Opera Omnia

INSTRUCTION IV
AUTHENTIC VOCATIONS
I am not giving real sermons but lessons, each of which includes more than one topic and requires a greater amount of time.

The three parts of the Exercises

The Spiritual Exercises, consonant with our spirituality, are divided into three parts. The first part, Truth, that is, I believe, emphasizes the Last Things;

Way, the second and moral part, is concerned with the commandments, virtues, roles and duties; the third, Life, deals with liturgical and personal prayer (prayer practices).
The Exercises are made in order to live Christianity better. Now the Christian religion is dogma, morals and worship, and thus this requires faith, hope, and charity, whether people are ordinary Christians, religious, or priests.
There has to be a greater participation in the fruits of the Redemption. Here, too, there are three elements: redemption from error, by means of the teaching of Jesus Christ, who is Truth; redemption from sin and vice, by means of the examples of Jesus Christ and his moral teaching; redemption from death and superstition, by means of the death of Jesus Christ who reclaimed the life of grace and established once more a worthy worship of God. In this way:
1. Faith, the first virtue, increases until we achieve the spirit of faith: iustus ex fide vivit.¹
2. Hope, the second virtue increases. Thus we hope for paradise and the grace to get there by means of the good works (virtues, duties) that are required and we want to do: quaerite primum regnum Dei.²
3. Growth in love of God increases, the merging with him of our whole mind, our whole heart, and our whole will; as increases, likewise, love of neighbor, loving him or her as ourselves: Diliges Deum tuum; hoc est primum et maximum mandatum; the second precept is similar to the first: diliges proximum tuum sicut te ipsum.³

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Art. 6. The Pious Society of Saint Paul the Apostle consists of Clerical and Lay members, who, although distinct by divine institution but conjoined in the unity of the same Society, must tend to the same end, according to their respective vocation, aptitudes and condition. The Lay-Brothers are called by a name proper to them - Disciples.
Art. 7. The Disciples should profess a sincere respect and reverence towards the Priests. They must, in genuine faith, consider them as ministers of Jesus Christ. The Priests, on the other hand, should, with all zeal, foster esteem and love towards the Disciples as dearly beloved brethren and colaborers in the same apostolate; with abounding charity let them instruct and direct the Disciples to religious perfection and in the more perfect exercise of the works proper to their own apostolate. Let them solicitously furnish the Disciples with the means of sanctification, and excel them in the example of virtues and of deeds well done.
Art. 8. All the members profess the same religious life, are governed by the same constitutions, enjoy the same spiritual graces and privileges, and must give themselves fully to the works of the Society under the leadership and direction of the Superiors, according to their aptitudes and condition, in accordance with the norm of article 6.
Art. 9. The Clerics shall wear the ecclesiastical habit in accordance with the legitimate customs of their locality, but girded with a black-fringed sash when they wear the cassock.

Art. 10. The Disciples wear a cassock different from that of the Priests according to the form prescribed in the Society, but girded with a leather belt from which the Rosary must be suspended.
Art. 11. Let the dress of all members predominate in simplicity and modesty and be congruent with the spirit of poverty; but let it be appropriate.
Art. 12. All the Religious shall wear the habit proper to the Society, in the house as well as outside, unless in the judgment of the major Superior - or in case of necessity, of the local Superior - there is a grave reason to make an exception.

God's call

Nemo sumit sibi honorem nisi qui vocatur a Deo tamquam Aaron.⁴ God's call is necessary.
Religious life is not what makes a person holy; but fulfilling God's will does. Religious life places a person in the canonical state of perfection, and here it is easier to become holy.
The person who is sure of God's call must heed it, because it is God's will. The person who has entered religious life must be observant in order to carry out God's will.
God, a just remunerator, compensates always but only those who carry out his will. To discover the will of God is at once, simple and complicated; clear and obscure; sorrowful and pleasant; natural and wonderful, according to the individual case. Therefore, there is to be neither carelessness nor an exasperating, tormented uncertainty; but prudence, examination, prayer, advice, and a faith decision.

