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.