Help in philosophy/methods for Determining One's Vocation

[Theosopher]

I was recently told that vocation should not necessarily be based on whether you receive a calling, but rather that OR life circumstances/opportunities/limitations OR, in the case without either of these two, based on simply what path through life you think will probably allow you to be the most holy. This view is based on the idea that various paths through life have various levels of outcome, and ultimately what matters is more so the small choices you make throughout life in whatever vocation you choose rather than simply the vocation you choose itself. So therefore it doesn’t really matter what vocation you enter into as long as you try to be as holy as possible in it.

However, I was also told that celibacy is the ultimate calling for ALL Catholics and that the only reason we can’t all be celibate is because not everyone can handle it (i.e. like Jesus did). As a result, I was told that those who can’t become celibate should marry (based on 1 Corinthians 7:1-9). However, there are basically four things I don’t understand (I have possibly more questions).

1. How do we reconcile these two views?
2. Isn’t everyone called to be Christ-like, regardless of how imperfect they are?
3. For those seeking a vocation, does this mean they should always first try out holy orders or priesthood to see if they can handle it before either continuing or changing to marriage?
4. Why do many priests nowadays teach that a vocation is something one is called to do and that our paths through life are determined by God, as though He has a big “plan A” for each of us? Or, how do we reconcile this new view with the two views above?

This is a very serious question and as a result I would like to ask that only those who have an informed idea on the subject rather than a mere opinion answer. This matters immeasurably for my life as well as for the lives of others reading this thread who are looking for an answer. Also, if anyone happens to have any theological sources I could refer to, (preferably an ancient interpretation of scripture endorsed by the Catholic church or something similar) that would be great. Thanks!

 

[fide]

#2 Is a good place to start trying to answer your question about vocation. We all share a common calling to holiness, and to the perfection of charity:

• Catechism 2013 “All Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of charity.”<LG 40 # 2> All are called to holiness: “Be perfect, as your heavenly Father is perfect.”<Mt 5:48>

The journey to holiness has a certain path, or pattern, designed by God - the path to spiritual holiness, or spiritual maturity, has a pattern analogous to the path to physical maturity: and we can learn something important from this. That is, the path to spiritual maturity proceeds in three major stages, or “ages”:

• the beginning or purgative stage,
• the proficient or illuminative stage, and finally
• the perfect, or unitive stage.

These stages are analogous to the three main stages of physical/emotional/intellectual growth in natural development:

• the beginning stage of childhood,
• the intermediate stage of adolescence, and finally
• the mature stage of adulthood.

Now, to get to your question. I ask you, should a child make up his mind about how he ought to live his adult life? No, obviously, unless he is really an unusual child! Should an adolescent make plans and put down tuition and send out applications to a career-path job at age 12? Probably not, no. He hardly knows himself and hardly knows anything well, at that age! In early adulthood, he may have a clearer idea of what he really wants to do with his life, but this could well change as he grows older.

So as to one’s true vocation in God’s sight - his ability to discern with wisdom and faith will probably not be possible if he is still a “beginner” in the spiritual life.

If he has advanced, spiritually, in prayer-relationship with God; if the Holy Spirit has begun to move him out of spiritual childhood and into the beginnings of dynamic life in Christ, if he is beginning to know, and to carry, his Cross and follow Jesus faithfully in his daily life (that is, if he has entered spiritual “adolescence” - the illuminative stage), then maybe he is getting some insights into what God has fitted him for, and what he is called to do with his life.

A book that might help is described HERE.

 

[bardegaulois]

Your questions are broad, and thus my response may be rather. Feel free to get back to me if you need any concept elucidated.

First, Fide is correct that we are all called to holiness, which is to be lived according to our various states of life. Every state of life, indeed, can be considered a clarification of a certain aspect of the mystery of God, Who alone is holy, all of our holiness being imparted unto us through His grace.

Next, you are correct that celibacy is the supernatural vocation of man, as Christ obliquely taught and St Paul --and the finest writer on the topic of celibacy, St Augustine – confirmed, both understanding that few were capable of living the life, as the particular graces need to live it are not accessible to all. However, we understand that in heaven, none marry or are given in marriage, and thus a celibate life is a foretaste of life in God’s kingdom and thus supernatural in focus. Nonetheless, we must not forget that marriage, as willed in the very Creation and discerned throughout various times and cultures as a natural social and human good, is our natural vocation.

