[*] The references are given in the larger catechism entitled
+"Questions on Vocations."
+
+</p><p><b>Q. Is it not beneath God's notice to give a particular vocation to
+each person?
+
+</b><br>A. Not at all; for even the birds of the air are objects of the
+providence of God: "Yea, the very hairs of your head are all numbered.
+Fear not, therefore; you are of <i>more value</i> than <i>many sparrows.</i>"
+
+</p><p><b>Q. What do Father Faber and St. Alphonsus say on this subject?
+
+</b><br>A. Father Faber says: "Every man has a distinct vocation." St.
+Alphonsus says: "We must embrace that state to which <i>God calls us</i>."
+
+</p><p><b>Q. What does St. Augustine teach concerning special vocations?
+</b><br>A. St. Augustine says: "He who does little, but in a state to which
+<i>God calls him,</i> does more than he who labors much, but in a state
+which he has thoughtlessly chosen: a cripple limping in the right way
+is better than a racer out of it."
+</p>
+
+
+<h2><a name="2">C</a>HAPTER II.</h2>
+<h3>NECESSITY OF FOLLOWING A VOCATION.</h3>
+
+<p><b>Q. Are we obliged to follow the vocation which God gives us?
+</b><br>A. Yes; if we should wilfully neglect to follow our vocation we would
+be in danger of losing our souls.
+
+</p><p><b>Q. Why so?
+</b><br>A. Because God attaches to our vocation special graces to help us to
+resist temptations and to discharge our duties properly. Hence, if we
+neglect God's call, we lose also His special graces; we then easily
+fall into temptation, and thus we are more liable to lose our souls.
+
+</p><p><b>Q. Can you quote reliable authority for this doctrine?
+</b><br>A. St. Alphonsus Liguori says: "In the choice of a state of life, if
+<i>we wish to secure our eternal salvation, we must embrace</i> that state
+to which God calls us, in which <i>only</i> God prepares for us the
+efficacious means necessary to salvation."
+</p><p>
+St. Cyprian says: "The grace of the Holy Ghost is given according to
+<i>the order of God,</i> and not according to <i>our own will."</i>
+
+</p><p><b>Q. What does St. Vincent de Paul say on this point?
+</b><br>A. St. Vincent de Paul says: "It is very difficult, not to say
+impossible, to save one's self in a state of life in which God does
+not wish one to be."
+
+</p><p><b>Q. Has any one of the Popes given his views on this subject?
+</b><br>A. Yes; Pope St. Gregory the Great teaches that our salvation is
+closely connected with our vocation.
+</p><p>
+The Emperor Maurice having published an edict forbidding soldiers to
+enter the religious state, Pope St. Gregory the Great wrote to him
+these remarkable words: "This law, forbidding soldiers to enter the
+religious state, is unjust, because it <i>shuts heaven to many;</i> for
+there are <i>very many who cannot</i> enter heaven unless they abandon all
+things."
+
+</p><p><b>Q. Can this doctrine be explained by a comparison?
+</b><br>A. Yes; a master feels a just indignation against those servants that
+do as they please and neglect the particular duty assigned them. The
+work done by such servants may be very good in itself, yet it is not
+pleasing to the master, nor will it be rewarded by him, because it is
+not in accordance with his designs.
+</p><p>
+The same principle holds with regard to God: "Not every one that Saith
+to Me, Lord, Lord, shall enter the kingdom of heaven; but he that doth
+the will of My Father Who is in heaven, he shall enter into the
+kingdom of heaven."
+
+</p><p><b>Q. What is to be said of those that know nothing about vocations?
+</b><br>A. If they are ignorant of the matter without any fault on their part,
+God will not hold them responsible for such ignorance. By providential
+circumstances many are, without adverting to it, in the state of life
+in which God wants them to be.
+
+</p><p><b>Q. What is to be said of those who, having opportunities, give this
+subject little or no thought?
+</b><br>A. We answer with St. Alphonsus: "In the world this doctrine of
+vocation is not much considered by some persons. They think that it is
+all the same whether they live in the state to which God calls them,
+or in that which they choose of their own inclinations; and therefore
+so many live bad lives and damn themselves. But it is <i>certain</i> that
+this is the principal point with regard to the acquisition of eternal
+life. He who disturbs this order, and breaks this chain of salvation,
+shall not be saved."
+
+</p><p><b>Q. What is the remarkable saying of St. Gregory Nazianzen on this
+subject?
+</b><br>A. St. Gregory Nazianzen says: "I hold that the choice of a state of
+life is so important that it decides, for the remainder of our lives,
+whether our conduct shall be good or bad."
+</p>
+
+
+<h2><a name="3">C</a>HAPTER III.</h2>
+<h3>MATRIMONY&mdash;IS IT A VOCATION?</h3>
+
+<p><b>Q. How do you prove that matrimony is a vocation?
+</b><br>A. Matrimony is a fixed manner of living, established by Almighty God:
+"What God hath joined together, let no man put asunder." St. Paul,
+speaking of matrimony, says: "This is a great sacrament; but I speak
+in Christ and in the Church."
+
+</p><p><b>Q. If matrimony is a vocation from God, why are many married people
+unhappy?
+</b><br>A. Because many of these people do not correspond with the graces of
+this state; some enter it without the proper motives, others embrace
+it without being called to it by Almighty God.
+
+</p><p><b>Q. Is a special vocation necessary in order to secure salvation in the
+marriage state?
+</b><br>A. Most certainly, because the state itself is from God, and a
+person's consort should be the choice of God: "Houses and riches are
+from parents: but a prudent wife is <i>properly from the Lord."</i>
+</p><p>
+God made special choice of Rebecca to be the wife of Isaac: "Let the
+same be the woman whom the <i>Lord hath prepared for</i> my master's son."
+</p><p>
+Sara was God's choice as the wife of young Tobias: "The God of
+Abraham, and the God of Isaac, and the God of Jacob be with you, and
+may <i>He join you</i> together, and fulfil His blessing in you."
+
+</p><p><b>Q. Can you give a Scripture example illustrating this doctrine more
+forcibly?
+</b><br>A. Yes; when the Angel Raphael advised young Tobias to take Sara for
+his wife, Tobias answered: "I hear that she hath been given to seven
+husbands, and they all died; moreover, I have heard that a devil
+killed them. Now I am afraid, lest the same thing happen to me also."
+</p><p>
+The angel then showed Tobias that those seven husbands had been given
+over to the power of the devil because in their marriage they lost
+sight of the designs of God, and were guided by unworthy motives. "The
+angel said to him: Hear me, and I will show thee who they are, over
+whom the devil can prevail: <i>They who in such manner receive
+matrimony,</i> as to <i>shut out God</i> from themselves, and from <i>their
+mind,</i> and give themselves to their lust; . . . over them the <i>devil
+hath power."</i>
+
+</p><p><b>Q. What is the doctrine of St Basil on this subject?
+</b><br>A. St. Basil says: "What means 'to marry in the Lord' except to
+embrace that holy state <i>only in accordance with the will of God,</i>
+consulting only reason and faith, to learn whether you follow the
+course to which <i>God calls you?"</i>
+
+</p><p><b>Q. What is the proverb, or "saying," among the old folks about
+marriage?
+</b><br>A. There is a "saying" among the old folks that "happy marriages are
+made in heaven" (made by Almighty God). This "saying" is in fact the
+summing up of experience, of the teaching of the Fathers, of the
+Sacred Scriptures, and of the Church on this subject.
+</p><p>
+If Jesus and Mary do not preside at marriages, the devil will surely
+usurp their place. "He that is not with Me is against Me; and he that
+gathereth not with Me, scattereth."
+
+</p><p><b>Q. What does the venerable Louis de Ponte teach on the subject of
+matrimony?
+</b><br>A. The venerable Louis de Ponte says: "God is not only the author of
+matrimony, but He brings to that state, by a <i>special providence,</i>
+those whom <i>He wishes</i> to be in it. He acts thus both for the good of
+society and for the happiness of individuals; and, although according
+to the teaching of the Church, 'it is better and more perfect to
+observe virginity than to engage in matrimony,' yet Divine Providence
+is not less admirable in the matter of vocations to the marriage state
+than in vocations to perpetual continence.
+</p><p>
+"It is, then, very important to weigh these matters carefully, and to
+examine well whether a person is called to a more perfect state before
+deciding to enter the marriage state."
+</p>
+
+
+<h2><a name="4">C</a>HAPTER IV.</h2>
+<h3>MIXED MARRIAGES.</h3>
+
+<p><b>Q. Are mixed marriages vocations?
+</b><br>A. Not from God. Mixed marriages are suggested by "the world, the
+flesh, and the devil," the three great enemies of man's salvation.
+</p><p>
+Who ever heard of a person entering mixed marriage because his
+conscience told him that God gave him a vocation to that state, or
+because he was convinced that God chose for him that state in order
+that he might sanctify himself therein and avoid damnation?
+</p><p>
+Read again the story of Tobias, and the seven husbands of Sara, who
+were strangled to death by the devil because of the unworthiness of
+their motives. Those who enter mixed marriages evidently "shut out God
+from themselves and from their mind;" they do not follow a vocation
+from God; they exclude the will of God. How, then, can they be
+excepted from the class of persons of whom the Holy Ghost says: "Over
+them the devil hath power"?
+</p><p>
+The Church speaks very plainly on this subject, and teaches that mixed
+marriages are forbidden; and Christ said of the Church: "He that
+heareth you heareth Me; and he that despiseth you, despiseth Me."
+
+</p><p><b>Q. Why, then, does the Church grant dispensations in this matter?
+</b><br>A. For the same reason that a prudent mother would prefer to see a
+wayward daughter do a bad thing than a worse thing. What parent would
+not prefer to see a child sick than dead? There is some hope for the
+life of a man hanging over a precipice and clinging even to a handful
+of grass, but there is no hope when his brains are dashed out on the
+rocks beneath.
+</p><p>
+When persons have fully made up their minds to enter mixed marriage,
+they are so blinded by their passions and preferences that, if the
+Church should not tolerate their step, many of them would marry out of
+the Church, and thus commit mortal sin, and in most cases incur
+excommunication.
+</p><p>
+The only difference, then, is this: There is at least a possible hope
+of salvation when mixed marriages are tolerated by the Church;
+whereas, if these persons should die in their rebellion against the
+Church, their damnation would be certain.
+</p><p>
+The Church, like a prudent mother, would prefer the less of these two
+evils.
+
+</p><p><b>Q. Are not conversions often brought about by mixed marriages?
+</b><br>A. Misplaced affections often make candidates for marriage think so,
+but this is not their chief reason for insisting on such marriages.
+Temptation, passion, and personal preference have more to do with them
+than the will of God. Conversions <i>from</i> the faith are more frequent
+in mixed marriages than conversions <i>to</i> the faith. God's will is not
+their foundation, and yet, "unless the Lord build the house, they
+labor in vain that build it." God and the Church <i>desire</i> and <i>teach</i>
+Catholics to take no such risks.
+
+</p><p><b>Q. What do the Sacred Scriptures say of mixed marriages?
+</b><br>A. "Bear not the yoke with unbelievers. For what fellowship hath light
+with darkness, or what part hath the faithful with the unbeliever?"
+"Neither shalt thou make marriages with them. Thou shalt not give thy
+daughter to his son, nor take his daughter for thy son; for she will
+turn away thy son from following Me; and the wrath of the Lord will be
+kindled, and will quickly destroy thee."
+</p><p>
+Mixed marriages are the fruitful source of numberless evils: the loss
+of faith to countless generations, immorality, attachment to the
+things of earth, and godless lives; and "as a man lives, so shall he
+die."
+
+</p><p><b>Q. What is the best remedy for these evils?
+</b><br>A. To remove their cause. Parents, young folks, and even advanced
+school-children should be taught the evil of mixed marriages before
+their minds become warped by company-keeping, passion, and bad
+example.
+</p><p>
+Many pastors obtain excellent results by frequently instructing the
+children concerning mixed marriages, and by teaching them the doctrine
+of the Church on this subject. [*]
+</p><p>
+[*] See "Mollie's Mistake, or Mixed Marriages," by Rev. J. W. Book,
+Cannelton. Ind. We highly recommend it as a very readable and
+instructive book.
+</p>
+
+
+<h2><a name="5">C</a>HAPTER V.</h2>
+<h3>VIRGINITY.</h3>
+
+<p><b>Q. How is it proved that the state of virginity is a vocation?
+</b><br>A. St. Paul mentions virginity as a special state of life, and
+recommends it in preference to matrimony.
+</p><p>
+In the heading of the seventh chapter of the First Epistle of St. Paul
+to the Corinthians we find these words: "Virginity is preferable to
+the married state." In this whole chapter St. Paul speaks strongly in
+favor of the state of virginity: "I would that all men were even as
+myself;" that is, as the Fathers of Trent explain, "that all embraced
+the virtue of continence."
+
+</p><p><b>Q. Why is virginity to be preferred to the marriage state?
+</b><br>A. Because virginity is more pleasing to God, and more conducive to
+salvation.
+
+</p><p><b>Q. How do you prove that virginity is more pleasing to God?
+</b><br>A. St. John says: "These are they who are not defiled with women: for
+they are virgins. These follow the Lamb withersoever He goeth. These
+were purchased from among men, the first fruits to God and to the
+Lamb."
+</p><p>
+St. Jerome says: "As soon as the Son of God came down upon the earth
+He created a new family. He chose a virgin Mother, Mary, and a virgin
+foster-father, Joseph; also a virgin disciple, John, and a virgin
+apostle of the nations, Paul; so that He who was adored by angels in
+heaven might also have angels to serve Him on earth."
+
+</p><p><b>Q. Do the Fathers of the Church recommend virginity?
+</b><br>A. Yes, in the highest possible terms. St. Augustine says: "The joys
+of the virgins are not given to the other saints of God."
+</p><p>
+St. Cyprian says: "Virginity is the queen of all other virtues and the
+possession of every good."
+</p><p>
+Speaking of virginity, St. Ephrem says: "If you have loved it, you
+will be favored by the Lord in all things."
+</p><p>
+St. Bernardine, of Sienna, teaches that "virginity prepares the soul
+to see her spouse, Jesus, by faith in this life and by glory in the
+next."
+</p><p><b>Q. What is the exact teaching of the Church on the comparative merits
+of matrimony and virginity?
+</b><br>A. The Church teaches that it is <i>of faith</i> that virginity is
+preferable to matrimony.
+</p><p>
+In the 10th canon of the 24th session of the Council of Trent we find
+this doctrine: "If any one saith that the marriage state is to be
+preferred before the state of virginity, or celibacy, and that it is
+not better and more blessed to remain in virginity, or in celibacy,
+than to be united in matrimony, let him be anathema" (that is,
+accursed).
+</p>
+
+
+<h2><a name="6">C</a>HAPTER VI.</h2>
+<h3>THE THREE EVANGELICAL COUNSELS.</h3>
+
+<p>FOR the better understanding of vocations we shall give a brief
+explanation of the evangelical counsels.
+
+</p><p><b>Q. What are the evangelical counsels?
+</b><br>A. They are Gospel advices or recommendations.
+
+</p><p><b>Q. Why are they called counsels?
+</b><br>A. Because they are not commanded but <i>counselled</i> by Our Lord, and
+recommended as means of greater perfection.
+
+</p><p><b>Q. Why are they called "evangelical" counsels?
+</b><br>A. Because they are recommended in the Gospel. <i>Evangelism</i> is the
+Latin word for gospel.
+
+</p><p align="center"><i><a name="6-a">1.</a> Poverty.</i>
+
+</p><p><b>Q. Which is the first of the evangelical counsels?
+</b><br>A. Voluntary poverty. That means renouncing the use of money and
+possessions by our own free will to follow Christ.
+
+</p><p><b>Q. What is the advantage of this counsel?
