CHAPTER XV.
DO VOCATIONS TO THE PRIESTHOOD COME DIRECTLY FROM G.o.d?
Q. Is it necessary that vocations to the priesthood should come directly from G.o.d? [*]
A. No; generally speaking, G.o.d 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 G.o.d.
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." G.o.d made use of Ananias to communicate to St. Paul his vocation.
[*] "Almighty G.o.d, 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."
("Amba.s.sador 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 G.o.d"]. 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 G.o.d"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 G.o.d on their children when they perceive in them a growing disposition to attach themselves to the service of the altar.
"If G.o.d 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 G.o.d 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 G.o.d 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 h.e.l.l, 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 G.o.d, 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?" G.o.d 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."