What Shall I Be? Part 2

CHAPTER VI

"I FEEL NO ATTRACTION"

Some boys and girls, with hearts of gold, have often said: "I feel no attraction for the higher life. I appreciate it, admire it, and yet I fear it is not for me, as I have no inclination to it. If G.o.d wanted me, He would so perceptibly draw me to Him that there could be no mistaking His designs."

Almighty G.o.d is wonderful in His ways, and He "draws all things to Himself," but by methods varying as the temperaments and characteristics of the human soul. Sometimes He speaks to His chosen ones in thunder tones, as when He struck down St. Paul from his horse, on the road to Damascus, saying from heaven, "Saul, Saul, why persecutest thou me? . . . It is hard for thee to kick against the goad." (Acts ix: 4.) Again He speaks in gentle accents, as to St.

Matthew, the publican, when he sat at his door taking customs, saying to him, "Follow me!" At other times He seems silent and indifferent, standing quietly by, letting reason and conscience argue within us, and point out our line of action.

There is what is called vocation by attraction, and also such a thing as vocation by conviction. Some of the great saints from earliest childhood felt a strong, irresistible charm in the higher life; they were drawn by the golden chain of love to the cloister. "I have never in my life," said a boy, "thought of being anything but a religious."

Some young people have no difficulty in making up their minds to follow Christ, their whole bent of thought and character being for the n.o.bler life. Like Stanislaus, they ever say, "I was born for higher things." It was such a precocious disposition of heart that led St.

Teresa to foreshadow her saintly career when, as a little girl, she ran away from home to become a hermit.

But feeling is not always a trustworthy guide, either in temporal or spiritual matters; reason, slow but sure, is generally much safer. You feel the fascination of worldly things, of company and society, fine clothes, luxuries and comforts, the dazzling stage of life with its applause of men. Is that a sign G.o.d destines you for worldly vanities?

Quite the contrary, for all Christians are warned against the seductions of the world and the flesh; and the life of the counsels is essentially a constant struggle with nature and its allurements. "The kingdom of heaven," we are told, "suffers violence, and the violent bear it away."

If the following of Christ were easy and agreeable to the senses, where would be the merit and reward of it? Just in proportion as it involves effort and the overcoming of natural repugnance, does it become high and sublime. "Do not think," says Our Lord (Matt. x: 34), "that I came to send peace upon earth: I came not to send peace, but the sword. For I came to set a man at variance with his father, and the daughter with her mother. . . . He that loveth father or mother more than me, is not worthy of me."

Natural antipathy then to the higher life, far from indicating that G.o.d does not want us, merely shows that the inferior powers of the soul are striving against the superior. In fact, when this aversion becomes p.r.o.nounced, it is sometimes evidence of a keen strife going on within us between nature and grace, which could scarcely happen unless grace were endeavoring to gain the mastery by winning us to Christ.

"But," it may be objected, "if nature rebels, does not G.o.d always give a counter supernatural attraction to those whom He calls, so as to smooth the way before them?" Certainly G.o.d gives the necessary grace to perform good actions, but grace is not always accompanied by sensible consolation. Suppose a boy is chided by his parents for a fault and he is tempted to deny it; but overcoming the suggestion he admits his wrong-doing and expresses sorrow for it. In this he acts bravely and with no sense of accompanying satisfaction, since the pain of his parents' displeasure is so keen as to overcome for the moment any other feeling. His action is prompted simply by the conviction of duty.

Accordingly, if a young man knows and clearly sees that he has every qualification for the religious life, and has even been told so by a competent adviser; if he has sufficient talent and learning, a steady disposition and virtuous habits, and the persuasion that the duties of this state are not above his strength; in short, if he is convinced that there is no obstacle, save his own will, between him and the higher life, can he truly say, "I feel no inclination to such a career, and therefore, I have no vocation"? Such a person, of course, is free to say, "I will not enter religion," because there is no obligation inc.u.mbent upon him to this state, but he cannot justly say that G.o.d withholds from him the opportunity or invitation to do so. He has already what is called a remote vocation, as was explained in the fifth chapter, and what he needs is a clearer vision and alacrity of will, which he may have good hope of obtaining by earnest prayer and a generous and insistent offering of self to the disposal of the Divine good pleasure. For Our Lord Himself tells us: "All things whatsoever you ask when ye pray, believe that you shall receive, and they shall come unto you." (Mark xi: 24.)

Remove then, my dear young friend, from your mind that false and pernicious notion, which has been destructive of so many incipient vocations, that because you feel no supernatural inclination or sensible attraction, you are not called of G.o.d.

