Vocations Explained Part 7

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 G.o.d or not; and yet when the children are evidently called by Almighty G.o.d 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 d.a.m.ned 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 d.a.m.ning 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 G.o.d, even in this life, punish parents for having prevented the higher vocations of their children?

A. Yes; in punishment for thus thwarting His designs G.o.d 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 G.o.d 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 G.o.d, 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 princ.i.p.al 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 sanct.i.ty; 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 sanct.i.ty."

Q. What is meant by a pure intention?

A. The intention of securing one's own salvation and of promoting the glory of G.o.d 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 pa.s.sage 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 G.o.d, 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.