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The lights which God gives are transient, not permanent gifts. Whence St. Thomas says that the vocation of God to a more perfect life ought to be followed as promptly as possible (quanto citius).He proposes in his summary (, Second Part of the Second Part, question 189, article 10Summa Theologica) the question whether it be praiseworthy to enter religion without having asked the counsel of many and without any deliberation? * He answers in the affirmative, saying that counsel and deliberation are necessary in doubtful things, but not in this matter which is certainly good; because Jesus Christ has commanded it in the Gospel, since the religious state comprehends most of the counsels of Jesus Christ. How singular a thing it is, when there is question of entering religion to lead a life more perfect and more free from the dangers of the world, the men of the world say that it is necessary to deliberate a long time before putting such resolutions in execution, in order to ascertain whether the vocation comes from god or from the devil. But they do not talk thus when one is to accept of a place in the magistracy, of a bishopric, etc., where there are so many dangers of losing the soul. Then they do not say that many proofs are required whether there be a true vocation from God.
The saints, however, do not talk thus. St. Thomas says that if the vocation to religion [by an impossibility] should even come from the devil, we should nevertheless follow it, as a good counsel, though coming from an enemy. St. John Chrysostom, as quoted by the same St. Thomas, says that God, when he gives such vocations, wills that we should not defer even a moment to follow them. Christ requires from us such an obedience that we should not delay an instant (Forteenth Sermon on St. Matthew’s Gospel). And why this? Because as much as God is pleased to see in a soul promptitude in obeying him, so much he opens his hand and fills it with his blessings. On the contrary, tardiness in obeying him displeases him, and then he shuts his hand and withdraws his lights, so that in consequence a soul will follow its vocation with difficult and abandon it again easily. Therefore, St. John Chrysostom says that when the devil cannot bring one to give up his resolution of consecrating himself to God, he at least seeks to make him defer the execution of it, and esteems it a great gain if he can obtain the delay of one day only, or even if an hour (Ad pop. Ant. hom. 56 [To the people before his 56th homily? Abbreviation is unclear because I am not familiar enough with the works of St. John Chrysostom]). Because, after that day or that hour, other occasions presenting themselves, it will be less difficult for him to obtain greater delay, until the individual who has been thus called, finding himself more feeble and less assisted by grace, gives way altogether and loses his vocation. Therefore St. Jerome gives to those who are called to quit the world this advice: “Make haste, I beseech you, and rather cut than loosen the cable by which your bark is bound fast to the land” (Ad Paulin. de St. Scr.). The saint wishes to say that as a man who should find himself in a boat on the point of sinking, would seek to cut the rope, rather than to loosen it, so he who finds himself in the midst of the world ought to seek to get out of it as promptly as possible, in order to free himself from the danger, which is so great in the world, of losing his own soul.
Let us also hear what St. Francis de Sales writes in his works, on religious vocation, because the whole of it will go to confirm what has already been said; and what will be said hereafter: "To have a sign of a true vocation, it is not necessary that our constancy be sensible, it suffices if it be in the superior part of our soul. And therefore we must not judge that a vocation is not a true one, if it individual thus called, before putting it in execution, does not feel any longer those sensible movements which he felt in the beginning. Even should he feel a repugnance and coldness, which somtimes bring him to waver, and make it appear to him that all is lost. It is enough that the will remains constant in not abandoning the divine call, and also that there remains some affection for this call. To know whether God will have one become a religious, one ought not to expect that God himself should speak or send to one an angel from heaven to signify his will. And as little necessary is it that ten or twelve Doctors should examine whether the vocation is to be followed or not. But it is necessary to correspond with the first movement of the inspiration, and to cultivate it, and then not to grow weary if disgust or coldness should come on; for if one acts thus, God will not fail to make all succeed in his glory. Nor ought we to care much from what quarter the first movement comes. The Lord has many means to call his servants. Sometimes he makes use of a sermon, at other times of the reading of good books. Some, as St. Anthony and St. Francis, have been called by hearing the words of the Gospel; others by means of afflictions and troubles that came upon them in the world, and which suggested to them the motive for leaving it. These persons, although they come to God only because they are disgusted with the world or out of favor with it, nevertheless, failing not to give themselves to him with their whole will, become sometimes greater saints than those who entered religion with a more apparent vocation.
(Continued…)*
The saints, however, do not talk thus. St. Thomas says that if the vocation to religion [by an impossibility] should even come from the devil, we should nevertheless follow it, as a good counsel, though coming from an enemy. St. John Chrysostom, as quoted by the same St. Thomas, says that God, when he gives such vocations, wills that we should not defer even a moment to follow them. Christ requires from us such an obedience that we should not delay an instant (Forteenth Sermon on St. Matthew’s Gospel). And why this? Because as much as God is pleased to see in a soul promptitude in obeying him, so much he opens his hand and fills it with his blessings. On the contrary, tardiness in obeying him displeases him, and then he shuts his hand and withdraws his lights, so that in consequence a soul will follow its vocation with difficult and abandon it again easily. Therefore, St. John Chrysostom says that when the devil cannot bring one to give up his resolution of consecrating himself to God, he at least seeks to make him defer the execution of it, and esteems it a great gain if he can obtain the delay of one day only, or even if an hour (Ad pop. Ant. hom. 56 [To the people before his 56th homily? Abbreviation is unclear because I am not familiar enough with the works of St. John Chrysostom]). Because, after that day or that hour, other occasions presenting themselves, it will be less difficult for him to obtain greater delay, until the individual who has been thus called, finding himself more feeble and less assisted by grace, gives way altogether and loses his vocation. Therefore St. Jerome gives to those who are called to quit the world this advice: “Make haste, I beseech you, and rather cut than loosen the cable by which your bark is bound fast to the land” (Ad Paulin. de St. Scr.). The saint wishes to say that as a man who should find himself in a boat on the point of sinking, would seek to cut the rope, rather than to loosen it, so he who finds himself in the midst of the world ought to seek to get out of it as promptly as possible, in order to free himself from the danger, which is so great in the world, of losing his own soul.
Let us also hear what St. Francis de Sales writes in his works, on religious vocation, because the whole of it will go to confirm what has already been said; and what will be said hereafter: "To have a sign of a true vocation, it is not necessary that our constancy be sensible, it suffices if it be in the superior part of our soul. And therefore we must not judge that a vocation is not a true one, if it individual thus called, before putting it in execution, does not feel any longer those sensible movements which he felt in the beginning. Even should he feel a repugnance and coldness, which somtimes bring him to waver, and make it appear to him that all is lost. It is enough that the will remains constant in not abandoning the divine call, and also that there remains some affection for this call. To know whether God will have one become a religious, one ought not to expect that God himself should speak or send to one an angel from heaven to signify his will. And as little necessary is it that ten or twelve Doctors should examine whether the vocation is to be followed or not. But it is necessary to correspond with the first movement of the inspiration, and to cultivate it, and then not to grow weary if disgust or coldness should come on; for if one acts thus, God will not fail to make all succeed in his glory. Nor ought we to care much from what quarter the first movement comes. The Lord has many means to call his servants. Sometimes he makes use of a sermon, at other times of the reading of good books. Some, as St. Anthony and St. Francis, have been called by hearing the words of the Gospel; others by means of afflictions and troubles that came upon them in the world, and which suggested to them the motive for leaving it. These persons, although they come to God only because they are disgusted with the world or out of favor with it, nevertheless, failing not to give themselves to him with their whole will, become sometimes greater saints than those who entered religion with a more apparent vocation.
(Continued…)*
