States of Christian Life and Vocation, According to the Doctors and Theologians of the Church/Part 2/Section 2/Chapter 1
CHAPTER I. RULES TO BE FOLLOWED WHEN A STATE IS OBLIGATORY.[edit]
WE have proved in the first part that marriage, celibacy, and the religious life, are not in themselves binding under precept. That is to say, apart from exceptional cases, no man is obliged, by any commandment of God, to enter one of these states rather than another. There are, however, circumstances which may make a state obligatory for this or that person. It is clear that one who happens to be in such a case has no necessity of long deliberation to discover his state, since it is made known to him by some precept. For him it is a duty of conscience to follow that state. Now, here are the chief cases in which a state becomes obligatory.
In the first place, he who would have no other means than marriage to hinder some great calamity, such as a great war, political convulsions, and other dangers of the same kind ; or, again, who would have no other means than marriage to restore the true religion to a large country, would be bound to marry. Suarez and a Lapide, who state this case, say that it is of rare occurrence.[1]
In the next place, he who is bound neither by vow of chastity, nor by vow to enter religion, yet lives a disorderly life, and will use no other means save marriage to amend his life, is bound to embrace that state.[2] Indeed, if, in entering that state, he were not resolved to respect its sacred laws, it would not help him to live in a Christian manner. Supposing, however, the intention to comply with all the duties of the state, marriage should be counselled to any one who is in either of the above cases.[3]
We have already stated that the obligation of marriage does not hold for him who is willing to employ other means for the preservation of chastity. "Who has ever pretended." asks St. Liguori, " that marriage is indispensable in order to keep out of sin? The words of St. Paul, 'If they do not contain themselves, let them marry' (i Cor. vii, 9), apply to those only who will use no other means to triumph over temptation. This is the meaning generally attached to these words by the interpreters of Holy Scripture."
Virginity, celibacy, and widowhood are likewise obligatory forever, when they have been vowed forever. After such vows it would be a grievous sin to get married, unless dispensed for just reasons; but it is plain that such vows are no hindrance to entering religion.
The religious life also becomes obligatory for those who have vowed it to God, if they took that vow after having reached the use of reason.
We have before cited the following passage from St. Liguori's Theology : " Were any one in the belief that, by remaining in the world, he would lose his soul, either because he has already had sad experience of his own weakness amid the dangers of the world, or because he has not those aids which the religious life supplies, he could not be excused from grave sin if he remained in the world, since he thereby would expose himself to imminent danger of being eternally lost."[4]
The number of persons in this case is, perhaps, far greater than is imagined. The Emperor Mauritius having issued an edict which forbade soldiers to become monks, St. Gregory the Great wrote to him that the law was unjust, because it closed heaven on many souls. Here are the words and reasons of that pope : There are very many who cannot save their souls unless they renounce all things : ' Nam plerique sunt qui, nisi onmia reliquerint, salvari apud Deum nullatenus possunt. ' "[5] Lessius, quoted by St. Liguori, says : " If your conscience tells you, as it often happens, that God will abandon you unless you obey his divine call, that you will be lost if you remain in the world, it is a sin for you not to follow that call." St. Liguori ends by saying that persons called to religion are bound to follow it: "Devocatis dico teneri." He also insists on the dangers incurred when the divine call is disobeyed, and he prays God to ward off such an evil.[6] This should suffice to determine all whom God calls to a perfect life, to be docile to the inspirations of grace.
But when is one called to the religious state? St. Liguori will answer; and his doctrine will enlighten such as wait almost for a revelation from heaven in order to decide a vocation. According, then, to the holy doctor, the following are the three chief signs of a real vocation :
First, a good object or intention, such as to retire from the dangers of the world, to make salvation more secure, to attach one's self more closely to God.
Secondly, no positive impediment, such as want of health or talent, parents in great need, and so forth. Everything of this nature is to be submitted to superiors ; and the full truth should be told them, in order that they may decide properly for the order and for the applicant.
Thirdly, acceptance by the superiors of the order to which application is made.[7] When a person has all these conditions, he can go on safely. "It is clear," says Lessius, "that, if the motive which prompts you to enter religion is simply your own spiritual advantage, thus, for instance, if you become a religious to shun the world's dangers, to imitate the life of Christ, to follow his counsels, to give yourself to God, to serve him more faithfully, to take care of your salvation, and to bring others to do the same, your vocation evidently comes from God."[8]
In the conduct of life, it is neither necessary nor proper to await absolute certainty before acting, as the same Lessius observes, according to Bishop Lucquet. Here is a portion of that notable quotation : " When one feels an inclination to give up the world, and imitate the humility of Jesus Christ in the religious state, he is as surely moved to that by the Holy Ghost, as he is surely being moved by the same Spirit of God when he feels an inclination to believe in Jesus Christ, to do penance, to give alms, or undertake any other good work. Nay more, he has the same certainty as for the act of faith that is necessary for salvation. "[9]
Therefore, whenever we have to advise souls that wish to enter religion for a good purpose, we should strengthen them in their holy desire. To thwart or destroy it would be a crime, as St. Liguori teaches. Here are the words which he addresses to directors of consciences : "If the intention of him who wishes to enter the religious life is right, and if he is under no impediment, neither his confessor nor any one else can, without grievous sin, prevent or divert the penitent from following his vocation."[10]
Footnotes[edit]
- ↑ Suar., De voto cast., lib. 9, c. ii, n. 7.
- ↑ Suar., De voto cast., lib. 9, c. ii, n. 7.
- ↑ Lig., lib. 3, n. 209.
- ↑ Theol. Afor., lib. 4, n. 78.
- ↑ Ibid.
- ↑ Theol. Mor., lib. 4, n. 78.
- ↑ "The Choice of a State." (Ascetic Works, ed. Castermann.) Note by the translator, drawn from "Advice to Novices."
- ↑ Lessius, q. 5, n. 57
- ↑ Id., q. 3, n. 70 ; Lucquet, De la vocation t. 2.
- ↑ Praxis confess., n. 92.