God's call is often made clear soon after the use of reason, when there is still innocence and the right environment.
Often, too, it is exiting a dark forest into the sunlight; passing from sorrow or disenchantment to reality; from a sickening mundane experience to the gentle and coaxing sound of God's invitation: Come and follow me; from a humiliating experience to a vision filled with hope; from a carefree, lazy, sumptuous life to a thirst for sacrifice. Spiritus ubi vult spirat.⁵

Choice criteria

Do we want an Institute cluttered up with unproductive people who only make up the number, linger about in bed and at table, judge everything and evade every responsibility?
Don't let the charming face, or feigned piety, or irresponsibility fool you! Saint Paul condemns the superbos, insipientes, sine affectione, sine misericordia.⁶
Be discriminating in the choice of vocations; do not be in a hurry; not for us the selfish, or the constantly hesitant.
Saint Pius X insisted that what is needed are positive signs which are the result of real aptitude and facts. Negative signs are never sufficient as, for example, He's not bad; It could be that later on he will improve and give himself wholeheartedly. Almost always they will be less Paulines later on than when they were aspirants or novices.
In general, superiors are more suited to judge a vocation than is an outsider or a part-time counsellor.
The characteristic signs of a vocation are:

a) An enlightened, deeply-felt and constant prayer life, nourished by faith, hope, the sacraments, and love of Our Lady.
b) Sufficient intelligence for what one hopes to do. Better still if it is above average. It is to be balanced, cultivated, and used for learning.
c) Attraction and inclination for the works and life of the apostolate, for the ministry of the Institute that one wishes to enter.

Warnings for Masters, Recruiters, Spiritual Directors

1. They must not assume they are the ones creating a vocation. Their task is to discover it; that is, to examine what God's designs are over this person.
2. Parents, and relatives in general, and many so-called friends are bad or unsuitable counsellors: A man's foes will be those of his own household [Mt 10:36]. Thus Saint Alphonsus following Saint Thomas Aquinas.
3. Not infrequently a young person experiences a dislike, a distaste and even an aversion to the religious state rather than an attraction; and yet, below the surface, there are real, clear and resolute signs of suitability. Put them on their guard against the temptation of the devil; apply the compelle intrare principle,⁷ because you will soon discover a person's true depth of feeling, a deeply-felt and steadfast inclination for the religious life. And what steps will Satan not take to thwart such a wonderful vocation, he who so shamelessly tempted

Jesus Christ at the beginning of his public life, when he demanded that the Son of God kneel down before him as a sign of adoration!
In those critical times which come to everyone, the Master and the Confessor are to be, at one and the same time, father and mother; let them have recourse also to personal penances in the factious battle with the devil, the flesh and the world.
4. The particular aptitudes of the aspirant are to be studied with a view to the type of Institute. The contemplative life is one thing, quite another is the active life; missionary life is different from school teaching; a modern apostolate is different from a traditional ministry.
5. During the time of aspirantship and the Novitiate the candidate studies the Institute and the Institute studies the candidate. Profession is a kind of bilateral contract sui generis; the parties need to have a clear understanding of what they are consenting and committing themselves to, and to what they are entitled. Ignorance can also lead to invalidity; for example, to conceal a sickness with malice aforethought.
For Paulines, love for the apostolate is a positive sign; it is also a guarantee of perseverance. Community life demands sociability; this can be a character trait or it can be acquired through virtue. To be excluded are the introverted, liars, the rebellious, the intractable; those who suffer from listlessness or who lack will-power, the indecisive, the unstable, the quarrelsome, and the sensual. Particular importance is to be paid to the psychological and actual background of the family.
The case of the single child often leaves one perplexed; a careful examination is needed.
A large family is generally a pointer to physical and spiritual health. Anomalies in the nervous system, or to be more exact,

nervous and mental disorders, today quite frequent, now include more veiled and disastrous pathological forms; rather latent in childhood, they come to the surface almost always between 30 to 35 years of age; the victim becomes marginalized with little hope of recovery or of returning to normal. Masters of aspirants are to be trained and alert to the symptoms which can often be detected early on, at least to some degree. Each aspirant is to have his personal file (medical or health) which is to be filled in by a qualified person. At the opportune time, prior to the various admissions, the logical consequences can be drawn. See the San Paolo, n. 2, 1960 [cf. CISP 763-771].