+</b><br>A. The practice of this counsel uproots a most dangerous passion: "For
+they that will become rich fall into temptation, and into the snare of
+the devil, and into many unprofitable and hurtful desires, which drown
+men into destruction and perdition."
+
+</p><p><b>Q. Is there any special blessing promised to those who follow this
+counsel?
+</b><br>A. Yes: "Every one that hath left house, or brethren, or sisters, or
+father, or mother, or wife, or children, or lands, for My name's sake,
+shall receive a hundredfold, and shall possess life everlasting."
+
+</p><p><b>Q. Is this counsel given to all?
+</b><br>A. The Fathers of the Church teach that this counsel is recommended to
+all. The above words of Our Lord are unrestricted: "And <i>every one</i>
+that hath left house, or brethren," etc.
+</p><p align="center"><i><a name="6-b">2.</a> Perpetual Chastity.</i>
+
+</p><p><b>Q. Which is the second evangelical counsel?
+</b><br>A. Perpetual chastity; that is, a voluntary abstaining from marriage
+in order to dedicate one's self in a more special manner to the love
+and service of God and to the great work of salvation.
+
+</p><p><b>Q. Is this counsel recommended in the Sacred Scriptures and in the
+Fathers?
+</b><br>A. It certainly is, as we have seen in the chapter on "Virginity."
+
+</p><p><b>Q. Is this counsel of chastity recommended to all?
+</b><br>A. This counsel, as well as the other two evangelical counsels, is
+recommended to all. The Fathers say that these words, "He that can
+take, let him take it," mean, He that <i>is willing</i> to take this
+counsel let him take it. And St. Paul says: "I would that <i>all men</i>
+were even as myself."
+
+</p><p><b>Q. What if one should exhort people in general to choose matrimony as
+a state preferable to perpetual chastity?
+</b><br>A. Such a one would be speaking against faith, as we have seen in the
+chapter on "Virginity." The "Catechism of the Council of Trent" says:
+"As it is the duty of the pastor to propose to himself the holiness
+and perfection of the faithful, his earnest desires <i>must be in full
+accordance</i> with those of the Apostle when, writing to the
+Corinthians, he says: 'I would that all men were even as myself;' that
+is," continue the Fathers of Trent, "that all embraced the virtue of
+continence." The marginal <i>résumé</i> of this paragraph in the "Catechism
+of the Council of Trent" is: "A life of continence <i>to be desired by
+all</i>."
+
+</p><p align="center"><i><a name="6-c">3.</a> Obedience.</i>
+
+</p><p><b>Q. Which is the third evangelical counsel?
+</b><br>A. Entire obedience; that is, a total subjection of one's will to that
+of lawful superiors in all that is not sin.
+
+</p><p><b>Q. What Scripture warrant have we for this counsel?
+</b><br>A. The life of Christ was a continual model of perfect obedience. From
+twelve to thirty years of age all that we are told of Him in the
+Sacred Scriptures is that "He went down with them, and came to
+Nazareth, and was subject to them." Obedience is a most effectual
+means of subduing self-will and self-love, which are our most fatal
+enemies. "An obedient man shall speak of victory," because obedience
+draws down a most special and abundant grace; for so pleasing is it to
+God that He says of it: "Obedience is better than sacrifices."
+</p>
+
+
+<h2><a name="7">C</a>HAPTER VII.</h2>
+<h3>THE RELIGIOUS STATE.</h3>
+
+<p><b>Q. What is the fundamental principle or essence of the religious
+state?
+</b><br>A. The three evangelical counsels, which we have just explained. Those
+who enter the religious state take vows to observe the counsels of
+poverty, chastity, and obedience.
+
+</p><p><b>Q. Why do so many people enter the religious state?
+</b><br>A. First, to promote the honor and glory of God; second, to escape the
+dangers of the world, and the more securely to work out their
+salvation; for, "What doth it profit a man, if he gain the whole
+world, and suffer the loss of his own soul?" Our blessed Lord Himself
+assures us that "many are called, but few are chosen." "Strive to
+enter at the narrow gate."
+
+</p><p><b>Q. Why are religious happier and more cheerful than others?
+</b><br>A. On account of their peace of mind, and their greater hope of the
+eternal rewards promised to those especially who leave all to follow
+Jesus Christ.
+
+</p><p><b>Q. In what other way do you explain the happiness enjoyed by
+religious?
+</b><br>A. There is a marvellous happiness to be found in holiness of life,
+because the various degrees of holiness are so many steps towards God,
+the centre and source of all happiness. Therefore the happiness of the
+religious state is like that "treasure hidden in a field, which a man
+having found, hid it, and for joy thereof goeth, and selleth all that
+lie hath, and buyeth that field."
+
+</p><p><b>Q. Are religious useful to others as well as to themselves?
+</b><br>A. Religious bring many blessings to mankind by exercising the
+corporal and spiritual works of mercy, and by "instructing many unto
+justice."
+</p><p>
+Religious follow in a special manner the admonition of the Apostle:
+"Labor the more, that by good works you may make sure your calling and
+election."
+</p><p>
+Besides making their own salvation more secure, religious undoubtedly
+contribute to the salvation of thousands of souls.
+
+</p><p><b>Q. This thought is certainly very startling, but how can the matter be
+explained?
+</b><br>A. Next after the priests of God, religious contribute much to keep up
+the faith and the spiritual life of the Church.
+</p><p>
+The principal cause of the loss of innumerable souls is the want of
+early religious teaching and religious training. By the various
+teaching communities of religious priests, brothers, and sisters,
+thousands are saved; for in youth their pupils acquire a love and a
+practical knowledge of faith; they are nurtured in purity and piety,
+and they are enlightened and encouraged in habits of industry and
+sobriety.
+</p><p>
+The good that religious teachers accomplish is not confined to one
+class or to a life's work; for, through the pupils, the result of
+religious training will extend to generations yet unborn.
+
+</p><p><b>Q. Can you illustrate this principle by particular instances?
+</b><br>A. Yes; a certain religious sister has been instrumental in the hands
+of God in fostering vocations in numerous young men, eight of whom
+have already become priests; and out of a number of girls taught and
+trained by her during thirty years, sixty-four have become religious
+sisters. These latter have been for years teaching, and moulding the
+characters of children, and thus protecting them against the deceitful
+snares of the world; and, besides the countless hosts of good
+Christians prepared by them for the Church and for society, these
+sixty-four sisters have, in their turn, fostered many vocations to the
+priesthood and to the religious state.
+</p><p>
+In Father Abbelen's beautiful biography of Mother Caroline we read
+many such elevating sentiments as the following: "It was, above all,
+her ardent, faith-inspired love of children that gained their hearts
+and exercised an irresistible influence over their affections. Thus
+did Mother Caroline unconsciously attract young girls and inspire them
+with a wish to become sisters."
+
+</p><p><b>Q. In what other way do religious contribute to the salvation of
+souls?
+</b><br>A. From thousands of hospitals and other asylums of mercy and charity
+numberless souls go up daily to heaven after having reformed their
+lives under the nursing hands, the hopeful words, and the prayerful
+hearts of religious men and women.
+</p>
+
+
+<h2><a name="8">C</a>HAPTER VIII.</h2>
+<h3>MARKS OF A VOCATION TO THE RELIGIOUS STATE.</h3>
+
+<p><b>Q. Which are the marks of a vocation to the religious state?
+</b><br>A. No mark, or set of marks, is equally applicable to all, because God
+calls persons to the higher states in various ways; yet a firm will to
+enter religion is a safe mark of a vocation to the religious state,
+provided that the motives are good and no serious obstacle exists.
+This firm will itself is a special grace of God, "for it is God who
+worketh in you both <i>to will</i> and to accomplish, according to His good
+will." In the invitation to the counsels the will is the only
+condition mentioned by Our Lord: "If thou <i>wilt</i> be perfect, go sell
+what thou hast, and give to the poor, and thou shalt have treasure in
+heaven; and come, follow Me."
+</p><p>
+Common sense proves the same; for no one questions the vocation of a
+person who is determined, who sincerely wishes, to become a religious,
+if there is no impediment.
+
+</p><p><b>Q. Is a firm will the only mark of a vocation to the religious state?
+</b><br>A. No; for the grace of a vocation to a higher state may be offered to
+persons of weak will, as was the case of the young man of the Gospel
+who was evidently called to be a disciple of Our Lord, but "he went
+away sad, for he had great possessions." His will was not firm enough
+to reject the temptations caused by the riches and pleasures of the
+world. Instead of corresponding to his vocation he tried to hush the
+voice of conscience speaking to his heart.
+
+</p><p><b>Q. By what other mark may a person recognize a vocation to the
+religious state?
+</b><br>A. The interior voice of conscience, soliciting the will through the
+intellect, and suggesting the religious state, is a mark of a
+vocation.
+
+</p><p><b>Q. But how are we to recognize this voice of conscience?
+</b><br>A. This voice of conscience, which is nothing else but the grace of
+God speaking to the heart, is heard and recognized in various ways:
+with some it has been lingering in the heart since childhood; to
+others it comes later and more suddenly. This prompting of grace may
+result from reading, from a sermon, a mission, a conversation, an
+example, the death of a friend or an acquaintance, or even from
+misfortune and disappointment. In a word, this interior voice may be
+occasioned by the thoughts and reflections of our mind, no matter what
+caused these reflections.
+
+</p><p><b>Q. Can you give some examples showing the effects of this interior
+voice?
+</b><br>A. Yes; St. Anthony, hearing at Mass the words, "If thou wilt be
+perfect, go sell what thou hast, and give to the poor, and thou shalt
+have treasure in heaven; and come, follow Me," became so inflamed with
+the desire of securing his salvation that he gave away all his vast
+possessions and led a long life of penance and prayer in the desert.
+</p><p>
+By meditating on the life, passion, and death of Jesus Christ St.
+Francis of Assisi was filled with such a burning zeal for God and his
+neighbor that he renounced his great wealth, and his right to an
+honorable inheritance, and spent his life in inflaming others with
+zeal for the salvation of souls.
+</p><p>
+The foul sight and the stench of the corpse of the Empress Isabella
+opened the eyes of Francis Borgia to the folly of a worldly life. He
+renounced the world and entered the Society of Jesus, where he
+sanctified himself, thinking often of the eternal torments of hell.
+
+</p><p><b>Q. What, then, is the principal difference in the feelings or emotions
+of those called to the religious state?
+</b><br>A. Some people, having their <i>will</i> inflamed with a love for the
+religious state, enter it with great pleasure, and without any
+questions about the matter; others enter it only when their
+<i>understanding</i> has become so enlightened as to discover the vanity
+and dangers of the world, and when they see clearly the greater
+security of salvation in the religious state. These latter persons may
+even be somewhat dull in their affection for this state, and not so
+inclined, humanly, to follow that which reason and faith point out to
+them; in their lower, animal feelings they may even experience a kind
+of repugnance to do what their higher reasoning powers dictate to
+them. This second kind of vocation is better than the first, and more
+generally approved by those who are experienced in such matters; for,
+being grounded on reason and faith, it is less subject to error, and
+more likely to attain the crown of perseverance.
+
+</p><p><b>Q. Which are the proper motives for entering the religious state?
+</b><br>A. The first motive should be the greater security of our own
+salvation; the second, to promote the glory of God by a good life and
+by contributing to the salvation of others.
+
+</p><p><b>Q. Which are the impediments to entrance into religion?
+</b><br>A. The ordinary impediments are ill health, unsuitable age, and the
+obligation of supporting poor and helpless parents.
+</p>
+
+
+<h2><a name="9">C</a>HAPTER IX.</h2>
+<h3>DOUBTS ABOUT A VOCATION TO THE RELIGIOUS STATE.</h3>
+
+<p align="center"><i>Views of St. Ignatius and St. Francis de Sales.</i>
+
+</p><p><b>Q. What should be done by a person who thinks of entering the
+religious state, but fears that he may not be called to it by Almighty
+God?
+</b><br>A. St. Ignatius, the founder of the Jesuit Order, gives an excellent
+answer to this question. He says: "If a person thinks of embracing a
+secular life, he should ask and desire more evident signs that God
+calls him to a secular life than if there were question of embracing
+the evangelical counsels; for Our Lord Himself has evidently exhorted
+us to embrace His counsels, and, on the other hand, He has evidently
+laid before us the great dangers and difficulties of a secular life;
+so that, if we rightly conclude, revelations and extraordinary tokens
+of His will are more necessary for a man entering upon a life in the
+world than for one entering the religious state."
+
+</p><p><b>Q. Is this doctrine of St. Ignatius supported by Sacred Scripture?
+</b><br>A. This doctrine is in perfect harmony with the teaching of the
+Scriptures. Our blessed Lord says: "Woe to the world because of
+scandals;" and St. John, the beloved disciple, says: "If any man love
+the world, the charity of the Father <i>is not in him;</i> for all that is
+in the world is the concupiscence of the flesh, and the concupiscence
+of the eyes, and the pride of life."
+
+</p><p><b>Q. Can you quote other reliable authority on this matter of uncertain
+vocations?
+</b><br>A. Yes; Lehmkuhl, a standard theologian, says: "In order that a person
+may safely embrace the religious state probable signs of a vocation
+are sufficient, together with a firm will of fulfilling the
+obligations to be assumed."
+
+</p><p><b>Q. What does St. Francis de Sales teach on this point?
+</b><br>A. On this subject St. Francis de Sales says: "To have a sign of a
+true vocation it is not necessary that our constancy be <i>sensible;</i> it
+suffices if our good intention remains in the <i>superior</i> part of our
+soul. And therefore we must not judge that a vocation is not a true
+one if a person does not feel sensible movements."
+
+</p><p><b>Q. What if this divine call should change to coldness and repugnance?
+</b><br>A. St. Francis de Sales answers: "It is enough that the will remains
+firm in not abandoning the divine call, and also that some affection
+remains for this call, even though a person should feel a coldness and
+repugnance which sometimes cause him to waver and to fear that all is
+lost."
+
+</p><p><b>Q. What does St. Francis de Sales say about expecting direct proofs
+from God?
+</b><br>A. St. Francis says: "To know whether God will have a person become a
+religious it is not to be expected that God <i>Himself</i> should speak, or
+send an angel from heaven to signify His will. It is not necessary
+that ten or twelve confessors should examine whether the vocation is
+to be followed. But it is necessary to correspond with the first
+movement of the inspiration, and to cultivate it, and then not to grow
+weary if disgust or coldness should come on. If a person acts thus,
+God will not fail to make all succeed to His glory. Nor ought we to
+care much from what quarter the first movement comes. The Lord has
+many ways of calling servants."
+</p>
+
+
+<h2><a name="10">C</a>HAPTER X.</h2>
+<h3>ENCOURAGING OTHERS TO ENTER THE RELIGIOUS STATE.</h3>
+
+<p><b>Q. Is it allowable to encourage those who give signs of a vocation to
+enter the religious state?
+</b><br>A. St. Thomas, the angel of the schools, says: "Those who lead others
+into religion not only commit no sin, but even merit a great reward;
+for it is written: 'He who causeth a sinner to be converted from the
+error of his way shall save his soul from death, and shall cover a
+multitude of sins'; and, 'They that instruct many to justice shall
+shine as stars for all eternity.'"
+</p><p>
+Yet coercion or forcing in this matter, is forbidden by the Fathers of
+the Council of Trent.
+
+</p><p><b>Q. We know that St. John Chrysostom, as well as St. Thomas, eloquently
+defended the religious state; what does this holy and learned doctor
+say on this point?
+</b><br>A. St. Chrysostom says: "If we knew that a place was unhealthy and
+subject to pestilence, would we not withdraw our children from it,
+without being stopped by the riches that they might heap up in it, or
+by the fact that their health had not as yet suffered? . . . Among
+seculars shipwrecks are more frequent and sudden, because the
+difficulties of navigation are greater; but with anchorites storms are
+less violent, the calm is almost undisturbed. This is why we seek to
+draw <i>as many as we can</i> to the religious life."