In general, it is sufficient that the aspirant to religious life be free from impediments, and be desirous of entering it. For eligibility to a particular religious congregation the applicant must be fit, that is, he must have the gifts or endowments of mind, heart and body which that inst.i.tute demands; his desire to enter must be based on good and solid motives drawn from reason and faith, and he must have the firm resolve to persevere in the observance of the rule. When to this subjective capacity is added the acceptance of the candidate by a lawful superior, his vocation becomes complete.

The requisites, then, are three, two on the part of the applicant, namely, fitness and an upright intention, and one on the part of the superior, the acceptance or call. Nothing more, nothing less is required. If any one of these three essentials is wanting, there is no vocation to that particular inst.i.tute.

It is worthy of observation, however, that these qualifications of the applicant need be fully evident only towards the end of the novitiate, when the time comes for taking the vows and a.s.suming the obligations.

To enter the novices.h.i.+p, as a rule, much less is required, though even for this preparatory step a person must have the serious intention of trying the life and discovering whether it is suitable to him, and there should be a reasonable prospect of his developing the needful qualifications.

For spiritual directors, then, to regard a vocation as something exceeding rare and intricate, to subject the candidate and his conscience to searching and critical a.n.a.lysis, to hara.s.sing cross-examination and prolonged tests, as though he were a criminal entertaining a fell project, to endeavor to probe into the secret workings of grace within him, is only to cloud in fatal obscurity an otherwise very simple subject.

A high-souled youth or maiden may still be deterred by the thought, "I now see that I have all the necessary qualifications for the higher life, and hence may embrace it if I choose, but I fear it will be too difficult for me to carry the yoke without sensible devotion or consolation." In answer to this, we must remember that a hundredfold in this world and life everlasting in the next are promised to those who leave all to follow Christ. In this hundredfold are included many privileges and favors bestowed by G.o.d upon His chosen spouses. Make the effort, overcome nature, decide to embrace G.o.d's offer, and you will find yourself overwhelmed by a deluge of spiritual consolations, which G.o.d has been withholding from you to try your generosity and courage; you will experience the truth of Christ's words, "My yoke is sweet, and my burden light." Sensible consolations, in fact, nearly always follow the performance of a virtuous act, but seldom do they precede it. A hungry person, before sitting down to table, may feel cross and out of humor, but as soon as he begins to partake of the generous viands a feeling of genial content and satisfaction with all the world steals over him.

It would, of course, be an error for any one to think that of his own natural powers he could observe the counsels; since this, being a supernatural work, demands strength above nature. But he who feels helpless of himself, should place his entire trust and confidence in G.o.d's grace and a.s.sistance, saying, with the Apostle, "I can do all things in him who strengthened me" (Ph. iv: 13).

Come, then, to the banquet prepared for you by the great King. Regale yourself with the spiritual viands set before you, and not only will you be strengthened to do G.o.d's will, but transported beyond measure with spiritual delights.

CHAPTER VII

"SUPPOSE I MAKE A MISTAKE?"

A young man once exclaimed to a friend, "Suppose I make a mistake! I could not bear the disgrace of leaving a religious order after entering it." Having wrestled with this thought for some time, he finally determined to try the religious life, with the result that after taking the habit, he was too happy to dream of ever laying it aside.

However, it is not wrong, but highly prudent, for any one to consider whether he has the courage and constancy to persevere. Religious life is not a pathway of roses. It is meant only for true men and valiant women, not for soft, languid characters, nor for fickle minds, which change as a weather vane. Marriage also is a serious step, for it brings much "tribulation of the flesh," and so he who would enter on it must earnestly consider whether he can live up to the obligations it entails. But because marriage has many cares and responsibilities, is that a prohibitive reason against embracing it? A soldier's life, too, is hard, and a farmer's; in fact, all pursuits and vocations in this world have their sombre side. But he who would win success in any career must be ready "with a heart for any fate" to meet and overcome all the trials and hards.h.i.+ps that await him.

On one occasion Our Lord made use of the following parable (Luke xiv: 28): "Which of you having a mind to build a tower, doth not first sit down and reckon the charges that are necessary, whether he have wherewithal to finish it: lest after he hath laid the foundation, and is not able to finish it, all that see it begin to mock him, saying, 'This man began to build and was not able to finish'?" This parable Our Lord seems to apply to those who have the call to the Faith, and He concludes with the words, "So likewise every one of you that doth not renounce all that he possesseth, cannot be my disciple."

But His advice is also applicable to one who contemplates a closer following of Christ by the pathway of the counsels. Certainly, by all means, deliberate before taking any step of importance in this world.

Never act on inconsiderate impulse in any matter of moment, but weigh carefully the obligations you are to a.s.sume, and consider whether you have sufficient strength of character to persevere in any good work you are undertaking.