Means for promoting vocations

There are many means for recruiting aspirants. The most befitting is the prayer of every day; since the best vocations are to be found in heaven. Moreover:
1. Candidates who have already entered should invite other youngsters to do so, choosing among the best. Once settled into the Institute, they can, either by correspondence during the year or by personal contact during the vacation period, invite suitable youngsters in the parish or among their own relatives to follow them. This is a very good way.
2. Make good use of printed matter by outlining the Institute's program and explaining its goals and works. Distribute these over a wide area.
3. Vocation weeks, triduums or days in the parishes, colleges, schools or associations, with talks aimed at parents or young people. To be promoted also are general confessions and communion, solemn eucharistic

and marian celebrations. Mary is the Mother of good vocations.
4. Spiritual retreats in the houses of the Institute; offer hospitality to young people for a few days in the Institute itself; it is a way for them to know the Institute and vice versa; spiritual exercises exclusively for parents.
5. Visits to families and parishes, by a priest or brother renowned for zeal and piety, where there are youngsters of a suitable age.
6. Make use of the help of Cooperators. Besides their prayer they can also be active and give material help.
7. There should be one or more vocation promoters. This role is essential for every Congregation.
8. Each Institute has its own means which are consonant with its nature. We can make great use of our periodicals (Vita Pastorale, Cooperatore, Famiglia Cristiana); as well as movies, radio and television.
9. What is needed is vocation awareness. There are about 40 products that I know of - filmstrips, films, books and periodicals - that are taking care of this, the Church's greatest problem. What is needed today, given the painfully insufficient number of vocations, is wise recruitment and a formation that is complete.
For these very lofty goals too, we must put our apostolate, our audio and visual techniques, at the service of the Church.
Let us listen to the words of Pope John XXIII:

…Our wish is to address Our paternal exhortation in a quite special way to prayer and action, so that their priesthood may

become fruitful, pledging themselves to speak frequently, in their catechetical instructions and preaching, of the dignity, beauty, necessity and lofty merit of the priestly state in such a way as to persuade all those who God wills to call to such a sublime honor, to respond wholeheartedly and without delay.
Let them also have the people entrusted to them to pray, while the whole Church, in accord with the exhortation of the Divine Redeemer, unceasingly invokes Heaven for the same intentions, so that the Lord 'may send laborers to his harvest', especially in these times when 'the harvest is great but the laborers are few' (Encyclical Letter, Princeps Pastorum).

The Pontifical Primary Work for Religious Vocations

It pleased the Lord for our Congregation to work for the institution of a Pontifical Work for Religious Vocations, side by side with the pre-existing one for Ecclesiastical Vocations. Merit is due in great part to Fr Federico Muzzarelli. We refer to the motu proprio Cum supremae regarding the Pontifical Primary Work for Religious Vocations:

The Sacred Congregation of Religious, in answer to Our supreme and paternal concern, had deemed it most opportune to set up a primary Work for religious vocations. The aim of this body - making use of all suitable means, but especially those already in existence - is to stir up in the faithful the resolve to foster,

defend and help vocations to the States of Christian perfection; to communicate an exact understanding of the dignity and usefulness of the States of perfection; and lastly, to link the faithful from the diverse parts of the world, and other pious works with this same purpose, into a closer union of prayer. And so We, motu proprio, and with the fullness of Our Apostolic Authority, desire, decree and declare constituted at the same Congregation the Work for Religious Vocations, to which We shall give the title Pontifical; with the faculty to aggregate those Works and persons who shall so request it, as well as to extend to all the members the indulgences and spiritual favors that have been or will be granted.
Our wish is that this be effective and remain so, anything to the contrary notwithstanding, even if worthy of particular consideration.
Given in Rome, at St Peter's, on the eleventh day of the month of February, 1955, the sixteenth of Our Pontificate.