+
+</p><p><b>Q. St. Jerome read every known author of his time, and summed up in
+himself the doctrine of all; what does he teach about exhorting others
+to embrace the religious state?
+</b><br>A. St. Jerome writes thus to Heliodorus: "I invite you: make haste.
+You have made light of my entreaties; perhaps you will listen to my
+reproaches. Effeminate soldier! What are you doing under the paternal
+roof? Though your mother tear her hair and rend her garments, though
+your father stand on the threshold and forbid your departure, you must
+be deaf to the voice of nature, and hasten with unmoistened eye to
+enlist under the banner of Christ; love for God and fear of hell
+easily break all chains."
+
+</p><p><b>Q. Does St. Augustine teach the same doctrine?
+</b><br>A. Yes; St. Augustine says: "I have been passionately fond of the
+perfection of the evangelical counsels; with God's grace I have
+embraced them. With all the power I have I exhort others to do the
+same; and I have companions whom I have succeeded in persuading."
+
+</p><p><b>Q. What does St. Bernard teach about this question?
+</b><br>A. Enumerating the advantages of religious above persons living in the
+world, St. Bernard says: "They live more purely, they fall more
+rarely, they rise more speedily, they are aided more powerfully, they
+live more peacefully, they die more securely, and they are rewarded
+more abundantly."
+</p><p>
+The influence which St. Bernard exercised by his letters and burning
+words was so effectual, so irresistible, that he was soon surrounded
+by a company of young men, who not only changed their way of life, but
+bound themselves to him to follow the holy path which God had traced
+out for him.
+</p><p>
+His biographers tell us that the doctrine and eloquence of St. Bernard
+concerning the religious state were so powerful and convincing that,
+when he preached, mothers concealed their sons, and wives hid their
+husbands, and companions kept one another out of Bernard's way,
+because he persuaded so many to renounce the world and to embrace the
+religious state. [*]
+</p><p>
+[*] See larger catechism with examples: "Questions on Vocations."
+
+</p><p><b>Q. Is entrance into the religious state more important for some than
+for others?
+</b><br>A. Yes; entrance into religion is a moral obligation for some, whilst
+it is a privilege for others.
+</p><p>
+The two following pages will make this point clear.
+</p><p>
+[<i>This page explains the <b>Obligation.</b></i>]
+</p><p>
+Some are so evidently called to the religious state that they are
+<i>morally obliged</i> to obey the call.
+</p><p>
+Proofs of this doctrine:
+</p><p>
+1. The principle itself of special vocations. "Who separated me from
+my mother's womb, and <i>called</i> me by <i>His grace.</i>"&mdash;GAL. i. 15.
+</p><p>
+"The manifestation of the Spirit is given to <i>every man unto profit</i> .
+. . dividing to <i>every one</i> according as <i>He will.</i>"&mdash;1. COR. xii. 7,
+11.
+</p><p>
+2. "There are <i>very many</i> who <i>cannot enter heaven</i> unless they
+abandon all things."&mdash;ST. GREGORY THE GREAT.
+</p><p>
+3. "If we wish to <i>secure our eternal salvation,</i> we <i>must embrace</i>
+that state of life to which God <i>calls</i> us."&mdash;ST. LIGUORI.
+</p><p>
+4. "The choice of a state of life decides whether our conduct shall be
+good or bad."&mdash;ST. GREGORY NAZIANZEN.
+</p><p>
+5. "It is very difficult to save one's self in a state of life in
+which God does not wish one to be."&mdash;ST. VINCENT DE PAUL.
+</p><p>
+6. "You run well, but out of the way; he who does little, but in the
+state to which <i>God calls him,</i> does more than he who labors much, but
+in a state which he has <i>thoughtlessly chosen;</i> a cripple limping in
+the right way is better than a racer out of it."&mdash;ST. AUGUSTINE.
+</p><p>
+7. "O hard-hearted father; O cruel mother; you wish rather that we
+perish with you (by remaining in the world) than be saved without
+you."&mdash;ST. BERNARD.
+</p><p>
+[<i>This page explains the <b>Privilege.</b></i>]
+</p><p>
+There are yet many more persons who have the <i>privilege</i> of entering
+the religious state without a <i>moral obligation</i> of doing so.
+</p><p>
+Even though persons should have vocations to the marriage state in the
+sense that God would not <i>require</i> anything higher of them, yet they
+are <i>privileged</i> to enter the religious state if no impediment exists.
+</p><p>
+Proofs of this doctrine:
+</p><p>
+1. The MIND of Church. The Church sacredly guards for all her children
+the <i>privilege</i> of entering the religious state, even after promise of
+marriage: "Be zealous for the better gifts. And I shew unto you yet a
+more excellent way."
+</p><p>
+2. It is <i>of faith</i> that virginity is preferable to matrimony: "If any
+one saith that the marriage state is to be preferred before the state
+of virginity, let him be anathema."&mdash;COUNCIL OF TRENT.
+</p><p>
+The religious state is a more usual and a safer way of preserving
+virginity than a life in the outer world.
+</p><p>
+3. The invitation to the counsels is <i>general;</i> it may be accepted by
+anyone who is not prevented by some particular impediment, as
+marriage, sickness, or home obligations.
+</p><p>
+"The three counsels&mdash;of poverty, chastity, and obedience&mdash;constitute
+the substance, of the religious state."&mdash;SUAREZ.
+</p><p>
+4. "I say to the unmarried, and to the widows: it is good for them if
+they so continue, even as I. . . . The unmarried woman and the virgin
+thinketh on the things of the Lord, that she may be holy both in body
+and in spirit. But she that is married thinketh on the things of the
+world, how she may please her husband."&mdash;ST. PAUL.
+</p><p>
+5. "As it is the duty of the pastor to propose to himself the holiness
+and perfection of the faithful, his <i>earnest</i> desires <i>must be in full
+accordance</i> with those of the Apostle when, writing to the
+Corinthians, he says: 'I would that all men were even as myself;' that
+is, that all embraced the virtue of continence."&mdash;CATECHISM OF COUN.
+TRENT.
+</p><p>
+6. "A life of continence to be desired by all."&mdash;Marginal résumé of
+the above paragraph, CATECHISM OF COUN. TRENT, page 225.
+</p><p>
+7. "In the world there is a vast number of women who damn their souls;
+the number of those who lose their souls in convents is very small."&mdash;
+ST. LIGUORI.
+</p>
+
+
+
+<h2><a name="11">C</a>HAPTER XI.</h2>
+<h3>MEANS OF PRESERVING A VOCATION TO THE RELIGIOUS STATE.&mdash;SOME
+OBSTACLES.</h3>
+
+<p><b>Q. What are the means of preserving a vocation whilst preparing to
+enter the religious state?
+</b><br>A. Prayer, retirement, and promptness in entering religion.
+
+</p><p><b>Q. Why is retirement, or seclusion from the world, necessary in order
+to preserve the grace of a religious vocation?
+</b><br>A. Because an apparently trifling circumstance often causes the loss
+of such a vocation. A day of amusement, a discouraging word, even from
+a friend, an unmortified passion, or a conversation, especially with a
+person of the opposite sex, often suffices to bring to naught the best
+resolution of giving one's self entirely to God.
+
+</p><p><b>Q. Why should a vocation to the religious state be followed promptly?
+</b><br>A. St. John Chrysostom, as quoted by St. Thomas, says: "When God gives
+such vocations, He wills that we should not defer even for a moment to
+follow them; for when the devil cannot bring a person to give up his
+resolution of consecrating himself to God, he at least seeks to make
+him defer the execution of it, and he esteems it a great gain if he
+can obtain the delay of one day, or even of one hour."
+</p><p>
+"Because," continues St. Liguori, "after that day, or that hour, other
+occasions presenting themselves, it will be less difficult for the
+devil to obtain greater delay, until the person, finding himself more
+feeble and less assisted by grace, gives way altogether, and loses his
+vocation."
+</p><p>
+St. Jerome gives this advice to those who are called to quit the
+world: "Make haste. I beseech you, and rather cut than loosen the rope
+by which your bark is bound fast to the land;" that is, break at once
+all ties that bind you to the world.
+
+</p><p><b>Q. What other reason may be given why a religious vocation should be
+followed promptly?
+</b><br>A. Like other graces, the grace of a religious vocation is transient;
+it may be offered to-day, and if not accepted, it may be withdrawn
+to-morrow: "To-day if you shall hear His voice, harden not your hearts."
+"Exhort one another every day, whilst it is called to-day, that none
+of you be hardened through the deceitfulness of sin."
+</p>
+
+
+
+<h2><a name="12">C</a>HAPTER XII.</h2>
+<h3>CHILDREN AND THE RELIGIOUS STATE.</h3>
+
+<p><b>Q. At what age may children enter the religious state?
+</b><br>A. The Council of Trent teaches that young persons are permitted to
+take their vows in the religious state at the age of sixteen, after
+making at least one year's novitiate.
+</p><p>
+The mind and the spirit of the Church show that youth is the best time
+to make this agreeable sacrifice to God; and even the Holy Ghost
+Himself testifies to the same: "It is good for a man when he hath
+borne the yoke from his youth."
+
+</p><p><b>Q. Do not a larger percentage persevere when subjects enter the
+religious state late in life?
+</b><br>A. No; the superiors of several of the largest and best organized
+communities testify that a larger percentage persevere of those who
+enter young.
+</p><p>
+The young are more easily formed to religious discipline. When persons
+are twenty years of age, or older, their minds and characters are less
+pliable; it is harder to unbend and remould them: "A young man,
+according to his way, even when he is old, lie will not depart from
+it."
+
+</p><p><b>Q. Is it, then, a mistaken principle to try the vocations of young
+persons by permitting them to acquire experience in the ways of the
+world before entering the religious state?
+</b><br>A. Yes; because "he that loveth danger shall perish in it." As
+reasonably might you place enticing liquors before a man struggling
+against intemperance.
+</p><p>
+When these youth are left to the mercy of so many enticing and
+dangerous influences, with their passions growing within them, and an
+enchanting world smiling upon them; when others around them are
+"marrying and giving in marriage;" when all are speaking of the world
+and thinking of the world, they will naturally be influenced by the
+moral atmosphere in which they live.
+</p><p>
+Facts confirm this doctrine; for if, through their own fault, or
+through the fault of their parents, those having vocations to the
+religious state remain in the outer world until the end of their
+"teens" a large percentage of them lose their vocations and stay in
+the world.
+</p><p>
+Persons having thus lost their vocations usually live worse lives than
+other Christians, on account of the abuse of grace.
+
+</p><p><b>Q. What is to be done when subjects cannot enter religion at an early
+age?
+</b><br>A. In given instances, when children are unable to pursue a religious
+vocation at an early age, the greatest precaution should be taken,
+both by themselves and by their parents and confessors, to keep alive
+those higher and holier inspirations which the Holy Ghost diffuses
+more liberally at the age of First Communion, and for about two or
+three years afterwards.
+
+</p><p><b>Q. Does not the Holy Ghost diffuse such special graces with equal
+liberality later in life?
+</b><br>A. If such special graces have not already been abused, the Holy Ghost
+may offer them at any time; but later in life this divine seed does
+not usually find such well-prepared soil in the heart. The early
+lessons of faith and piety, and of the fear and love of God, easily
+become effaced by contact with the world.
+</p><p>
+Religious vocations often share the fate of the seed that fell by the
+wayside and the seed that fell among thorns: "And the cares of the
+world, and the deceitfulness of riches, and the lusts after other
+things entering in, choke the word, and it is made fruitless."
+
+</p><p><b>Q. Does Our Lord manifest any special preference for the young?
+</b><br>A. Yes; He makes the conduct of children the standard for all who
+would be saved: "Unless you be converted, and become as little
+children, you shall not enter into the kingdom of heaven." Again Our
+Lord says: "Suffer the little children to come unto Me, and forbid
+them not; for of such is the kingdom of God."
+
+</p><p><b>Q. What practical conclusion may drawn from these words of Our Lord?
+</b><br>A. Commenting on these words of the Gospel, St. John Chrysostom says:
+"If children are driven from Christ, who will deserve to go near Him?
+Now it is evident that we get near Jesus Christ mainly by the practice
+of the counsels. Children, therefore, should not be kept from Christ
+by hindering them from practising these counsels."
+
+</p><p><b>Q. What is the doctrine of St. Thomas with regard to religious
+vocations in the young?
+</b><br>A. On this matter St. Thomas says: "This teaching is clearly the
+outcome of what occurs every day among men. For do we not see children
+put early to those avocations, arts, or trades which they are to
+follow in after life? Candidates for the sanctuary begin in youth to
+acquire the knowledge which will help them later; those destined for a
+military career are trained to arms from their early years; and the
+future tradesman is apprenticed when only a boy. Why, then, should a
+rule so well observed in other spheres be neglected in the case of a
+religious life? I say even more: when a state of life is attended with
+many difficulties, the greater is the need to habituate one's self
+from youth to overcome them. Hence we read in Jeremias: 'It is good
+for a man when he hath borne the yoke from his youth.'"
+
+</p><p><b>Q. Are children obliged to obey their parents in the choice of a state
+of life?
+</b><br>A. St. Liguori says: "It is certain that in the choice of a state of
+life children are not bound to obey their parents; thus St. Thomas and
+the other Doctors teach unanimously." Both parents and children should
+remember the reply of the apostles to the unjust rulers who had
+forbidden them to preach Christ crucified: "We ought to obey God
+rather than men."
+</p><p align="center">
+<i>Example.</i>
+</p><p>
+When St. Bernard and his brothers were bidding a final adieu to their
+home and their father, they saw their youngest brother at play with
+other children in the castle yard. The oldest brother embraced him,
+saying: "My little brother Nivard, do you see this castle and these
+lands? Well, all these will be yours&mdash;yours alone." "What!" replied
+the child with more than a child's thoughtfulness, "are you going to
+take heaven for yourselves and leave earth for me? The division is
+unequal." From that moment little Nivard could not be restrained
+either by his father, his relatives, or any human influence. He joined
+St. Bernard, who, with his brothers and companions to the number of
+thirty, set out for the monastery of Citeaux.
+</p>
+
+
+<h2><a name="13">C</a>HAPTER XIII.</h2>
+<h3>DUTY OF PARENTS REGARDING THE RELIGIOUS VOCATION OF THEIR CHILDREN.</h3>
+
+<p><b>Q. Are not some parents unjust towards children that wish to enter the
+religious state?
+</b><br>A. Yes; unfortunately some parents are both unjust and unreasonable
+with their children in this matter.
+
+</p><p><b>Q. How is this unjust and unreasonable conduct of parents more clearly
+shown?
+</b><br>A. When there is question of marriage with a rich, or an influential
+person, many parents not only make no objection, but even urge the
+matter, whether such a marriage is the will of God or not; and yet
+when the children are evidently called by Almighty God to higher and
+holier states&mdash;to become spouses of Jesus Christ&mdash;these same parents
+object, and place obstacles in the path of their children.
+</p><p>
+Many parents, having allowed their own faith to become deadened by
+contact with the world, lose sight of the snares and pitfalls before
+the feet of their children.
+
+</p><p><b>Q. What do the Fathers of the Church say of parents who oppose
+children that wish to enter the religious state?
+</b><br>A. Speaking of religious vocations, St. Thomas says: "Frequently our
+friends according to the flesh are opposed to our spiritual good."
+</p><p>
+St. Liguori says: "Parents often prefer to see their children damned
+with themselves rather than to see them saved away from them."
+</p><p>
+On this subject St. Bernard exclaims: "O hard-hearted father! O cruel
+mother! Unfeeling souls! You are not parents, you are murderers; for
+you grieve to see your son saved, and you rejoice at the sight of his
+eternal perdition."