To touch your third question, it is important to separate out holy orders from celibacy. First, holy orders exclude women, who, as women religious will attest, certainly can have a supernatural calling to celibacy. Second, though it has been the general custom and law of the Western Church, celibacy is not intrinsic to the orders of priest or deacon, as the number of married Eastern priests, former Protestant clergy ordained under St John Paul’s pastoral provision, and married deacons will attest. Those states to which celibacy is intrinsic are the episcopate (this custom maintained in the East as well) and those who are particularly consecrated, most notably the religious.

The vocation to holy orders and that to celibacy are of a different kind altogether. Holy orders, recall, is a sacrament of character, placing a definite mark on the soul above and beyond those made by baptism and confirmation, while the mere fact of living a celibate life does not – and nor does marriage. Thus, the call to the priesthood would be much more distinct than the call to any other state of life. Where I think we sometimes err, perhaps due to a selection bias by those priests advising young people, young men especially, in vocational discernment, is in applying the ways one might discern a call to priestly character to every other state of life.

 

[Richca]

Determining one’s vocation in life involves more of christian spirituality, prayer, and theology than of philosophy. Christ has called all of us to a personal and intimate relationship and encounter with him and he knows better than us what is best for us as he created us from nothing. The Spiritual Exercises of St Ignatius of Loyola is one tool I would definitely recommend for it is a prayerful method of discerning God’s will in one’s life in regard to various choices and particularly a vocation. It involves integrating the mind and heart which God speaks to us through. I wrote a little about my experience doing the spiritual exercises quite some time ago and directed by a good priest here:
https://forums.catholic-questions.org/t/have-you-ever-done-an-ignatian-retreat/528559/15?u=richca

A good, holy, and orthodox priest experienced in the Spiritual Exercises such as from the Jesuit religious order as St Ignatius founded the Jesuits is highly recommended to direct one through the exercises. God does have a plan for every single human soul he creates as he has a plan for the whole of creation in general and he gives each person the desires, gifts, and graces to fulfill that plan, not by force but by free cooperation, for God’s glory and the fulfillment and happiness of each person.

 

[Theosopher]

So what does it mean practically to say that celibacy is a “supernatural focus” while marriage is the “natural vocation”. In other words, how should the average person decide between the two with these characteristics in mind.

Also, I’m still confused on how to reconcile the two or three views I wrote about above.

So we know that priesthood is a higher calling than marriage. We also know that Jesus said “If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come follow me.” Does this mean that a faithful man should first take any opportunities present to see if he can “handle” a priestly vocation? Does the same apply for mere celibacy?

Also, is the first view I presented true in any sense? And is the view that God’s plan for us includes our vocation and that we can discern this plan true as well? If both are true, how are these reconciled?

 

[bardegaulois]

So what does it mean practically to say that celibacy is a “supernatural focus” while marriage is the “natural vocation”. In other words, how should the average person decide between the two with these characteristics in mind.

Through meditation based upon self-knowledge. We have all had certain desires within our hearts since our youths, and it falls to us to consider prayerfully whether these desires are ordered toward the service of God or products of our own self-wills. An earlier poster mentions Ignatian discernment, which is one of the best ways to determine those desires that God has placed within us very prayerfully and reasonably. I endorse that suggestion strongly, and advise anyone to progress through it with a faith that if God truly wills that we be in a particular state of life, or even in a particular marriage or religious community, that He will bring us there if only we allow Him. But in many, perhaps most, of our cases God’s will is not so directive, and we will be allowed many choices to make.

Vocation MEANS calling, Theosopher. The two are not distinct. The graces distributed us by God build upon our nature, and thus our circumstances and our desires are criteria for our vocation. We will not necessarily receive a supernatural sign of some sort as to what God directs us to do. We must know ourselves and trust that grace will lead us along a path most conducive to our salvation. Thus, all your choices are correct.