Still, when all is said and done, it remains true that timidity is not prudence, nor cowardice caution. Nothing great was ever accomplished in this world without courage. Prudence and caution may be overdone, and easily degenerate into sloth and inactivity. In a battle he who hesitates is lost, and life is the sharpest of conflicts. Had Columbus wavered, he would not have discovered America. Close followers of Christ must be brave and n.o.ble souls, willing to risk all, to sacrifice all in the service of their leader. If you are excessively timid and fearful of making a misstep in your every action, it is a fault of character, and unless you overcome it you will never do great things for yourself or others.

When reason and conscience point the way, plunge boldly forward, trusting to the Lord for all the necessary helps you may need to carry out your designs. He will never desert you when once you enlist under His flag. When it comes to "supposing," there is no end to the dreadful things that _might_ happen, but never _will_. Little children have a game called "supposing," each one making his supposition in turn, but even they do not antic.i.p.ate that their creations of fancy will ever prove true. A man once said: "I have lived forty years, and have had many troubles, but most of them never happened," meaning that he had often antic.i.p.ated and dreaded evils which never came to pa.s.s.

Let us, however, grant that occasionally a novice leaves his order: is that such a disgrace? By no means; he, at least, deserves credit for attempting the higher life. He is far more courageous than many Christians who are too timorous even to try. After all, what is a novitiate for, if not to discover whether the candidate has the requisite qualities? And judicious superiors will be the first to advise a young man or woman to leave, if he or she has wandered into the wrong place.

There is, moreover, a danger on the opposite side that wavering souls often fail to take into account. What if they make a mistake by not entering religious life? Is it better to err on the side of generosity to G.o.d, or on the side of pusillanimity? If one make a mistake by entering religion he can easily retrace his steps before it is too late, but once he commits himself to worldly obligations, he can seldom break their fetters; and many a man, when overwhelmed with the cares and anxieties of life, has regretted, when all too late, that he had not hearkened to the voice of grace that invited him to the calm and peace of the cloister.

St. Ignatius thus forcibly expresses the same thought: "More certain signs are required to decide that G.o.d wills one to remain in the secular state, than that He wishes him to enter on the way of the counsels, for the Lord so openly urged the counsels, while He insisted on the great dangers of the other state." (Directory, c. 23.)

The devil, who employs every ruse to wreck a vocation, has one favorite stratagem, which unfortunately succeeds only too often. When he cannot induce a person to give up entirely the idea of following Christ closely, he frequently induces him, under a variety of pretexts, to postpone its execution. If he can get the person to wait, to delay, he feels he has scored a victory, for thus he will have ample opportunity to lure his victim to a love of the world, to present the vanities of life in such enticing colors, as finally to withdraw him altogether from his first purpose. This disaster, unfortunately, is only too common, and many a one finds out, to his cost, that unseasonable delay has destroyed in him the spiritual savor, and made s.h.i.+pwreck of his vocation.

If, then, you see clearly it is best for you to tread the pathway of the counsels, go boldly on without delay or hesitation, and if difficulties loom big before you, they will fade away at your approach, like the fog before the sun; or, if they remain, you will be surprised at the ease with which you will vanquish them, for when the Lord is with you, who will be against you? You will be guarded against possible rashness in choosing the higher life by consulting a prudent director or confessor, at least, so far as to get his approval of the step you propose to take. For the knowledge such a one has of the secrets of your conscience gives him a specially favorable opportunity to judge whether you have the virtue and determination of character to persevere in the pathway of the counsels.

CHAPTER VIII

"THE WORLD NEEDS ME"

Some young people endeavor to persuade themselves that as the world needs good men, they can better serve Church and State by remaining in the secular life. The world, of course, does need good men and women, and it has them, too; but even if there were a dearth of good Christian laymen, is that any reason for you to refuse G.o.d's invitation and sacrifice your own spiritual advancement and happiness in order to help others? Our first duty is to ourselves. Are we to be so enamored of benefiting others as to forego G.o.d's special love, and to rest satisfied with a lower place in heaven? G.o.d invites you to Him, and you turn away to devote yourselves to others, who perhaps care little for you, and will profit less by your example.

And, moreover, once absorbed in the business and cares of life, you may find yourself, like most others, so preoccupied in your own personal advancement, in providing for yourself and those dependent on you, that scarce a thought remains for the interests of your neighbor.

And thus your initial high resolve may soon sink to the low level of beneficent effort you see in others. Selfishness, to a large extent, rules in the world, and how can you promise yourself that you will escape its grasp? He certainly is rash who thinks he can, single-handed, contend against the world and its spirit.