+</p><p>
+This is one of the ways in which, as Our Lord tells us: "A man's
+enemies shall be they of his own household." Hence the touching
+admonition of the Holy Ghost is particularly applicable to a person
+called to the religious state: "Hearken, O daughter, and see, and
+incline thine ear; and forget thy people and thy father's house."
+</p><p>
+Again, our blessed Lord says: "He that loveth father or mother more
+than Me, is not worthy of Me."
+
+</p><p><b>Q. Do parents commit sin in preventing their children from entering
+the religious state?
+</b><br>A. If children themselves incur imminent danger of losing their souls
+by neglecting a divine vocation, parents that prevent a vocation to
+the religious state incur the danger of damning both themselves and
+their children. Such parents will have to answer also for the eternal
+loss of all those souls that their children would have saved in the
+religious state.
+
+</p><p><b>Q. What is the exact teaching of theology with regard to parents
+preventing their children from entering the religious state?
+</b><br>A. St. Liguori gives the following, not only as his doctrine, but as
+the teaching of theologians in general: "Parents who, without a just
+and certain cause, prevent their children from entering the religious
+state cannot be excused from <i>mortal sin;</i> and not only parents, but
+any one who prevents another from following a religious vocation,
+<i>sins mortally.</i>"
+
+</p><p><b>Q. What does the Council of Trent teach on this point?
+</b><br>A. The Fathers of the Council of Trent place under anathema (as
+accursed) "those who shall in any way, without a just cause, hinder
+the holy wish of virgins or other women to take the veil or make their
+vows." (18th chapter, 25th session.)
+
+</p><p><b>Q. Does God, even in this life, punish parents for having prevented
+the higher vocations of their children?
+</b><br>A. Yes; in punishment for thus thwarting His designs God often
+punishes parents by some misfortune, such as the premature death or
+the reckless life of their children.
+
+</p><p><b>Q. Is not long deliberation as well as the advice of many friends
+necessary in order to avoid mistakes?
+</b><br>A. St. Thomas says: "Long deliberation and advice are required in
+doubtful matters, but in those things which are certain and evident no
+counsel is required."
+</p><p>
+St. Thomas concludes his article on the religious state with these
+beautiful words: "It is a sweet yoke, and those who bear it on their
+shoulders have the promise of being one day consoled by the delightful
+enjoyment of God and the eternal repose of the soul."
+</p>
+
+<h2><a name="14">C</a>HAPTER XIV.</h2>
+<h3>VOCATIONS TO THE PRIESTHOOD.</h3>
+
+<p><b>Q. Is it necessary to have a special vocation in order to enter the
+priesthood?
+</b><br>A. Yes; for St. Paul says: "Neither doth any man take the honor to
+himself, but he that is called by God, as Aaron was." Our Lord said to
+His disciples: "You have not chosen Me; but I have chosen you, and
+have appointed you, that you should go, and should bring forth fruit,
+and your fruit should remain." [*]
+</p><p>
+[*] For fuller information see larger catechism, "Questions on
+Vocations."
+
+</p><p><b>Q. Which are the marks of a vocation to the priesthood?
+</b><br>A. The principal marks are: 1, a virtuous life; 2, a pure intention;
+3, a desire of becoming a priest.
+
+</p><p><b>Q. Are not great talents necessary in order to enter the priesthood?
+</b><br>A. No; a person of ordinary talents may become a very useful and
+successful priest.
+
+</p><p><b>Q. Why is a virtuous life necessary in one who aspires to the
+priesthood?
+</b><br>A. St. Thomas, the angelic doctor, gives the following reasons: "We
+must place the sublime burden of the priesthood only on walls already
+dried by sanctity; that is, freed from the malignant humor of sin." In
+another place the holy doctor says: "As he who takes orders is raised
+above seculars in dignity, so should he be superior to them in
+sanctity."
+
+</p><p><b>Q. What is meant by a pure intention?
+</b><br>A. The intention of securing one's own salvation and of promoting the
+glory of God by contributing to the salvation of others.
+
+</p><p><b>Q. What is meant by the desire to become a priest?
+</b><br>A. It means an interior feeling or impulse of grace inclining a person
+towards the priesthood.
+
+</p><p><b>Q. How may this desire be obtained?
+</b><br>A. By considering the goodness of our blessed Lord, His life of zeal,
+and labor, and His burning desire to save souls; the honor and the
+reward of continuing His work; by meditating on some passage of the
+Sacred Scripture or the truths of eternity; by reflecting on the
+shortness of life and the dangers of secular pursuits.
+
+</p><p><b>Q. May this desire be acquired by external means?
+</b><br>A. Yes; this desire may be the result of a sermon, of the instructions
+of pastors and teachers, or of advice and example. It may come also
+from the prayers, the good example, and the encouragement of parents.
+
+</p><p><b>Q. How may a person know that this desire comes from God, even
+indirectly?
+</b><br>A. He can judge by the motives which prompt this desire; a person
+evidently has a divine vocation when his desire of becoming a priest
+is fairly continuous; when the motives are good, and no serious
+obstacle exists.
+</p>
+
+
+<h2><a name="15">C</a>HAPTER XV.</h2>
+<h3>DO VOCATIONS TO THE PRIESTHOOD COME DIRECTLY FROM GOD?</h3>
+
+<p><b>Q. Is it necessary that vocations to the priesthood should come
+directly from God? [*]
+</b><br>A. No; generally speaking, God selects and prepares His ministers
+through those whom He has appointed to watch over the interests of His
+Church. Even St. Paul did not receive his vocation directly from God.
+He was converted directly, but to his question: "Lord, what wilt Thou
+have me to do?" he received this answer: "Arise, and go into the city,
+and there <i>it shall be told thee</i> what them must do." God made use of
+Ananias to communicate to St. Paul his vocation.
+</p><p>
+[*] "Almighty God, who usually employs secondary agents in the choice
+of His ministers, often selects pious matrons for moulding the
+character and directing the steps of their sons toward the sanctuary."
+("Ambassador of Christ," by Cardinal Gibbons.) We highly recommend
+this most excellent work, especially to students, parents, and
+aspirants to the priesthood.
+
+</p><p><b>Q. Did all the other apostles receive their vocations directly from
+Our Lord?
+</b><br>A. No; in their first call several of the apostles were brought to Our
+Lord by indirect means: St. Andrew and St. John the Evangelist were
+sent to the Saviour by St. John the Baptist: "Ecce Agnus Dei" ["Behold
+the Lamb of God"]. And the two disciples heard him [John the Baptist]
+speak, and they followed Jesus."
+</p><p>
+"He [Andrew] findeth first his brother Simon, and said to him: We have
+found the Messias; . . . and he <i>brought</i> him to Jesus."
+</p><p>
+"On the following day he [Andrew] would go forth into Galilee, and he
+<i>findeth</i> Philip, . . . Philip <i>findeth</i> Nathanael, and said to him:
+We have found Him of whom Moses in the law, and the prophets did
+write, Jesus, the son of Joseph of Nazareth." At first there is a
+disagreement of views and sentiments between Philip and Nathanael, so
+that Philip had to use persuasion to bring Nathanael to his own way of
+thinking: "And Nathanael said to him: Can anything of good come from
+Nazareth? Philip saith to him: Come and see. Jesus saw Nathanael
+coming to Him and He saith of him: Behold an Israelite, indeed, in
+whom there is no guile. Nathanael saith to Him: Whence knowest Thou
+me? Jesus answered and said to him: Before that Philip <i>called</i> thee,
+when thou wast under the fig-tree, I saw thee."
+</p><p>
+Many excellent subjects, many a Nathanael "in whom there is no guile,"
+may be found loitering under the fig-tree of the world, awaiting some
+zealous Philip "to call" them to Jesus.
+</p>
+
+
+<h2><a name="16">C</a>HAPTER XVI.</h2>
+<h3>FOSTERING VOCATIONS TO THE PRIESTHOOD.</h3>
+
+<p align="center"><i>The fathers of the Council of Baltimore on Fostering Vocations.</i>
+</p><p><b>Q. Is it allowable for priests, parents, teachers, and others to
+foster and encourage vocations to the priesthood in the youth
+committed to their care?
+</b><br>A. It is not only allowable, it is in some measure a duty.
+
+</p><p><b>Q. How is this proved?
+</b><br>A. The Fathers of the late Plenary Council of Baltimore, after the
+example of the Fathers of the Council of Trent, give very clear and
+practical instructions on this matter. The Fathers say: "We exhort in
+the Lord, and earnestly entreat pastors and other priests, that they
+would diligently turn their minds to searching after and finding out,
+among the boys committed to their care, such as are fit for the
+ecclesiastical state and seem called to it."
+
+</p><p><b>Q. Are not some parents to be blamed for their indifference or their
+opposition with regard to higher vocations in their children?
+</b><br>A. Yes; the Fathers of the Second Plenary Council of Baltimore gently
+rebuke certain worldly minded parents for not fostering vocations to
+the priesthood in their sons. Deploring the lack of such vocations,
+the Fathers say in their pastoral letter: "We fear that the fault lies
+in great part with many parents, who, instead of fostering the desire
+so natural to the youthful heart of dedicating itself to the service
+of God's sanctuary, but too often impart to their children their own
+worldly-mindedness, and seek to influence their choice of a state of
+life by unduly exaggerating the difficulties and dangers of the
+priestly calling, and painting in too glowing colors the advantages of
+a secular life. To such parents we would most earnestly appeal,
+imploring them not to interfere with the designs of God on their
+children when they perceive in them a growing disposition to attach
+themselves to the service of the altar.
+</p><p>
+"If God rewards the youthful piety of your sons by calling them to
+minister in His sanctuary, the highest privilege He confers on man, do
+not endeavor to give their thoughts another direction. To those whom
+God invites to co-operate with Him in the most divine of all works,
+the salvation of souls, the words of Christ to His apostles are
+applicable: 'Amen I say to you: every one that hath left house, or
+brothers or sisters, or father or mother, or wife or children, or
+lands for My name's sake, shall receive a hundredfold, and shall
+possess life everlasting.'"
+</p>
+
+
+<h2><a name="17">C</a>HAPTER XVII.</h2>
+<h3>PREVENTING VOCATIONS TO THE PRIESTHOOD.</h3>
+
+<p><b>Q. Is it a sin to prevent a person from following a vocation to the
+priesthood?
+</b><br>A. Yes; because, as we have seen, the salvation of one who does not
+follow his vocation is greatly endangered; also because in such a case
+the designs of God would be thwarted.
+</p><p>
+The late Archbishop Lynch, of Toronto, is authority for the statement
+that the average priest secures the salvation of five thousand souls.
+This means that on the average, for every young man that becomes a
+priest there will be five thousand souls less in hell, and five
+thousand more in heaven, for all eternity. Hence he who prevents a
+vocation to the priesthood shall be responsible for the loss of
+numerous souls.
+
+</p><p><b>Q. Is it right to pray for the grace of a vocation to the priesthood?
+</b><br>A. Certainly; this grace, as well as other special graces, may very
+appropriately be made the object of prayer. Our Lord, pointing out the
+great number of souls to be saved, said to His disciples: "The harvest
+indeed is great, but the laborers are few; pray ye therefore the Lord
+of the harvest, that He send forth laborers into His harvest."
+</p><p>
+Many parents have by fervent, humble, and persevering prayer obtained
+for their sons the grace of being called to the sublime dignity of the
+priesthood.
+
+</p><p><b>Q. When a young man ascertains that he is called to the priesthood, is
+his vocation fully decided?
+</b><br>A. No; because the secular priesthood and the religious priesthood are
+distinct states of life, each having its advantages and its
+responsibilities, and therefore a special vocation and special graces
+are necessary for each of these states. Hence in deciding between
+these two states a person should think earnestly, and ask the grace to
+know whether he is called to the secular or to the religious
+priesthood
+</p>
+
+
+<h2><a name="18">C</a>HAPTER XVIII</h2>
+<h3>MEANS OF KNOWING OUR VOCATION.</h3>
+
+<p align="center"><i><a name="18-1">1.</a> Prayer.</i>
+</p><p>
+ST. JAMES says: "If any of you want wisdom, let him ask of God, who
+giveth to all men abundantly, and upbraideth not; and it shall be
+given to him."
+</p><p>
+This wisdom, according to Cornelius ŕ Lapide, is the knowledge of our
+last end and of the means of attaining it. Young people without
+experience, and having yet to choose a state of life, have great need
+of this wisdom. "All things whatsoever you shall in prayer, believing,
+you shall receive."
+</p><p>
+Prayer is the divinely appointed means of obtaining grace. "Ask, and
+you shall receive; that your joy may be full." "Know ye that the Lord
+will hear your prayers, if you continue with perseverance." "Every one
+that asketh, receiveth; and he that seeketh, findeth; and to him that
+knocketh, it shall be opened."
+</p><p>
+"Who is the man that can understand his own way?" God alone knows both
+the obstacles and the helps that you are to meet in your way. Cry out,
+then, with the Royal prophet: "Make the way known to me, wherein I
+should walk; for I have lifted up my soul to Thee."
+</p><p>
+St. Liguori says: "We should pray earnestly to God to make known to us
+His will, whatever may be the state He has in store for us. Do not
+fail to recommend yourself in a special manner to our holy Mother, the
+Blessed Virgin Mary, beseeching her to obtain for you the grace
+perfectly to fulfil the will of her divine Son."
+</p><p>
+"In all your doubts and anxieties," says St. Bernard, "think of Mary,
+call upon her name."
+</p><p align="center"><i><a name="18-2">2.</a> Freedom from Sin.</i>
+</p><p>
+When mortal sin reigns in the soul, it acts like a dark cloud veiling
+from us the light of heaven: "For wisdom will not enter into a
+malicious soul, nor dwell in a body subject to sins." "Your iniquities
+have divided between you and your God, and your sins have hid His face
+from you." "The way of the wicked is darksome; they know not her into
+the wilderness, and I will speak to where they fall."
+</p><p>
+God loves to communicate Himself to those whose hearts are free from
+the defilements of sin. "Blessed are the clean of heart; for they
+shall see God." "The clean of heart" shall see God, not only in
+heaven, but even in this life; they shall see Him in His works and
+recognize His providence in all His designs: "To them that love God,
+all things work together unto good."
+</p><p>
+Hence he who wishes to ascertain the state of life which he should
+embrace ought to keep himself constantly in the friendship of God:
+"Draw nigh to God, and He will draw nigh to you."
+</p><p align="center"><i><a name="18-3">3.</a> Humility.</i>
+</p><p>
+"Every proud man is an abomination to the Lord." "God resisteth the
+proud, and giveth grace to the humble." "The prayer of him that
+humbleth himself shall pierce the clouds; and he will not depart till
+the Most High behold."
+</p><p align="center"><i><a name="18-4">4.</a> Retreat.</i>
+</p><p>
+God loves to communicate His choicest favors in the silence of
+retreat: "I will lead her into the wilderness and I will speak to her
+heart."
+</p><p>
+If you cannot make a regular retreat, at least avoid all dissipation
+of mind; retire into the solitude of your heart, after the example of
+St. Catharine of Siena and other saints, always remembering that God
+is near you and that He wishes to speak to your heart.
+</p><p align="center"><i><a name="18-5">5.</a> Counsel.</i>
+</p><p>
+"My son, do thou nothing without counsel, and thou shalt not repent
+when thou hast done."
+</p><p>
+Your best adviser is your confessor. Through his own vocation he
+receives special helps from God.
+</p><p>
+To know and to do God's will in the choice of a state of life is a
+grace which parents should earnestly invoke upon their children even
+from infancy; and it is important that the children themselves,
+especially from the time of their First Communion, should daily ask of
+God the grace to know their vocation.
+</p><p>
+For this purpose they would do well to say daily three Hail Marys, or
+the following beautiful prayer of St. Bernard, which might be
+appropriately said in common; for "where two or three are gathered
+together in My name, there am I in the midst of them."
