A possibly "lost generation" of vocations?

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was told point-blank by a cloistered nun that hedonism was the biggest block to vocations. They couldn’t even give away their vocational literature.

Another cloistered monastery said on their website that candidates had to live pure lives even before coming on either a nun run or a retreat.
Statements by one religious who may have had some sort of vocation director position in her religious order surely cannot condemn a whole generation in a sweeping generalization.
If someone has the attitude of promiscuity, they will have a harder time adjusting to the rigors of religious life. Monasteries take penitents on an individual basis, but the penitent has to be mentally stable.
These are two qualities (chastity and mental stability) that are almost a ‘goes without saying’ re qualities necesssary in an application for religious life. An applicant with a recent history of promiscuity is one matter, an applicant with promiscuity in his or her past and has now lived some years in Chastity is another matter entirely. Mental stability is different as years of mental stability after an episode or epsiodes of mental illness does entail a risk the instability will re-occur with the difficulties of religious life. This is risk only, it is not necessarily a fact.

Interestingly, a Carmelite prioress said to me that she thought a few of her long standing religious probably suffered Bipolar although unaware and undiagnosed. She felt that at the time of entering the illness was latent, but triggered to life in the course of religious life. Such a statement by one prioress cannot say anything assured about all religious nor religious orders. Mental illness may not be present at the time of applying - something in the course of religious life might trigger it into life and not necessarily prior to final profession. I know personally one religious who had been a religious for 25 years when mental illness onset and really seriously so. She was abandoned by her religious order and asked to leave (she sought dispensation and this was granted) and now lives a very lonely life - but still a faithful and practising Catholic. She is still a very mentally disturbed and now aged woman living alone. This cannot be the basis of any sort of sweeping statement about religious and their lives.
I also know a Catholic priest who was very ill indeed on a psychiatric ward and never visited once by his brother priests. No reason whatsoever to condemn our whole priesthood.
In terms of what I originally meant, though, perhaps ‘it seems as if “modern day apostasy,” which has been adapted by many within our faith, has negatively affected vocations’ would be a better way of expressing myself?
If this is a problem in the modern world preventing the spread of The Gospel, then it needs to be addressed by The Church. And it really is as simple as that. In the course of our history in the world as The Church, many social problems have arisen blocking the spread of The Gospel - the task is to address the problem or problems. We are situated as The Catholic Church and The Mystical Body of Christ militant on earth for the sake of the world embracisng it - including all its problems. Although at this point in time and it has been for some time, The Church presents alarming problems to the world in the recent and even ongoing scandals being revealed and sourced amongs some of the priesthood of The Catholic Church.

Daily prayer for Pope Francis.

What I also wonder with the fall of in vocations to religious life and the priesthood, is that is it a problem of lost vocations, or of never having them in the first place. This is not a statement, but a logical question to ask, I think.

We were warned:
Matthew 18:6
But he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea.

If one understands the Doctrine of The Mystical Body, then one understands why the sin of one member becomes the heavy problem and the great burden of all in The Church and without exemption as does the consequences of that sin or sins. We are all members of the one Body of Christ. Pope Benedict stated that the only things we have to fear is the sin of our own membership of The Church: catholicnews.com/data/stories/cns/1104798.htm
"Overcoming trials and outside threats shows how the Christian community “is the presence, the guarantee of God’s love against all ideologies of hatred and selfishness,” he said on the feast of the Immaculate Conception Dec. 8.

“The only danger the church can and should fear is the sin of her members,” the pope said."
 
Another point of interest (I suffer Bipolar). I went to Confession to a priest I did not know and during the years my own illness was active. I told him I suffered Bipolar. He shared with me that he too suffered this mental illness and had been in hospital more than once - and still continued in his priestly ministry. The illness onset after ordination and it was his superior’s decision to allow him to continue in his priestly ministry once his illness showed signs of settling into stability. His stability had continued for some years, but he was very aware that it could re-occur at any time.
Bipolar in particular can be a most insidious illness. Serious episodes of Bipolar can be spaced between long episodes, sometimes very long episodes of years, of complete mental stability and ‘normality’ (whatever that is). I think of normality as being the ability to function in relationships and in the generall community and society - with all its’ stresses and strains - just as the most common in society do.

Ordinarily speaking with the Grace of vocation comes the gift of mental stability. And to my mind, a religious order accepting a person after some years of stability should ideally be aware of the risk involved. Sadly, my experience (thus limited experience) is that religious and religious orders do not know much at all about the realities of mental illness, while stereotyping and false information can abound. There is no moral or spiritual reason whatsoever that God would not grant a religious or priestly vocation to a sufferer, while it would be a most unusual and uncommon reality by today’s standards. Mental illness is not sinful. It is an illness. The heart, kidneys, lungs are all organs of the body and can become diseased in some way. So can the brain and another organ of the body. In many cases of mental illness, the brain is somehow misfunctioning (science is becoming more informed on this point)and this AFFECTS mental functioning.
 
It is quite generally accepted that there are three signs of vocation:

Attraction to the life
Ability and qualities to lead the life
Acceptance into the life

If a person applying seems to have all three above qualities, but in reality the mental illness is quite latent and undiagnosed, nor any awareness nor signs present, and is accepted and enters religious life. Later after final profession and the strains of religious life, mental illness becomes quite overt and obvious, diagnosed, then did God grant a religious vocation in the first place - are the above three signs valid signs? Or has God granted a religious vocation to a person suffering in reality mental illness? What is the appropriate response on the part of a religious order if a fully professed religious develops a subsequently diagnosed mental illness?

Lots of questions.