PIUS pp XII

The Regina Apostolorum Institute

As a follow-up to the insistence of the Superiors who guide us, that a start should be made on an Institute for vocations, I have complied by promoting the Regina Apostolorum Institute. Its spirit and activity can be gleaned from articles 1-2-3 of its Constitutions:

1. The general aim of the 'Regina Apostolorum' Institute for Vocations is the glory of God and the sanctification of the members through the faithful practice of the three vows of obedience, chastity and poverty, and conducting one's

life in accordance with the sacred canons and the present Constitutions.
2. The special aim of the Congregation, using traditional means and modern means (press, movies, radio, television, photography, and so on) is to undertake a threefold type of work in view of vocations; that is to say, recruitment, training, and assistance:
a) Education: instructing all the Church's faithful about this fundamental problem, that is, vocations.
b) Action: organize and set up guidance centres for candidates to the priesthood or to the life of perfection; exhibitions in parishes, institutes, and so on; hold meetings, weeks, triduums, spiritual retreats, and days for vocations; prepare flyers, books, periodicals, films, radio and television broadcasts; organize conferences and entertainment, set up workshops to make habits, and all else needed for poor vocations.
c) Prayer: devotion to Jesus Master, the Queen of Apostles, Saint Paul the Apostle; adoration of the Blessed Sacrament; promote prayers for children, parents, institutes; have sacrifice days, and so on; all geared to recruit, aid and assist vocations.
3. The ideal of the Institute is summed up in these words: 'all Catholics, with all their endeavors, with all means, for all vocations, for all apostolates.'
'All the faithful for all the unfaithful; all fervent Catholics for all the indifferent, all Catholics for all non-Catholics.'

'May all those called live up to their vocation; may priests and religious be holy; may all people heed them and reach salvation'.

The same points are gleaned from the prayer which the Regina Apostolorum Sisters recite every morning after Mass.

Prayer:
Our Father, who art in heaven, I offer to you, with all priests, Jesus the Victim, and myself, a lowly creature:
1. In adoration and thanksgiving because in your Son you are the author of the priesthood, of the religious state, and of every vocation.
2. In reparation to your fatherly heart for the vocations who are neglected, hindered or betrayed.
3. To restore to you, in Jesus Christ, whatever those called have lacked in regard to your glory, your people, and themselves.
4. That everyone may understand the appeal of Jesus: The harvest is great, but the laborers are few. Pray the Lord of the harvest to send laborers into his harvest.
5. That in every place a family, social and religious environment be formed that is favorable to vocational development and response.
6. That parents, priests and educators, through their advice and material and spiritual help, may open the way for those called.
7. That Jesus Master, Way, Truth and Life be the path followed in the search for and formation of vocations.
8. That those called may be holy, light of the world, salt of the earth.
9. That everyone may come to a deep

vocational awareness: all Catholics with every means, for all vocations and apostolates.
10. That all of us may recognize our ignorance and unworthiness, and the need we have to kneel humbly before the eucharistic Lord to invoke light, mercy and grace.

Divine Providence has given immediate signs of being pleased with such an Institute.
Wishes: for the members to advance in quality and quantity, and to undertake their apostolate with faith, humility and fervor; for the Pious Society of Saint Paul to make known to them the spirit of their vocation and, when opportune, to join forces; for the Church to rejoice in the results of their apostolate lived out in the spirit of Jesus, who sought out and formed his first apostles, particularly Saint Peter and Saint Paul.
The Vocational Guidance Course by correspondence, organized by the Sisters, has given and continues to give good results: young men have been directed towards the priestly, religious and apostolic life; young ladies have been directed to religious Institutes.
Their little vocation magazine Se vuoi, vieni e seguimi, from the outset had 1500 subscribers, in the main from seminaries and religious Institutes, as well as priests.
The Lord wills to be helped by men and women in order to confer dignity on their cause and as an occasion for merit. For example, he wills to make use of priests to distribute Communion to those persons whom he wishes to nourish with his body and blood.
Let us help God! God helps us to help him in everything when we comply with the designs and the economy of the distribution

of grace: to God the glory, to us paradise.