+</p><p align="center"><i><a name="18-6">P</a>rayer of St. Bernard.</i>
+</p><p>
+Remember, O most pious and compassionate Virgin Mary, that from all
+ages it is unheard of, that any one was forsaken who, placing himself
+under thy maternal protection, implored thy assistance and begged the
+favor of thy prayers. Animated with the confidence which this
+inspires, I fly to thee, O Virgin of virgins and Mother of my God, and
+in the bitterness of my sorrow I throw myself at thy feet. O Mother of
+the Eternal Word, despise not my humble supplication, but listen
+graciously, and mercifully grant me the request which from my heart I
+make to thee. Amen.
+</p><p align="center">
+An indulgence of three hundred days.
+</p>
+<br>
+<br>
+<br>
+<p align="center">PRINTED BY BENZIGER BROTHERS, NEW YORK.</p>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
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+The Project Gutenberg EBook of Vocations Explained, by Anonymous
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Vocations Explained
+       Matrimony, Virginity, The Religious State and The Priesthood
+
+Author: Anonymous
+
+Other: Cardinal James Gibbons
+       Cardinal Francesco Satolli
+       Thos L Kinkead
+       Archbishop Michael Augustine
+
+Release Date: February 17, 2010 [EBook #31311]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK VOCATIONS EXPLAINED ***
+
+
+
+
+Produced by Michael Gray
+
+
+
+
+
+
+
+VOCATIONS EXPLAINED
+
+
+MATRIMONY, VIRGINITY,
+THE RELIGIOUS STATE, AND THE
+PRIESTHOOD.
+
+
+BY A
+VINCENTIAN FATHER.
+
+AN ABRIDGMENT OF
+"QUESTIONS ON VOCATIONS"
+APPROVED BY
+CARDINAL GIBBONS AND CARDINAL SATOLLI.
+
+_Published with the permission of the Superior General of the
+Congregation of the Mission._
+
+
+
+NEW YORK, CINCINNATI, CHICAGO:
+BENZINGER BROTHERS,
+_Printers to the Holy Apostolic See._
+
+
+
+"Vocations Explained"
+
+is a compendium of "Questions on Vocations," a catechism approved by
+His Eminence Cardinal Gibbons; His Eminence Cardinal Satolli; by five
+Archbishops and twenty-two Bishops; also by numerous priests and
+religious Brothers and Sisters.
+
+
+Nihil Obatat
+         THOS. L. KINKEAD,
+              _Censor Librorum._
+
+Imprimatur
+         MICHAEL AUGUSTINE,
+              _Archbishop of New York._
+
+NEW YORK, March 2, 1897.
+
+
+COPYRIGHT, 1897, BY BENZIGER BROTHERS.
+
+
+
+CONTENTS.
+
+     I. DEFINITION.--EVERY PERSON HAS SOME SPECIAL VOCATION
+    II. NECESSITY OF FOLLOWING A VOCATION
+   III. MATRIMONY--IS IT A VOCATION?
+    IV. MIXED MARRIAGES
+     V. VIRGINITY
+    VI. THE THREE EVANGELICAL COUNSELS
+          1. Poverty
+          2. Perpetual Chastity
+          3. Obedience
+   VII. THE RELIGIOUS STATE
+  VIII. MARKS OF A VOCATION TO THE RELIGIOUS STATE
+    IX. DOUBTS ABOUT A VOCATION TO THE RELIGIOUS STATE
+     X. ENCOURAGING OTHERS TO ENTER THE RELIGIOUS STATE
+    XI. MEANS OF PRESERVING A VOCATION TO THE RELIGIOUS STATE.--SOME
+             OBSTACLES
+   XII. CHILDREN AND THE RELIGIOUS STATE
+  XIII. DUTY OF PARENTS REGARDING THE RELIGIOUS VOCATION OF THEIR
+             CHILDREN
+   XIV. VOCATIONS TO THE PRIESTHOOD
+    XV. DO VOCATIONS TO THE PRIESTHOOD COME DIRECTLY FROM GOD
+   XVI. FOSTERING VOCATIONS TO THE PRIESTHOOD
+  XVII. PREVENTING VOCATIONS TO THE PRIESTHOOD
+ XVIII. MEANS OF KNOWING OUR VOCATION
+          1. Prayer
+          2. Freedom from Sin
+          3. Humility
+          4. Retreat
+          5. Counsel
+          Prayer of St. Bernard
+
+
+
+VOCATIONS EXPLAINED.
+
+
+
+
+CHAPTER I.
+
+DEFINITION.----EVERY PERSON HAS SOME SPECIAL VOCATION.
+
+
+Q. What is a vocation?
+
+A. A call from God to some state of life.
+
+
+Q. Which are the principal states of life?
+
+A. Matrimony, virginity, the religious state, and the priesthood.
+
+
+Q. Has every person a vocation?
+
+A. Yes; God gives a special vocation to each person.
+
+
+Q. How is this doctrine proved?
+
+A. St. Paul says: "Every one hath his proper gift from God; one after
+this manner, and another after that. . . . _As_ the Lord hath
+distributed to _every one_, as _God hath called every one_, so let him
+walk." [*]
+
+[*] The references are given in the larger catechism entitled
+"Questions on Vocations."
+
+
+Q. Is it not beneath God's notice to give a particular vocation to
+each person?
+
+
+A. Not at all; for even the birds of the air are objects of the
+providence of God: "Yea, the very hairs of your head are all numbered.
+Fear not, therefore; you are of _more value_ than _many sparrows._"
+
+
+Q. What do Father Faber and St. Alphonsus say on this subject?
+
+
+A. Father Faber says: "Every man has a distinct vocation." St.
+Alphonsus says: "We must embrace that state to which _God calls us_."
+
+
+Q. What does St. Augustine teach concerning special vocations?
+
+A. St. Augustine says: "He who does little, but in a state to which
+_God calls him,_ does more than he who labors much, but in a state
+which he has thoughtlessly chosen: a cripple limping in the right way
+is better than a racer out of it."
+
+
+
+
+CHAPTER II.
+
+NECESSITY OF FOLLOWING A VOCATION.
+
+
+Q. Are we obliged to follow the vocation which God gives us?
+
+A. Yes; if we should wilfully neglect to follow our vocation we would
+be in danger of losing our souls.
+
+
+Q. Why so?
+
+A. Because God attaches to our vocation special graces to help us to
+resist temptations and to discharge our duties properly. Hence, if we
+neglect God's call, we lose also His special graces; we then easily
+fall into temptation, and thus we are more liable to lose our souls.
+
+
+Q. Can you quote reliable authority for this doctrine?
+
+A. St. Alphonsus Liguori says: "In the choice of a state of life, if
+_we wish to secure our eternal salvation, we must embrace_ that state
+to which God calls us, in which _only_ God prepares for us the
+efficacious means necessary to salvation."
+
+St. Cyprian says: "The grace of the Holy Ghost is given according to
+_the order of God,_ and not according to _our own will."_
+
+
+Q. What does St. Vincent de Paul say on this point?
+
+A. St. Vincent de Paul says: "It is very difficult, not to say
+impossible, to save one's self in a state of life in which God does
+not wish one to be."
+
+
+Q. Has any one of the Popes given his views on this subject?
+
+A. Yes; Pope St. Gregory the Great teaches that our salvation is
+closely connected with our vocation.
+
+The Emperor Maurice having published an edict forbidding soldiers to
+enter the religious state, Pope St. Gregory the Great wrote to him
+these remarkable words: "This law, forbidding soldiers to enter the
+religious state, is unjust, because it _shuts heaven to many;_ for
+there are _very many who cannot_ enter heaven unless they abandon all
+things."
+
+
+Q. Can this doctrine be explained by a comparison?
+
+A. Yes; a master feels a just indignation against those servants that
+do as they please and neglect the particular duty assigned them. The
+work done by such servants may be very good in itself, yet it is not
+pleasing to the master, nor will it be rewarded by him, because it is
+not in accordance with his designs.
+
+The same principle holds with regard to God: "Not every one that Saith
+to Me, Lord, Lord, shall enter the kingdom of heaven; but he that doth
+the will of My Father Who is in heaven, he shall enter into the
+kingdom of heaven."
+
+
+Q. What is to be said of those that know nothing about vocations?
+
+A. If they are ignorant of the matter without any fault on their part,
+God will not hold them responsible for such ignorance. By providential
+circumstances many are, without adverting to it, in the state of life
+in which God wants them to be.
+
+
+Q. What is to be said of those who, having opportunities, give this
+subject little or no thought?
+
+A. We answer with St. Alphonsus: "In the world this doctrine of
+vocation is not much considered by some persons. They think that it is
+all the same whether they live in the state to which God calls them,
+or in that which they choose of their own inclinations; and therefore
+so many live bad lives and damn themselves. But it is _certain_ that
+this is the principal point with regard to the acquisition of eternal
+life. He who disturbs this order, and breaks this chain of salvation,
+shall not be saved."
+
+
+Q. What is the remarkable saying of St. Gregory Nazianzen on this
+subject?
+
+A. St. Gregory Nazianzen says: "I hold that the choice of a state of
+life is so important that it decides, for the remainder of our lives,
+whether our conduct shall be good or bad."
+
+
+
+
+CHAPTER III.
+
+MATRIMONY--IS IT A VOCATION?
+
+
+Q. How do you prove that matrimony is a vocation?
+
+A. Matrimony is a fixed manner of living, established by Almighty God:
+"What God hath joined together, let no man put asunder." St. Paul,
+speaking of matrimony, says: "This is a great sacrament; but I speak
+in Christ and in the Church."
+
+
+Q. If matrimony is a vocation from God, why are many married people
+unhappy?
+
+A. Because many of these people do not correspond with the graces of
+this state; some enter it without the proper motives, others embrace
+it without being called to it by Almighty God.
+
+
+Q. Is a special vocation necessary in order to secure salvation in the
+marriage state?
+
+A. Most certainly, because the state itself is from God, and a
+person's consort should be the choice of God: "Houses and riches are
+from parents: but a prudent wife is _properly from the Lord."_
+
+God made special choice of Rebecca to be the wife of Isaac: "Let the
+same be the woman whom the _Lord hath prepared for_ my master's son."
+
+Sara was God's choice as the wife of young Tobias: "The God of
+Abraham, and the God of Isaac, and the God of Jacob be with you, and
+may _He join you_ together, and fulfil His blessing in you."
+
+
+Q. Can you give a Scripture example illustrating this doctrine more
+forcibly?
+
+A. Yes; when the Angel Raphael advised young Tobias to take Sara for
+his wife, Tobias answered: "I hear that she hath been given to seven
+husbands, and they all died; moreover, I have heard that a devil
+killed them. Now I am afraid, lest the same thing happen to me also."
+
+The angel then showed Tobias that those seven husbands had been given
+over to the power of the devil because in their marriage they lost
+sight of the designs of God, and were guided by unworthy motives. "The
+angel said to him: Hear me, and I will show thee who they are, over
+whom the devil can prevail: _They who in such manner receive
+matrimony,_ as to _shut out God_ from themselves, and from _their
+mind,_ and give themselves to their lust; . . . over them the _devil
+hath power."_
+
+
+Q. What is the doctrine of St Basil on this subject?
+
+A. St. Basil says: "What means 'to marry in the Lord' except to
+embrace that holy state _only in accordance with the will of God,_
+consulting only reason and faith, to learn whether you follow the
+course to which _God calls you?"_
+
+
+Q. What is the proverb, or "saying," among the old folks about
+marriage?
+
+A. There is a "saying" among the old folks that "happy marriages are
+made in heaven" (made by Almighty God). This "saying" is in fact the
+summing up of experience, of the teaching of the Fathers, of the
+Sacred Scriptures, and of the Church on this subject.
+
+If Jesus and Mary do not preside at marriages, the devil will surely
+usurp their place. "He that is not with Me is against Me; and he that
+gathereth not with Me, scattereth."
+
+
+Q. What does the venerable Louis de Ponte teach on the subject of
+matrimony?
+
+A. The venerable Louis de Ponte says: "God is not only the author of
+matrimony, but He brings to that state, by a _special providence,_
+those whom _He wishes_ to be in it. He acts thus both for the good of
+society and for the happiness of individuals; and, although according
+to the teaching of the Church, 'it is better and more perfect to
+observe virginity than to engage in matrimony,' yet Divine Providence
+is not less admirable in the matter of vocations to the marriage state
+than in vocations to perpetual continence.
+
+"It is, then, very important to weigh these matters carefully, and to
+examine well whether a person is called to a more perfect state before
+deciding to enter the marriage state."
+
+
+
+
+CHAPTER IV.
+
+MIXED MARRIAGES.
+
+
+Q. Are mixed marriages vocations?
+
+A. Not from God. Mixed marriages are suggested by "the world, the
+flesh, and the devil," the three great enemies of man's salvation.
+
+Who ever heard of a person entering mixed marriage because his
+conscience told him that God gave him a vocation to that state, or
+because he was convinced that God chose for him that state in order
+that he might sanctify himself therein and avoid damnation?
+
+Read again the story of Tobias, and the seven husbands of Sara, who
+were strangled to death by the devil because of the unworthiness of
+their motives. Those who enter mixed marriages evidently "shut out God
+from themselves and from their mind;" they do not follow a vocation
+from God; they exclude the will of God. How, then, can they be
+excepted from the class of persons of whom the Holy Ghost says: "Over
+them the devil hath power"?
+
+The Church speaks very plainly on this subject, and teaches that mixed
+marriages are forbidden; and Christ said of the Church: "He that
+heareth you heareth Me; and he that despiseth you, despiseth Me."
+
+
+Q. Why, then, does the Church grant dispensations in this matter?
+
+A. For the same reason that a prudent mother would prefer to see a
+wayward daughter do a bad thing than a worse thing. What parent would
+not prefer to see a child sick than dead? There is some hope for the
+life of a man hanging over a precipice and clinging even to a handful
+of grass, but there is no hope when his brains are dashed out on the
+rocks beneath.
+
+When persons have fully made up their minds to enter mixed marriage,
+they are so blinded by their passions and preferences that, if the
+Church should not tolerate their step, many of them would marry out of
+the Church, and thus commit mortal sin, and in most cases incur
+excommunication.
+
+The only difference, then, is this: There is at least a possible hope
+of salvation when mixed marriages are tolerated by the Church;
+whereas, if these persons should die in their rebellion against the
+Church, their damnation would be certain.
+
+The Church, like a prudent mother, would prefer the less of these two
+evils.
+
+
+Q. Are not conversions often brought about by mixed marriages?
+
+A. Misplaced affections often make candidates for marriage think so,
+but this is not their chief reason for insisting on such marriages.
+Temptation, passion, and personal preference have more to do with them
+than the will of God. Conversions _from_ the faith are more frequent
+in mixed marriages than conversions _to_ the faith. God's will is not
+their foundation, and yet, "unless the Lord build the house, they
+labor in vain that build it." God and the Church _desire_ and _teach_
+Catholics to take no such risks.
+
+
+Q. What do the Sacred Scriptures say of mixed marriages?
+
+A. "Bear not the yoke with unbelievers. For what fellowship hath light
+with darkness, or what part hath the faithful with the unbeliever?"
+"Neither shalt thou make marriages with them. Thou shalt not give thy
+daughter to his son, nor take his daughter for thy son; for she will
+turn away thy son from following Me; and the wrath of the Lord will be
+kindled, and will quickly destroy thee."
+
+Mixed marriages are the fruitful source of numberless evils: the loss
+of faith to countless generations, immorality, attachment to the
+things of earth, and godless lives; and "as a man lives, so shall he
+die."
+
+
+Q. What is the best remedy for these evils?
+
+A. To remove their cause. Parents, young folks, and even advanced
+school-children should be taught the evil of mixed marriages before
+their minds become warped by company-keeping, passion, and bad
+example.