Currently, or in the recent past, attraction to religious life seems to be absent amongst many of our youth. Is this, in truth, a lack of vocations, or does the ability to lead a life dedicated totally to Christ and His Gospel outside of religious life the reason? Certainly, pre Vatican II, the only recognized in Catholic culture vocations per se were to religious life or the priesthood. Marriage arrived rather late on the scene and was included as a vocation in our culture. Is there another potential vocation per se ‘waiting in the wings" to be included in Canon Law? After all, religious life itself originally began as a movement amongst laity, later included in Canon Law as a unique state in life of its own along with the priesthood and marriage. The lay state remains in Canon Law a recognized and valid state in life with its’ own duties and responsibilities, accountabilities.
Vita Consecrata vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-ii_exh_25031996_vita-consecrata_en.html
Thanksgiving for the consecrated life
2. Because the role of consecrated life in the Church is so important,… *Together let us thank God *for the Religious Orders and Institutes devoted to contemplation or the works of the apostolate, for Societies of Apostolic Life, for Secular Institutes and for other groups of consecrated persons, as well as for all those individuals who, in their inmost hearts, dedicate themselves to God by a special consecration.
Growth means change, for if nothing changes there is very obviously no growth. The Church is a growing organism and those who resist change, may well be resisiting valid growth in The Church. It does need to be stated, however, that all growth per se is not of necessity growth in a positive direction. The indicator of whether change and growth is in a positive or negative direction is the teaching authority of The Church.

Reasons for the recent lack of vocations can be quite numerous and even be multiple in some instances - although it seems to me from Catholic discussion sites on vocation that the number of young to late teens attracted and seriously pondering and considering religious life/priesthood has increased. This is a sign of hope to me!🙂
 
My main concern was not properly articulated. Similar to “Goodbye Good Men” there was another article somewhere which said an entire generation of vocations seemed lost due to the immorality present in the world. I was thinking this article had been published by Zenit, NCR, IRL, or CARA. In my own work in vocations, my contacts with vocations directors seemed to support what this article had said.

Does anyone know where this article is, and can we please pray for this “lost generation of vocations?”

Blessings,
Cloisters
 
Can certainly pray daily for your intentions, Cloisters – and will. 🙂

General comment not directed to Cloisters nor anyone in particular.This is not directed to Cloisters since I do not think at all that it was her intention to stir up anxiety and panic, rather to draw attention to a particular problem in our world related to vocations of which she seems to be aware. My hope is to draw attention to the bigger picture. “When I return, shall I find Faith on the earth?” Luke 18:8

As we work in our world, we need to retain Peace of Soul and confident, trustful confident Faith in God. That which might stir up anxiety even panic is foreign to the gift of a Peace and trustful Faith so essential to and witnessed by a contemplative disposition and heart.

Reasons for immorality and associated problems, lack of vocations, are probably multiple, even perhaps contributed to by The Church. “You are the salt of the earth - and if salt looses it’s taste?” (Matthew5:13)

Ideally, we pray daily and diligently, ardently, for The Church and mankind - for all the intentions of The Sacred Heart of Jesus.

Lack of anxiety and panic does not mean that we do not address concerns in our world of all types and degrees and to do so is in part the call of Jesus and The Gospel, rather that we do so with all available means while sighting the bigger picture of Divine Providence forever with us as we work with our whole heart, mind and soul. “Work as if all depended on work. Pray as if all depended on prayer”… for it does! :
To read this whole secion, go to : Catholic Catechism
V. GOD CARRIES OUT HIS PLAN: DIVINE PROVIDENCE
302
Creation has its own goodness and proper perfection, but it did not spring forth complete from the hands of the Creator. The universe was created “in a state of journeying” (in statu viae) toward an ultimate perfection yet to be attained, to which God has destined it. We call “divine providence” the dispositions by which God guides his creation toward this perfection:
By his providence God protects and governs all things which he has made, “reaching mightily from one end of the earth to the other, and ordering all things well”. For “all are open and laid bare to his eyes”, even those things which are yet to come into existence through the free action of creatures.161

303 The witness of Scripture is unanimous that the solicitude of divine providence is concrete and immediate; God cares for all, from the least things to the great events of the world and its history. The sacred books powerfully affirm God’s absolute sovereignty over the course of events: "Our God is in the heavens; he does whatever he pleases."162 And so it is with Christ, “who opens and no one shall shut, who shuts and no one opens”.163 As the book of Proverbs states: "Many are the plans in the mind of a man, but it is the purpose of the LORD that will be established."164

311 Angels and men, as intelligent and free creatures, have to journey toward their ultimate destinies by their free choice and preferential love. They can therefore go astray. Indeed, they have sinned. Thus has moral evil, incommensurably more harmful than physical evil, entered the world. God is in no way, directly or indirectly, the cause of moral evil.176 He permits it, however, because he respects the freedom of his creatures and, mysteriously, knows how to derive good from it:
For almighty God. . ., because he is supremely good, would never allow any evil whatsoever to exist in his works if he were not so all-powerful and good as to cause good to emerge from evil itself.177

312 In time we can discover that God in his almighty providence can bring a good from the consequences of an evil, even a moral evil, caused by his creatures: “It was not you”, said Joseph to his brothers, "who sent me here, but God. . . You meant evil against me; but God meant it for good, to bring it about that many people should be kept alive."178 From the greatest moral evil ever committed - the rejection and murder of God’s only Son, caused by the sins of all men - God, by his grace that “abounded all the more”,179 brought the greatest of goods: the glorification of Christ and our redemption. But for all that, evil never becomes a good.

313 "We know that in everything God works for good for those who love him."180 The constant witness of the saints confirms this truth:
 
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