No doubt many men and women of the world are devout Christians, and in a thousand ways spread about them the good odor of Christ. Countless brave Christian soldiers, upright statesmen, kings and peasants, matrons and maids, are the pride of Christianity for what they have done and dared in behalf of their neighbor. All honor to the virtuous laity throughout the world to-day, who by their edifying lives, their sacrifices for the faith, their unwearying industry, and fidelity to Mother Church, are sanctifying their own souls, and a.s.sisting others by example, counsel and charitable deed.

But for every layman that has distinguished himself by heroic devotion to the welfare of his neighbor, many religious could be mentioned who have done the same. We have all heard of Father Damien, who banished himself to the isle of Molokai, where the outcast lepers of the Sandwich Islands had been herded to rot and die; and there taking up his abode, soon changed the lepers, who were living like wild beasts, without law or morality, into gentle and fervent Christians. Having no priest as a companion, he on one occasion rowed out to a pa.s.sing steamer, which was not allowed to land, to make his confession to a bishop aboard. And while he sat in his row boat, because forbidden to climb into the vessel, and shouted his sins to the bishop on the deck above, the pa.s.sengers looking curiously on, he certainly must have been a spectacle to men and angels. And his sacrifice became complete when he contracted the leprosy from his people, and thus gave up his life for his flock.

Nor is this a solitary instance of such magnanimity. A short time ago, when a Canadian bishop entered a convent and called for volunteers to start a leper hospital, every nun stood up to offer her services. You have heard of the great Apostle of the Indies, St. Francis Xavier, who is said to have baptized more than a million pagans. St. Teresa, the mystic, was not prevented by her cloister and her ecstacies from helping her neighbor, for she founded a large number of convents, both for men and women. Blessed Margaret Mary was only a simple nun in the Visitation Convent of Paray-le-Monial, yet G.o.d chose her to make known and spread the great devotion of the Sacred Heart, a devotion which has brought more comfort and consolation to sorrowing humanity than the combined philanthropic efforts of a century. G.o.d took a gay cavalier, whose only ambition was to wear foppish clothes and thrum a guitar, made him into a friar, and bade him found the great Franciscan Order, whose glorious works for mankind cannot be enumerated.

And if we ponder the nature of religious life, the marvels accomplished by simple religious cease to astonish us. One who devotes the major portion of his time and attention to a definite object will certainly attain great results. Now, most religious seek their own sanctification in concentrating their energies on the welfare of their neighbor, in ever studying, working, planning for his betterment. The love of G.o.d, as shown in charity to others, is the absorbing purpose of their life. On the other hand, the man of the world must generally care first and foremost for himself and family, and only the time he has left, incidentally as it were, can he bestow upon others.

This point is thus forcibly expressed by St. Paul (I Cor. vii: 32-34): "He who is unmarried is solicitous for the things of the Lord, how he may please G.o.d. But he who is married is solicitous for the things of the world, how he may please his wife; and he is divided. And the woman, unmarried and a virgin, thinketh on the things of the Lord, that she may be holy in body and soul. But she who is married, thinketh on the things of the world, how she may please her husband."

The works of the religious orders are varied and numerous. Some care for the outcasts of society, some for the sick or the old, the orphan and the homeless; others, leaving the comforts and conveniences of modern life, cheerfully face the danger and hards.h.i.+ps of remotest lands to bring the light of the Gospel to pagan nations. More than a million Chinese to-day are fervent Christians, and to whom do they owe their faith under G.o.d? To religious missionaries. The Benedictines of old spent their lives in the pursuit of learning, and in teaching barbarous tribes the art of husbandry. The glorious Knights Templar were a militant order; and the members of the Order of the Blessed Trinity for the redemption of captives, the first to wear our national colors of freedom, the red, white and blue, sold themselves into slavery for the release of others. Scarcely a want or need of the human race has not been provided for by some religious body.

But probably the most common pursuit of religious bodies in our day is teaching. Hundreds of thousands of religious men and women, in all lands whence they are not banished, spend their lives in the cla.s.s-room. And the reason for this preference is the extraordinary demand for schools in every direction. The young must be taught, and Holy Mother Church knows only too well that religious training must be woven into the fibre of secular learning if we would not have a conscienceless and irreligious generation. So she issues her stirring appeal for volunteer teachers, and a vast mult.i.tude of religious have responded in solid phalanx. Some one has said that if all the sisterhoods were taken out of our schools in the United States, we should soon have to close half our churches.

Religious, then, are carrying on vast and important works for the benefit of the Church and society. Many other services which they render might be mentioned, such as preaching and hearing confessions, the publication of books and periodicals, the cultivation of the arts, science, literature and theology. But enough has been said to show that they are leading a strenuous life, and that boy or maid, who is emulous of heart-stirring deeds, could scarcely find a more propitious field of action than in the religious state.