+
+Many pastors obtain excellent results by frequently instructing the
+children concerning mixed marriages, and by teaching them the doctrine
+of the Church on this subject. [*]
+
+[*] See "Mollie's Mistake, or Mixed Marriages," by Rev. J. W. Book,
+Cannelton. Ind. We highly recommend it as a very readable and
+instructive book.
+
+
+
+
+CHAPTER V.
+
+VIRGINITY.
+
+
+Q. How is it proved that the state of virginity is a vocation?
+
+A. St. Paul mentions virginity as a special state of life, and
+recommends it in preference to matrimony.
+
+In the heading of the seventh chapter of the First Epistle of St. Paul
+to the Corinthians we find these words: "Virginity is preferable to
+the married state." In this whole chapter St. Paul speaks strongly in
+favor of the state of virginity: "I would that all men were even as
+myself;" that is, as the Fathers of Trent explain, "that all embraced
+the virtue of continence."
+
+
+Q. Why is virginity to be preferred to the marriage state?
+
+A. Because virginity is more pleasing to God, and more conducive to
+salvation.
+
+
+Q. How do you prove that virginity is more pleasing to God?
+
+A. St. John says: "These are they who are not defiled with women: for
+they are virgins. These follow the Lamb withersoever He goeth. These
+were purchased from among men, the first fruits to God and to the
+Lamb."
+
+St. Jerome says: "As soon as the Son of God came down upon the earth
+He created a new family. He chose a virgin Mother, Mary, and a virgin
+foster-father, Joseph; also a virgin disciple, John, and a virgin
+apostle of the nations, Paul; so that He who was adored by angels in
+heaven might also have angels to serve Him on earth."
+
+
+Q. Do the Fathers of the Church recommend virginity?
+
+A. Yes, in the highest possible terms. St. Augustine says: "The joys
+of the virgins are not given to the other saints of God."
+
+St. Cyprian says: "Virginity is the queen of all other virtues and the
+possession of every good."
+
+Speaking of virginity, St. Ephrem says: "If you have loved it, you
+will be favored by the Lord in all things."
+
+St. Bernardine, of Sienna, teaches that "virginity prepares the soul
+to see her spouse, Jesus, by faith in this life and by glory in the
+next."
+
+
+Q. What is the exact teaching of the Church on the comparative merits
+of matrimony and virginity?
+
+A. The Church teaches that it is _of faith_ that virginity is
+preferable to matrimony.
+
+In the 10th canon of the 24th session of the Council of Trent we find
+this doctrine: "If any one saith that the marriage state is to be
+preferred before the state of virginity, or celibacy, and that it is
+not better and more blessed to remain in virginity, or in celibacy,
+than to be united in matrimony, let him be anathema" (that is,
+accursed).
+
+
+
+
+CHAPTER VI.
+
+THE THREE EVANGELICAL COUNSELS.
+
+
+FOR the better understanding of vocations we shall give a brief
+explanation of the evangelical counsels.
+
+
+Q. What are the evangelical counsels?
+
+A. They are Gospel advices or recommendations.
+
+
+Q. Why are they called counsels?
+
+A. Because they are not commanded but _counselled_ by Our Lord, and
+recommended as means of greater perfection.
+
+
+Q. Why are they called "evangelical" counsels?
+
+A. Because they are recommended in the Gospel. _Evangelism_ is the
+Latin word for gospel.
+
+_1. Poverty._
+
+
+Q. Which is the first of the evangelical counsels?
+
+A. Voluntary poverty. That means renouncing the use of money and
+possessions by our own free will to follow Christ.
+
+
+Q. What is the advantage of this counsel?
+
+A. The practice of this counsel uproots a most dangerous passion: "For
+they that will become rich fall into temptation, and into the snare of
+the devil, and into many unprofitable and hurtful desires, which drown
+men into destruction and perdition."
+
+
+Q. Is there any special blessing promised to those who follow this
+counsel?
+
+A. Yes: "Every one that hath left house, or brethren, or sisters, or
+father, or mother, or wife, or children, or lands, for My name's sake,
+shall receive a hundredfold, and shall possess life everlasting."
+
+
+Q. Is this counsel given to all?
+
+A. The Fathers of the Church teach that this counsel is recommended to
+all. The above words of Our Lord are unrestricted: "And _every one_
+that hath left house, or brethren," etc.
+
+_2. Perpetual Chastity._
+
+
+Q. Which is the second evangelical counsel?
+
+A. Perpetual chastity; that is, a voluntary abstaining from marriage
+in order to dedicate one's self in a more special manner to the love
+and service of God and to the great work of salvation.
+
+
+Q. Is this counsel recommended in the Sacred Scriptures and in the
+Fathers?
+
+A. It certainly is, as we have seen in the chapter on "Virginity."
+
+
+Q. Is this counsel of chastity recommended to all?
+
+A. This counsel, as well as the other two evangelical counsels, is
+recommended to all. The Fathers say that these words, "He that can
+take, let him take it," mean, He that _is willing_ to take this
+counsel let him take it. And St. Paul says: "I would that _all men_
+were even as myself."
+
+
+Q. What if one should exhort people in general to choose matrimony as
+a state preferable to perpetual chastity?
+
+A. Such a one would be speaking against faith, as we have seen in the
+chapter on "Virginity." The "Catechism of the Council of Trent" says:
+"As it is the duty of the pastor to propose to himself the holiness
+and perfection of the faithful, his earnest desires _must be in full
+accordance_ with those of the Apostle when, writing to the
+Corinthians, he says: 'I would that all men were even as myself;' that
+is," continue the Fathers of Trent, "that all embraced the virtue of
+continence." The marginal _resume_ of this paragraph in the "Catechism
+of the Council of Trent" is: "A life of continence _to be desired by
+all_."
+
+_3. Obedience._
+
+
+Q. Which is the third evangelical counsel?
+
+A. Entire obedience; that is, a total subjection of one's will to that
+of lawful superiors in all that is not sin.
+
+
+Q. What Scripture warrant have we for this counsel?
+
+A. The life of Christ was a continual model of perfect obedience. From
+twelve to thirty years of age all that we are told of Him in the
+Sacred Scriptures is that "He went down with them, and came to
+Nazareth, and was subject to them." Obedience is a most effectual
+means of subduing self-will and self-love, which are our most fatal
+enemies. "An obedient man shall speak of victory," because obedience
+draws down a most special and abundant grace; for so pleasing is it to
+God that He says of it: "Obedience is better than sacrifices."
+
+
+
+
+CHAPTER VII.
+
+THE RELIGIOUS STATE.
+
+
+Q. What is the fundamental principle or essence of the religious
+state?
+
+A. The three evangelical counsels, which we have just explained. Those
+who enter the religious state take vows to observe the counsels of
+poverty, chastity, and obedience.
+
+
+Q. Why do so many people enter the religious state?
+
+A. First, to promote the honor and glory of God; second, to escape the
+dangers of the world, and the more securely to work out their
+salvation; for, "What doth it profit a man, if he gain the whole
+world, and suffer the loss of his own soul?" Our blessed Lord Himself
+assures us that "many are called, but few are chosen." "Strive to
+enter at the narrow gate."
+
+
+Q. Why are religious happier and more cheerful than others?
+
+A. On account of their peace of mind, and their greater hope of the
+eternal rewards promised to those especially who leave all to follow
+Jesus Christ.
+
+
+Q. In what other way do you explain the happiness enjoyed by
+religious?
+
+A. There is a marvellous happiness to be found in holiness of life,
+because the various degrees of holiness are so many steps towards God,
+the centre and source of all happiness. Therefore the happiness of the
+religious state is like that "treasure hidden in a field, which a man
+having found, hid it, and for joy thereof goeth, and selleth all that
+lie hath, and buyeth that field."
+
+
+Q. Are religious useful to others as well as to themselves?
+
+A. Religious bring many blessings to mankind by exercising the
+corporal and spiritual works of mercy, and by "instructing many unto
+justice."
+
+Religious follow in a special manner the admonition of the Apostle:
+"Labor the more, that by good works you may make sure your calling and
+election."
+
+Besides making their own salvation more secure, religious undoubtedly
+contribute to the salvation of thousands of souls.
+
+
+Q. This thought is certainly very startling, but how can the matter be
+explained?
+
+A. Next after the priests of God, religious contribute much to keep up
+the faith and the spiritual life of the Church.
+
+The principal cause of the loss of innumerable souls is the want of
+early religious teaching and religious training. By the various
+teaching communities of religious priests, brothers, and sisters,
+thousands are saved; for in youth their pupils acquire a love and a
+practical knowledge of faith; they are nurtured in purity and piety,
+and they are enlightened and encouraged in habits of industry and
+sobriety.
+
+The good that religious teachers accomplish is not confined to one
+class or to a life's work; for, through the pupils, the result of
+religious training will extend to generations yet unborn.
+
+
+Q. Can you illustrate this principle by particular instances?
+
+A. Yes; a certain religious sister has been instrumental in the hands
+of God in fostering vocations in numerous young men, eight of whom
+have already become priests; and out of a number of girls taught and
+trained by her during thirty years, sixty-four have become religious
+sisters. These latter have been for years teaching, and moulding the
+characters of children, and thus protecting them against the deceitful
+snares of the world; and, besides the countless hosts of good
+Christians prepared by them for the Church and for society, these
+sixty-four sisters have, in their turn, fostered many vocations to the
+priesthood and to the religious state.
+
+In Father Abbelen's beautiful biography of Mother Caroline we read
+many such elevating sentiments as the following: "It was, above all,
+her ardent, faith-inspired love of children that gained their hearts
+and exercised an irresistible influence over their affections. Thus
+did Mother Caroline unconsciously attract young girls and inspire them
+with a wish to become sisters."
+
+
+Q. In what other way do religious contribute to the salvation of
+souls?
+
+A. From thousands of hospitals and other asylums of mercy and charity
+numberless souls go up daily to heaven after having reformed their
+lives under the nursing hands, the hopeful words, and the prayerful
+hearts of religious men and women.
+
+
+
+
+CHAPTER VIII.
+
+MARKS OF A VOCATION TO THE RELIGIOUS STATE.
+
+
+Q. Which are the marks of a vocation to the religious state?
+
+A. No mark, or set of marks, is equally applicable to all, because God
+calls persons to the higher states in various ways; yet a firm will to
+enter religion is a safe mark of a vocation to the religious state,
+provided that the motives are good and no serious obstacle exists.
+This firm will itself is a special grace of God, "for it is God who
+worketh in you both _to will_ and to accomplish, according to His good
+will." In the invitation to the counsels the will is the only
+condition mentioned by Our Lord: "If thou _wilt_ be perfect, go sell
+what thou hast, and give to the poor, and thou shalt have treasure in
+heaven; and come, follow Me."
+
+Common sense proves the same; for no one questions the vocation of a
+person who is determined, who sincerely wishes, to become a religious,
+if there is no impediment.
+
+
+Q. Is a firm will the only mark of a vocation to the religious state?
+
+A. No; for the grace of a vocation to a higher state may be offered to
+persons of weak will, as was the case of the young man of the Gospel
+who was evidently called to be a disciple of Our Lord, but "he went
+away sad, for he had great possessions." His will was not firm enough
+to reject the temptations caused by the riches and pleasures of the
+world. Instead of corresponding to his vocation he tried to hush the
+voice of conscience speaking to his heart.
+
+
+Q. By what other mark may a person recognize a vocation to the
+religious state?
+
+A. The interior voice of conscience, soliciting the will through the
+intellect, and suggesting the religious state, is a mark of a
+vocation.
+
+
+Q. But how are we to recognize this voice of conscience?
+
+A. This voice of conscience, which is nothing else but the grace of
+God speaking to the heart, is heard and recognized in various ways:
+with some it has been lingering in the heart since childhood; to
+others it comes later and more suddenly. This prompting of grace may
+result from reading, from a sermon, a mission, a conversation, an
+example, the death of a friend or an acquaintance, or even from
+misfortune and disappointment. In a word, this interior voice may be
+occasioned by the thoughts and reflections of our mind, no matter what
+caused these reflections.
+
+
+Q. Can you give some examples showing the effects of this interior
+voice?
+
+A. Yes; St. Anthony, hearing at Mass the words, "If thou wilt be
+perfect, go sell what thou hast, and give to the poor, and thou shalt
+have treasure in heaven; and come, follow Me," became so inflamed with
+the desire of securing his salvation that he gave away all his vast
+possessions and led a long life of penance and prayer in the desert.
+
+By meditating on the life, passion, and death of Jesus Christ St.
+Francis of Assisi was filled with such a burning zeal for God and his
+neighbor that he renounced his great wealth, and his right to an
+honorable inheritance, and spent his life in inflaming others with
+zeal for the salvation of souls.
+
+The foul sight and the stench of the corpse of the Empress Isabella
+opened the eyes of Francis Borgia to the folly of a worldly life. He
+renounced the world and entered the Society of Jesus, where he
+sanctified himself, thinking often of the eternal torments of hell.
+
+
+Q. What, then, is the principal difference in the feelings or emotions
+of those called to the religious state?
+
+A. Some people, having their _will_ inflamed with a love for the
+religious state, enter it with great pleasure, and without any
+questions about the matter; others enter it only when their
+_understanding_ has become so enlightened as to discover the vanity
+and dangers of the world, and when they see clearly the greater
+security of salvation in the religious state. These latter persons may
+even be somewhat dull in their affection for this state, and not so
+inclined, humanly, to follow that which reason and faith point out to
+them; in their lower, animal feelings they may even experience a kind
+of repugnance to do what their higher reasoning powers dictate to
+them. This second kind of vocation is better than the first, and more
+generally approved by those who are experienced in such matters; for,
+being grounded on reason and faith, it is less subject to error, and
+more likely to attain the crown of perseverance.
+
+
+Q. Which are the proper motives for entering the religious state?
+
+A. The first motive should be the greater security of our own
+salvation; the second, to promote the glory of God by a good life and
+by contributing to the salvation of others.
+
+
+Q. Which are the impediments to entrance into religion?
+
+A. The ordinary impediments are ill health, unsuitable age, and the
+obligation of supporting poor and helpless parents.
+
+
+
+
+CHAPTER IX.
+
+DOUBTS ABOUT A VOCATION TO THE RELIGIOUS STATE.
+
+_Views of St. Ignatius and St. Francis de Sales._
+
+
+Q. What should be done by a person who thinks of entering the
+religious state, but fears that he may not be called to it by Almighty
+God?
+
+A. St. Ignatius, the founder of the Jesuit Order, gives an excellent
+answer to this question. He says: "If a person thinks of embracing a
+secular life, he should ask and desire more evident signs that God
+calls him to a secular life than if there were question of embracing
+the evangelical counsels; for Our Lord Himself has evidently exhorted
+us to embrace His counsels, and, on the other hand, He has evidently
+laid before us the great dangers and difficulties of a secular life;
+so that, if we rightly conclude, revelations and extraordinary tokens
+of His will are more necessary for a man entering upon a life in the
+world than for one entering the religious state."
+
+
+Q. Is this doctrine of St. Ignatius supported by Sacred Scripture?
+
+A. This doctrine is in perfect harmony with the teaching of the
+Scriptures. Our blessed Lord says: "Woe to the world because of
+scandals;" and St. John, the beloved disciple, says: "If any man love
+the world, the charity of the Father _is not in him;_ for all that is
+in the world is the concupiscence of the flesh, and the concupiscence
+of the eyes, and the pride of life."
+
+
+Q. Can you quote other reliable authority on this matter of uncertain
+vocations?
+
+A. Yes; Lehmkuhl, a standard theologian, says: "In order that a person
+may safely embrace the religious state probable signs of a vocation
+are sufficient, together with a firm will of fulfilling the
+obligations to be assumed."
+
+
+Q. What does St. Francis de Sales teach on this point?
+
+A. On this subject St. Francis de Sales says: "To have a sign of a
+true vocation it is not necessary that our constancy be _sensible;_ it
+suffices if our good intention remains in the _superior_ part of our
+soul. And therefore we must not judge that a vocation is not a true
+one if a person does not feel sensible movements."
+
+
+Q. What if this divine call should change to coldness and repugnance?
+
+A. St. Francis de Sales answers: "It is enough that the will remains
+firm in not abandoning the divine call, and also that some affection
+remains for this call, even though a person should feel a coldness and
+repugnance which sometimes cause him to waver and to fear that all is
+lost."
+
+
+Q. What does St. Francis de Sales say about expecting direct proofs
+from God?
+
+A. St. Francis says: "To know whether God will have a person become a
+religious it is not to be expected that God _Himself_ should speak, or
+send an angel from heaven to signify His will. It is not necessary
+that ten or twelve confessors should examine whether the vocation is
+to be followed. But it is necessary to correspond with the first
+movement of the inspiration, and to cultivate it, and then not to grow
+weary if disgust or coldness should come on. If a person acts thus,
+God will not fail to make all succeed to His glory. Nor ought we to
+care much from what quarter the first movement comes. The Lord has
+many ways of calling servants."
+
+
+
+
+CHAPTER X.
+
+ENCOURAGING OTHERS TO ENTER THE RELIGIOUS STATE.
+
+
+Q. Is it allowable to encourage those who give signs of a vocation to
+enter the religious state?
+
+A. St. Thomas, the angel of the schools, says: "Those who lead others
+into religion not only commit no sin, but even merit a great reward;
+for it is written: 'He who causeth a sinner to be converted from the
+error of his way shall save his soul from death, and shall cover a
+multitude of sins'; and, 'They that instruct many to justice shall
+shine as stars for all eternity.'"
+
+Yet coercion or forcing in this matter, is forbidden by the Fathers of
+the Council of Trent.
+
+
+Q. We know that St. John Chrysostom, as well as St. Thomas, eloquently
+defended the religious state; what does this holy and learned doctor
+say on this point?
+
+A. St. Chrysostom says: "If we knew that a place was unhealthy and
+subject to pestilence, would we not withdraw our children from it,
+without being stopped by the riches that they might heap up in it, or
+by the fact that their health had not as yet suffered? . . . Among
+seculars shipwrecks are more frequent and sudden, because the
+difficulties of navigation are greater; but with anchorites storms are
+less violent, the calm is almost undisturbed. This is why we seek to
+draw _as many as we can_ to the religious life."
+
+
+Q. St. Jerome read every known author of his time, and summed up in
+himself the doctrine of all; what does he teach about exhorting others
+to embrace the religious state?
+
+A. St. Jerome writes thus to Heliodorus: "I invite you: make haste.
+You have made light of my entreaties; perhaps you will listen to my
+reproaches. Effeminate soldier! What are you doing under the paternal
+roof? Though your mother tear her hair and rend her garments, though
+your father stand on the threshold and forbid your departure, you must
+be deaf to the voice of nature, and hasten with unmoistened eye to
+enlist under the banner of Christ; love for God and fear of hell
+easily break all chains."
+
+
+Q. Does St. Augustine teach the same doctrine?
+
+A. Yes; St. Augustine says: "I have been passionately fond of the
+perfection of the evangelical counsels; with God's grace I have
+embraced them. With all the power I have I exhort others to do the
+same; and I have companions whom I have succeeded in persuading."
+
+
+Q. What does St. Bernard teach about this question?
+
+A. Enumerating the advantages of religious above persons living in the
+world, St. Bernard says: "They live more purely, they fall more
+rarely, they rise more speedily, they are aided more powerfully, they
+live more peacefully, they die more securely, and they are rewarded
+more abundantly."
+
+The influence which St. Bernard exercised by his letters and burning
+words was so effectual, so irresistible, that he was soon surrounded
+by a company of young men, who not only changed their way of life, but
+bound themselves to him to follow the holy path which God had traced
+out for him.
+
+His biographers tell us that the doctrine and eloquence of St. Bernard
+concerning the religious state were so powerful and convincing that,
+when he preached, mothers concealed their sons, and wives hid their
+husbands, and companions kept one another out of Bernard's way,
+because he persuaded so many to renounce the world and to embrace the
+religious state. [*]
+
+[*] See larger catechism with examples: "Questions on Vocations."
+
+
+Q. Is entrance into the religious state more important for some than
+for others?
+
+A. Yes; entrance into religion is a moral obligation for some, whilst
+it is a privilege for others.
+
+The two following pages will make this point clear.
+
+[_This page explains the _Obligation.__]
+
+Some are so evidently called to the religious state that they are
+_morally obliged_ to obey the call.
+
+Proofs of this doctrine:
+
+1. The principle itself of special vocations. "Who separated me from
+my mother's womb, and _called_ me by _His grace._"--GAL. i. 15.
+
+"The manifestation of the Spirit is given to _every man unto profit_ .
+. . dividing to _every one_ according as _He will._"--1. COR. xii. 7,
+11.
+
+2. "There are _very many_ who _cannot enter heaven_ unless they
+abandon all things."--ST. GREGORY THE GREAT.
+
+3. "If we wish to _secure our eternal salvation,_ we _must embrace_
+that state of life to which God _calls_ us."--ST. LIGUORI.
+
+4. "The choice of a state of life decides whether our conduct shall be
+good or bad."--ST. GREGORY NAZIANZEN.
+
+5. "It is very difficult to save one's self in a state of life in
+which God does not wish one to be."--ST. VINCENT DE PAUL.
+
+6. "You run well, but out of the way; he who does little, but in the
+state to which _God calls him,_ does more than he who labors much, but
+in a state which he has _thoughtlessly chosen;_ a cripple limping in
+the right way is better than a racer out of it."--ST. AUGUSTINE.
+
+7. "O hard-hearted father; O cruel mother; you wish rather that we
+perish with you (by remaining in the world) than be saved without
+you."--ST. BERNARD.
+
+[_This page explains the _Privilege.__]
+
+There are yet many more persons who have the _privilege_ of entering
+the religious state without a _moral obligation_ of doing so.
+
+Even though persons should have vocations to the marriage state in the
+sense that God would not _require_ anything higher of them, yet they
+are _privileged_ to enter the religious state if no impediment exists.
+
+Proofs of this doctrine:
+
+1. The MIND of Church. The Church sacredly guards for all her children
+the _privilege_ of entering the religious state, even after promise of
+marriage: "Be zealous for the better gifts. And I shew unto you yet a
+more excellent way."
+
+2. It is _of faith_ that virginity is preferable to matrimony: "If any
+one saith that the marriage state is to be preferred before the state
+of virginity, let him be anathema."--COUNCIL OF TRENT.
+
+The religious state is a more usual and a safer way of preserving
+virginity than a life in the outer world.
+
+3. The invitation to the counsels is _general;_ it may be accepted by
+anyone who is not prevented by some particular impediment, as
+marriage, sickness, or home obligations.
+
+"The three counsels--of poverty, chastity, and obedience--constitute
+the substance, of the religious state."--SUAREZ.
+
+4. "I say to the unmarried, and to the widows: it is good for them if
+they so continue, even as I. . . . The unmarried woman and the virgin
+thinketh on the things of the Lord, that she may be holy both in body
+and in spirit. But she that is married thinketh on the things of the
+world, how she may please her husband."--ST. PAUL.
+
+5. "As it is the duty of the pastor to propose to himself the holiness
+and perfection of the faithful, his _earnest_ desires _must be in full
+accordance_ with those of the Apostle when, writing to the
+Corinthians, he says: 'I would that all men were even as myself;' that
+is, that all embraced the virtue of continence."--CATECHISM OF COUN.
+TRENT.
+
+6. "A life of continence to be desired by all."--Marginal resume of
+the above paragraph, CATECHISM OF COUN. TRENT, page 225.
+
+7. "In the world there is a vast number of women who damn their souls;
+the number of those who lose their souls in convents is very small."--
+ST. LIGUORI.
+
+
+
+
+CHAPTER XI.
+
+MEANS OF PRESERVING A VOCATION TO THE RELIGIOUS STATE.--SOME
+OBSTACLES.
+
+
+Q. What are the means of preserving a vocation whilst preparing to
+enter the religious state?
+
+A. Prayer, retirement, and promptness in entering religion.
+
+
+Q. Why is retirement, or seclusion from the world, necessary in order
+to preserve the grace of a religious vocation?
+
+A. Because an apparently trifling circumstance often causes the loss
+of such a vocation. A day of amusement, a discouraging word, even from
+a friend, an unmortified passion, or a conversation, especially with a
+person of the opposite sex, often suffices to bring to naught the best
+resolution of giving one's self entirely to God.
+
+
+Q. Why should a vocation to the religious state be followed promptly?
+
+A. St. John Chrysostom, as quoted by St. Thomas, says: "When God gives
+such vocations, He wills that we should not defer even for a moment to
+follow them; for when the devil cannot bring a person to give up his
+resolution of consecrating himself to God, he at least seeks to make
+him defer the execution of it, and he esteems it a great gain if he
+can obtain the delay of one day, or even of one hour."
+
+"Because," continues St. Liguori, "after that day, or that hour, other
+occasions presenting themselves, it will be less difficult for the
+devil to obtain greater delay, until the person, finding himself more
+feeble and less assisted by grace, gives way altogether, and loses his
+vocation."
+
+St. Jerome gives this advice to those who are called to quit the
+world: "Make haste. I beseech you, and rather cut than loosen the rope
+by which your bark is bound fast to the land;" that is, break at once
+all ties that bind you to the world.
+
+
+Q. What other reason may be given why a religious vocation should be
+followed promptly?
+
+A. Like other graces, the grace of a religious vocation is transient;
+it may be offered to-day, and if not accepted, it may be withdrawn
+to-morrow: "To-day if you shall hear His voice, harden not your hearts."
+"Exhort one another every day, whilst it is called to-day, that none
+of you be hardened through the deceitfulness of sin."
+
+
+
+
+CHAPTER XII.
+
+CHILDREN AND THE RELIGIOUS STATE.
+
+
+Q. At what age may children enter the religious state?
+
+A. The Council of Trent teaches that young persons are permitted to
+take their vows in the religious state at the age of sixteen, after
+making at least one year's novitiate.
+
+The mind and the spirit of the Church show that youth is the best time
+to make this agreeable sacrifice to God; and even the Holy Ghost
+Himself testifies to the same: "It is good for a man when he hath
+borne the yoke from his youth."
+
+
+Q. Do not a larger percentage persevere when subjects enter the
+religious state late in life?
+
+A. No; the superiors of several of the largest and best organized
+communities testify that a larger percentage persevere of those who
+enter young.
+
+The young are more easily formed to religious discipline. When persons
+are twenty years of age, or older, their minds and characters are less
+pliable; it is harder to unbend and remould them: "A young man,
+according to his way, even when he is old, lie will not depart from
+it."
+
+
+Q. Is it, then, a mistaken principle to try the vocations of young
+persons by permitting them to acquire experience in the ways of the
+world before entering the religious state?
+
+A. Yes; because "he that loveth danger shall perish in it." As
+reasonably might you place enticing liquors before a man struggling
+against intemperance.
+
+When these youth are left to the mercy of so many enticing and
+dangerous influences, with their passions growing within them, and an
+enchanting world smiling upon them; when others around them are
+"marrying and giving in marriage;" when all are speaking of the world
+and thinking of the world, they will naturally be influenced by the
+moral atmosphere in which they live.
+
+Facts confirm this doctrine; for if, through their own fault, or
+through the fault of their parents, those having vocations to the
+religious state remain in the outer world until the end of their
+"teens" a large percentage of them lose their vocations and stay in
+the world.
+
+Persons having thus lost their vocations usually live worse lives than
+other Christians, on account of the abuse of grace.
+
+
+Q. What is to be done when subjects cannot enter religion at an early
+age?
+
+A. In given instances, when children are unable to pursue a religious
+vocation at an early age, the greatest precaution should be taken,
+both by themselves and by their parents and confessors, to keep alive
+those higher and holier inspirations which the Holy Ghost diffuses
+more liberally at the age of First Communion, and for about two or
+three years afterwards.
+
+
+Q. Does not the Holy Ghost diffuse such special graces with equal
+liberality later in life?
+
+A. If such special graces have not already been abused, the Holy Ghost
+may offer them at any time; but later in life this divine seed does
+not usually find such well-prepared soil in the heart. The early
+lessons of faith and piety, and of the fear and love of God, easily
+become effaced by contact with the world.
+
+Religious vocations often share the fate of the seed that fell by the
+wayside and the seed that fell among thorns: "And the cares of the
+world, and the deceitfulness of riches, and the lusts after other
+things entering in, choke the word, and it is made fruitless."
+
+
+Q. Does Our Lord manifest any special preference for the young?
+
+A. Yes; He makes the conduct of children the standard for all who
+would be saved: "Unless you be converted, and become as little
+children, you shall not enter into the kingdom of heaven." Again Our
+Lord says: "Suffer the little children to come unto Me, and forbid
+them not; for of such is the kingdom of God."
+
+
+Q. What practical conclusion may drawn from these words of Our Lord?
+
+A. Commenting on these words of the Gospel, St. John Chrysostom says:
+"If children are driven from Christ, who will deserve to go near Him?
+Now it is evident that we get near Jesus Christ mainly by the practice
+of the counsels. Children, therefore, should not be kept from Christ
+by hindering them from practising these counsels."
+
+
+Q. What is the doctrine of St. Thomas with regard to religious
+vocations in the young?
+
+A. On this matter St. Thomas says: "This teaching is clearly the
+outcome of what occurs every day among men. For do we not see children
+put early to those avocations, arts, or trades which they are to
+follow in after life? Candidates for the sanctuary begin in youth to
+acquire the knowledge which will help them later; those destined for a
+military career are trained to arms from their early years; and the
+future tradesman is apprenticed when only a boy. Why, then, should a
+rule so well observed in other spheres be neglected in the case of a
+religious life? I say even more: when a state of life is attended with
+many difficulties, the greater is the need to habituate one's self
+from youth to overcome them. Hence we read in Jeremias: 'It is good
+for a man when he hath borne the yoke from his youth.'"
+
+
+Q. Are children obliged to obey their parents in the choice of a state
+of life?
+
+A. St. Liguori says: "It is certain that in the choice of a state of
+life children are not bound to obey their parents; thus St. Thomas and
+the other Doctors teach unanimously." Both parents and children should
+remember the reply of the apostles to the unjust rulers who had
+forbidden them to preach Christ crucified: "We ought to obey God
+rather than men."
+
+_Example._
+
+When St. Bernard and his brothers were bidding a final adieu to their
+home and their father, they saw their youngest brother at play with
+other children in the castle yard. The oldest brother embraced him,
+saying: "My little brother Nivard, do you see this castle and these
+lands? Well, all these will be yours--yours alone." "What!" replied
+the child with more than a child's thoughtfulness, "are you going to
+take heaven for yourselves and leave earth for me? The division is
+unequal." From that moment little Nivard could not be restrained
+either by his father, his relatives, or any human influence. He joined
+St. Bernard, who, with his brothers and companions to the number of
+thirty, set out for the monastery of Citeaux.
+
+
+
+
+CHAPTER XIII.
+
+DUTY OF PARENTS REGARDING THE RELIGIOUS VOCATION OF THEIR CHILDREN.
+
+
+Q. Are not some parents unjust towards children that wish to enter the
+religious state?
+
+A. Yes; unfortunately some parents are both unjust and unreasonable
+with their children in this matter.
+
+
+Q. How is this unjust and unreasonable conduct of parents more clearly
+shown?
+
+A. When there is question of marriage with a rich, or an influential
+person, many parents not only make no objection, but even urge the
+matter, whether such a marriage is the will of God or not; and yet
+when the children are evidently called by Almighty God to higher and
+holier states--to become spouses of Jesus Christ--these same parents
+object, and place obstacles in the path of their children.
+
+Many parents, having allowed their own faith to become deadened by
+contact with the world, lose sight of the snares and pitfalls before
+the feet of their children.
+
+
+Q. What do the Fathers of the Church say of parents who oppose
+children that wish to enter the religious state?
+
+A. Speaking of religious vocations, St. Thomas says: "Frequently our
+friends according to the flesh are opposed to our spiritual good."
+
+St. Liguori says: "Parents often prefer to see their children damned
+with themselves rather than to see them saved away from them."
+
+On this subject St. Bernard exclaims: "O hard-hearted father! O cruel
+mother! Unfeeling souls! You are not parents, you are murderers; for
+you grieve to see your son saved, and you rejoice at the sight of his
+eternal perdition."
+
+This is one of the ways in which, as Our Lord tells us: "A man's
+enemies shall be they of his own household." Hence the touching
+admonition of the Holy Ghost is particularly applicable to a person
+called to the religious state: "Hearken, O daughter, and see, and
+incline thine ear; and forget thy people and thy father's house."
+
+Again, our blessed Lord says: "He that loveth father or mother more
+than Me, is not worthy of Me."
+
+
+Q. Do parents commit sin in preventing their children from entering
+the religious state?
+
+A. If children themselves incur imminent danger of losing their souls
+by neglecting a divine vocation, parents that prevent a vocation to
+the religious state incur the danger of damning both themselves and
+their children. Such parents will have to answer also for the eternal
+loss of all those souls that their children would have saved in the
+religious state.
+
+
+Q. What is the exact teaching of theology with regard to parents
+preventing their children from entering the religious state?
+
+A. St. Liguori gives the following, not only as his doctrine, but as
+the teaching of theologians in general: "Parents who, without a just
+and certain cause, prevent their children from entering the religious
+state cannot be excused from _mortal sin;_ and not only parents, but
+any one who prevents another from following a religious vocation,
+_sins mortally._"
+
+
+Q. What does the Council of Trent teach on this point?
+
+A. The Fathers of the Council of Trent place under anathema (as
+accursed) "those who shall in any way, without a just cause, hinder
+the holy wish of virgins or other women to take the veil or make their
+vows." (18th chapter, 25th session.)
+
+
+Q. Does God, even in this life, punish parents for having prevented
+the higher vocations of their children?
+
+A. Yes; in punishment for thus thwarting His designs God often
+punishes parents by some misfortune, such as the premature death or
+the reckless life of their children.
+
+
+Q. Is not long deliberation as well as the advice of many friends
+necessary in order to avoid mistakes?
+
+A. St. Thomas says: "Long deliberation and advice are required in
+doubtful matters, but in those things which are certain and evident no
+counsel is required."
+
+St. Thomas concludes his article on the religious state with these
+beautiful words: "It is a sweet yoke, and those who bear it on their
+shoulders have the promise of being one day consoled by the delightful
+enjoyment of God and the eternal repose of the soul."
+
+
+
+
+CHAPTER XIV.
+
+VOCATIONS TO THE PRIESTHOOD.
+
+
+Q. Is it necessary to have a special vocation in order to enter the
+priesthood?
+
+A. Yes; for St. Paul says: "Neither doth any man take the honor to
+himself, but he that is called by God, as Aaron was." Our Lord said to
+His disciples: "You have not chosen Me; but I have chosen you, and
+have appointed you, that you should go, and should bring forth fruit,
+and your fruit should remain." [*]
+
+[*] For fuller information see larger catechism, "Questions on
+Vocations."
+
+
+Q. Which are the marks of a vocation to the priesthood?
+
+A. The principal marks are: 1, a virtuous life; 2, a pure intention;
+3, a desire of becoming a priest.
+
+
+Q. Are not great talents necessary in order to enter the priesthood?
+
+A. No; a person of ordinary talents may become a very useful and
+successful priest.
+
+
+Q. Why is a virtuous life necessary in one who aspires to the
+priesthood?
+
+A. St. Thomas, the angelic doctor, gives the following reasons: "We
+must place the sublime burden of the priesthood only on walls already
+dried by sanctity; that is, freed from the malignant humor of sin." In
+another place the holy doctor says: "As he who takes orders is raised
+above seculars in dignity, so should he be superior to them in
+sanctity."
+
+
+Q. What is meant by a pure intention?
+
+A. The intention of securing one's own salvation and of promoting the
+glory of God by contributing to the salvation of others.
+
+
+Q. What is meant by the desire to become a priest?
+
+A. It means an interior feeling or impulse of grace inclining a person
+towards the priesthood.
+
+
+Q. How may this desire be obtained?
+
+A. By considering the goodness of our blessed Lord, His life of zeal,
+and labor, and His burning desire to save souls; the honor and the
+reward of continuing His work; by meditating on some passage of the
+Sacred Scripture or the truths of eternity; by reflecting on the
+shortness of life and the dangers of secular pursuits.
+
+
+Q. May this desire be acquired by external means?
+
+A. Yes; this desire may be the result of a sermon, of the instructions
+of pastors and teachers, or of advice and example. It may come also
+from the prayers, the good example, and the encouragement of parents.
+
+
+Q. How may a person know that this desire comes from God, even
+indirectly?
+
+A. He can judge by the motives which prompt this desire; a person
+evidently has a divine vocation when his desire of becoming a priest
+is fairly continuous; when the motives are good, and no serious
+obstacle exists.
+
+
+
+
+CHAPTER XV.
+
+DO VOCATIONS TO THE PRIESTHOOD COME DIRECTLY FROM GOD?
+
+
+Q. Is it necessary that vocations to the priesthood should come
+directly from God? [*]
+
+A. No; generally speaking, God selects and prepares His ministers
+through those whom He has appointed to watch over the interests of His
+Church. Even St. Paul did not receive his vocation directly from God.
+He was converted directly, but to his question: "Lord, what wilt Thou
+have me to do?" he received this answer: "Arise, and go into the city,
+and there _it shall be told thee_ what them must do." God made use of
+Ananias to communicate to St. Paul his vocation.
+
+[*] "Almighty God, who usually employs secondary agents in the choice
+of His ministers, often selects pious matrons for moulding the
+character and directing the steps of their sons toward the sanctuary."
+("Ambassador of Christ," by Cardinal Gibbons.) We highly recommend
+this most excellent work, especially to students, parents, and
+aspirants to the priesthood.
+
+
+Q. Did all the other apostles receive their vocations directly from
+Our Lord?
+
+A. No; in their first call several of the apostles were brought to Our
+Lord by indirect means: St. Andrew and St. John the Evangelist were
+sent to the Saviour by St. John the Baptist: "Ecce Agnus Dei" ["Behold
+the Lamb of God"]. And the two disciples heard him [John the Baptist]
+speak, and they followed Jesus."
+
+"He [Andrew] findeth first his brother Simon, and said to him: We have
+found the Messias; . . . and he _brought_ him to Jesus."
+
+"On the following day he [Andrew] would go forth into Galilee, and he
+_findeth_ Philip, . . . Philip _findeth_ Nathanael, and said to him:
+We have found Him of whom Moses in the law, and the prophets did
+write, Jesus, the son of Joseph of Nazareth." At first there is a
+disagreement of views and sentiments between Philip and Nathanael, so
+that Philip had to use persuasion to bring Nathanael to his own way of
+thinking: "And Nathanael said to him: Can anything of good come from
+Nazareth? Philip saith to him: Come and see. Jesus saw Nathanael
+coming to Him and He saith of him: Behold an Israelite, indeed, in
+whom there is no guile. Nathanael saith to Him: Whence knowest Thou
+me? Jesus answered and said to him: Before that Philip _called_ thee,
+when thou wast under the fig-tree, I saw thee."
+
+Many excellent subjects, many a Nathanael "in whom there is no guile,"
+may be found loitering under the fig-tree of the world, awaiting some
+zealous Philip "to call" them to Jesus.
+
+
+
+
+CHAPTER XVI.
+
+FOSTERING VOCATIONS TO THE PRIESTHOOD.
+
+_The fathers of the Council of Baltimore on Fostering Vocations._
+
+
+Q. Is it allowable for priests, parents, teachers, and others to
+foster and encourage vocations to the priesthood in the youth
+committed to their care?
+
+A. It is not only allowable, it is in some measure a duty.
+
+
+Q. How is this proved?
+
+A. The Fathers of the late Plenary Council of Baltimore, after the
+example of the Fathers of the Council of Trent, give very clear and
+practical instructions on this matter. The Fathers say: "We exhort in
+the Lord, and earnestly entreat pastors and other priests, that they
+would diligently turn their minds to searching after and finding out,
+among the boys committed to their care, such as are fit for the
+ecclesiastical state and seem called to it."
+
+
+Q. Are not some parents to be blamed for their indifference or their
+opposition with regard to higher vocations in their children?
+
+A. Yes; the Fathers of the Second Plenary Council of Baltimore gently
+rebuke certain worldly minded parents for not fostering vocations to
+the priesthood in their sons. Deploring the lack of such vocations,
+the Fathers say in their pastoral letter: "We fear that the fault lies
+in great part with many parents, who, instead of fostering the desire
+so natural to the youthful heart of dedicating itself to the service
+of God's sanctuary, but too often impart to their children their own
+worldly-mindedness, and seek to influence their choice of a state of
+life by unduly exaggerating the difficulties and dangers of the
+priestly calling, and painting in too glowing colors the advantages of
+a secular life. To such parents we would most earnestly appeal,
+imploring them not to interfere with the designs of God on their
+children when they perceive in them a growing disposition to attach
+themselves to the service of the altar.
+
+"If God rewards the youthful piety of your sons by calling them to
+minister in His sanctuary, the highest privilege He confers on man, do
+not endeavor to give their thoughts another direction. To those whom
+God invites to co-operate with Him in the most divine of all works,
+the salvation of souls, the words of Christ to His apostles are
+applicable: 'Amen I say to you: every one that hath left house, or
+brothers or sisters, or father or mother, or wife or children, or
+lands for My name's sake, shall receive a hundredfold, and shall
+possess life everlasting.'"
+
+
+
+
+CHAPTER XVII.
+
+PREVENTING VOCATIONS TO THE PRIESTHOOD.
+
+
+Q. Is it a sin to prevent a person from following a vocation to the
+priesthood?
+
+A. Yes; because, as we have seen, the salvation of one who does not
+follow his vocation is greatly endangered; also because in such a case
+the designs of God would be thwarted.
+
+The late Archbishop Lynch, of Toronto, is authority for the statement
+that the average priest secures the salvation of five thousand souls.
+This means that on the average, for every young man that becomes a
+priest there will be five thousand souls less in hell, and five
+thousand more in heaven, for all eternity. Hence he who prevents a
+vocation to the priesthood shall be responsible for the loss of
+numerous souls.
+
+
+Q. Is it right to pray for the grace of a vocation to the priesthood?
+
+A. Certainly; this grace, as well as other special graces, may very
+appropriately be made the object of prayer. Our Lord, pointing out the
+great number of souls to be saved, said to His disciples: "The harvest
+indeed is great, but the laborers are few; pray ye therefore the Lord
+of the harvest, that He send forth laborers into His harvest."
+
+Many parents have by fervent, humble, and persevering prayer obtained
+for their sons the grace of being called to the sublime dignity of the
+priesthood.
+
+
+Q. When a young man ascertains that he is called to the priesthood, is
+his vocation fully decided?
+
+A. No; because the secular priesthood and the religious priesthood are
+distinct states of life, each having its advantages and its
+responsibilities, and therefore a special vocation and special graces
+are necessary for each of these states. Hence in deciding between
+these two states a person should think earnestly, and ask the grace to
+know whether he is called to the secular or to the religious
+priesthood
+
+
+
+
+CHAPTER XVIII
+
+MEANS OF KNOWING OUR VOCATION.
+
+
+_1. Prayer._
+
+ST. JAMES says: "If any of you want wisdom, let him ask of God, who
+giveth to all men abundantly, and upbraideth not; and it shall be
+given to him."
+
+This wisdom, according to Cornelius a Lapide, is the knowledge of our
+last end and of the means of attaining it. Young people without
+experience, and having yet to choose a state of life, have great need
+of this wisdom. "All things whatsoever you shall in prayer, believing,
+you shall receive."
+
+Prayer is the divinely appointed means of obtaining grace. "Ask, and
+you shall receive; that your joy may be full." "Know ye that the Lord
+will hear your prayers, if you continue with perseverance." "Every one
+that asketh, receiveth; and he that seeketh, findeth; and to him that
+knocketh, it shall be opened."
+
+"Who is the man that can understand his own way?" God alone knows both
+the obstacles and the helps that you are to meet in your way. Cry out,
+then, with the Royal prophet: "Make the way known to me, wherein I
+should walk; for I have lifted up my soul to Thee."
+
+St. Liguori says: "We should pray earnestly to God to make known to us
+His will, whatever may be the state He has in store for us. Do not
+fail to recommend yourself in a special manner to our holy Mother, the
+Blessed Virgin Mary, beseeching her to obtain for you the grace
+perfectly to fulfil the will of her divine Son."
+
+"In all your doubts and anxieties," says St. Bernard, "think of Mary,
+call upon her name."
+
+_2. Freedom from Sin._
+
+When mortal sin reigns in the soul, it acts like a dark cloud veiling
+from us the light of heaven: "For wisdom will not enter into a
+malicious soul, nor dwell in a body subject to sins." "Your iniquities
+have divided between you and your God, and your sins have hid His face
+from you." "The way of the wicked is darksome; they know not her into
+the wilderness, and I will speak to where they fall."
+
+God loves to communicate Himself to those whose hearts are free from
+the defilements of sin. "Blessed are the clean of heart; for they
+shall see God." "The clean of heart" shall see God, not only in
+heaven, but even in this life; they shall see Him in His works and
+recognize His providence in all His designs: "To them that love God,
+all things work together unto good."
+
+Hence he who wishes to ascertain the state of life which he should
+embrace ought to keep himself constantly in the friendship of God:
+"Draw nigh to God, and He will draw nigh to you."
+
+_3. Humility._
+
+"Every proud man is an abomination to the Lord." "God resisteth the
+proud, and giveth grace to the humble." "The prayer of him that
+humbleth himself shall pierce the clouds; and he will not depart till
+the Most High behold."
+
+_4. Retreat._
+
+God loves to communicate His choicest favors in the silence of
+retreat: "I will lead her into the wilderness and I will speak to her
+heart."
+
+If you cannot make a regular retreat, at least avoid all dissipation
+of mind; retire into the solitude of your heart, after the example of
+St. Catharine of Siena and other saints, always remembering that God
+is near you and that He wishes to speak to your heart.
+
+_5. Counsel._
+
+"My son, do thou nothing without counsel, and thou shalt not repent
+when thou hast done."
+
+Your best adviser is your confessor. Through his own vocation he
+receives special helps from God.
+
+To know and to do God's will in the choice of a state of life is a
+grace which parents should earnestly invoke upon their children even
+from infancy; and it is important that the children themselves,
+especially from the time of their First Communion, should daily ask of
+God the grace to know their vocation.
+
+For this purpose they would do well to say daily three Hail Marys, or
+the following beautiful prayer of St. Bernard, which might be
+appropriately said in common; for "where two or three are gathered
+together in My name, there am I in the midst of them."
+
+_Prayer of St. Bernard._
+
+Remember, O most pious and compassionate Virgin Mary, that from all
+ages it is unheard of, that any one was forsaken who, placing himself
+under thy maternal protection, implored thy assistance and begged the
+favor of thy prayers. Animated with the confidence which this
+inspires, I fly to thee, O Virgin of virgins and Mother of my God, and
+in the bitterness of my sorrow I throw myself at thy feet. O Mother of
+the Eternal Word, despise not my humble supplication, but listen
+graciously, and mercifully grant me the request which from my heart I
+make to thee. Amen.
+
+An indulgence of three hundred days.
+
+
+
+PRINTED BY BENZIGER BROTHERS, NEW YORK.
+
+
+
+
+
+
+
+
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