Opera Omnia

INSTRUCTION XI
VOCATIONS: PROMOTION AND GUIDANCE
Works for Vocations

From the outset of the Pauline Family the largest number of aspirants have come through Vita Pastorale and Il Cooperatore.
It has also to be said that among the most effective means is the promotion that the aspirants themselves make, either when they write to their parents, their parish priest, their former school companions and younger relatives or when they say, in their letters, that they are happy, and extend an invitation to others. That is effective persuasion.
There are two Pontifical Works for Vocations: one is for the secular clergy, the other is for Religious, but it holds true also for Secular Institutes.
Our Regina Apostolorum Institute is committed to pray and to work for all vocations and for all the apostolates. Their spirit comes through in the prayer the Sisters recite every day:

The Apostolines' Prayer for Vocations

Our Father, who are 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 there be formed a family, social and religious environment suitable for 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.

The Institute is in its youth. Nonetheless it has already produced results: a correspondence Course on Vocational Guidance; a book entitled E tu, che farai?; ordinary

promotional devices; a vocation magazine called Vieni e seguimi. All have been received warmly.
If the Institute responds to God's designs, it will give a good contribution to vocations, the Church's greatest problem.
* * *
Art. 64. A Novice, in danger of death, for the comfort of his soul, can be admitted to make his Profession by the major Superior, or the Superior of the house of Novitiate, or a Delegate of theirs, even though the time of Novitiate has not yet expired, according to the ordinary formula of Profession in so far as it is possible and without any time limitation.
Art. 65. A Novice making his Profession in this manner gains a plenary indulgence in the manner of a jubilee indulgence, and becomes a partaker in all the indulgences, suffrages, and graces which those who die as Professed religious in the Society receive. But this Profession has no other juridic effect.
Art. 66. Hence, if the Novice survives he is reduced entirely to the same status as if he had made no Profession, and is consequently free, if he wishes, to return to the world; Superiors may dismiss him; he is bound to fulfil the entire period of Novitiate, at the completion of which, if he perseveres, he must make the regular Profession.
Art. 67. A Novice is free to leave the Novitiate, and the major Superior, having consulted his Council,

may dismiss a Novice for any just cause without obligation on the part of the Superiors to inform the Novice of the reason for the dismissal. Whatever belongings the Novice brought with him and have not been consumed by use, shall be restored to him if he leaves the Congregation without making a Profession, articles 35 and 36 being always strictly observed.
Art. 68. When the year of Novitiate is completed, the Novice, if judged qualified, shall be admitted to Profession according to the norm of article 76; if judged otherwise, he must be dismissed. Nevertheless, if there should remain doubt as to his fitness for Profession, the time of probation can be extended by the major Superior, having consulted his Council, but not beyond six months.
Art. 69. Before the profession of vows, the Novice must, in good time, cede the administration of his temporal goods for the whole time that he shall be bound by the vows to a person of his choice, and shall also dispose of their use and usufruct at pleasure. This cession and disposing no longer has force in case he leaves the Society.
Art. 70. The cession and disposing spoken of in article 69 takes place through an instrument which may be either public or private but in such a way that difficulties may be effectively avoided, and a revocation may be made at any time.
Art. 71. The Novice, before the profession of vows, must freely dispose, by last will, of goods which he actually possesses, and of such as may, perchance, be conveyed to him in the future.
Art. 72. Novices for the Priesthood, before the

profession of vows, must submit in writing, to the Superior, a petition in which they expressly give testimony to their vocation to the religious and clerical state, and likewise declare their firm resolve of dedicating themselves perpetually to the clerical life in the religious state, inasmuch as it lies in them. This petition and declaration must be kept in the archives of the Society.

Spiritual Direction

Spiritual direction is part of pastoral ministry; it is the spiritual care of people on a one-to-one basis; it stems from the mission attested to and carried out by the Divine Teacher: Teach [people] to observe all that I have commanded you [cf. Mt 28:20]. It is the pastoral art of leading people progressively from the initial stages of the spiritual life to the heights of perfection, in accordance with each one's respective vocation, gifts and graces.
In the projected Catechism for the universal Church there are these questions and responses:
1. What is spiritual direction?
Spiritual direction is the giving and receiving of wholly reliable norms of conduct suitable for the state of mind of the person to whom they are directed.
2. What difference is there between confession and spiritual direction?
The difference between confession and spiritual direction is that the former refers to the accusation

of faults; while the latter goes to the causes of sin to put right what is hindering spiritual progress.
3. Is spiritual direction helpful?
Spiritual direction is very helpful if one wants to make sure of advancing in the virtues, and not to be easily deceived by relying on oneself, without the help of a good guide.
4. Who is the spiritual director?
The spiritual director is a priest who helps a person to advance in the way of perfection, and to whom, for this purpose, are manifested the good and bad secrets of conscience.
5. What does the spiritual director have to do?
The spiritual director has to have a quite deep knowledge of the person who is entrusted to his care so as to direct him or her according to God's designs.
6. What must the spiritual director know about our soul?
The spiritual director must know about our inclinations, temperament, character, habits, temptations, imprudences and especially our degree of will-power.
7. Whom must we choose to be our spiritual director?
For our spiritual director we have to choose a priest who is renowned for his spiritual life, prudent, and practised in the direction of souls.

8. Is it helpful if the spiritual director is the same person as the confessor?
It is very helpful if the spiritual director is one's confes-sor because his knowledge of us will help him to direct us better.
9. What obligations do we have towards the spiritual di-rector?
Our obligation towards the spiritual director is to be perfectly open with him, to pray to the Lord to enlighten him, and to be docile in carrying out his advice.

Necessity. Scripture says: Consilium semper a sapiente require. Seek advice from every wise man, and do not despise any useful counsel (Tob 4:18). Fili, sine consilio nihil facias; et post factum non poenitebis (Sir 32:19/24).¹
The reason is obvious. Those who have to set off on a journey for the first time ask advice of those who have already made the trip and have perhaps seen others do it. And what journey could be more difficult than the snare-filled road of Christian perfection?
Jesus Christ founded his Church as a hierarchical society. There are those who guide and rule. Thus we must always turn to God's representatives who have the grace of state. In ordinary circumstances God does not speak to individuals; he manifests himself through his ministers. When Saint Paul was thrown from his horse, on his way to Damascus, he asked: What shall I do, Lord? Jesus Christ answered: Get up, go into the city, and there you will be

told what you must do. There the Lord sent Ananias to him to instruct him and baptize him [cf. Acts 22:6-16].
In a letter to Cardinal Gibbons, Pope Leo XIII insisted on the usefulness of spiritual direction, stating that it was a constant practice in the Church. It is established practice in every religious Institute; more so than in seminaries, although there, too, there is the obligation to make provision always for a spiritual director for the candidates.
The spiritual Master or Prefect will, in due course, have to have his say about a person's calling; it is now necessary in religious life to have a thorough knowledge of the aspirant.
There is a need for spiritual direction at certain times in life: there is the critical time of youth; then in the early stages of ministry; and, later on, when new works requiring more serious commitment are undertaken. History shows that side by side with people of outstanding holiness you always find a spiritual director.

Qualities of the spiritual director

The following are required of the spiritual director:
a) Knowledge of moral, ascetical and mystical theology.
b) Sound judgement, so as to discern the good of the person being directed. This requires considerable prudence in coming to a decision, clear advice, coupled with firmness and frankness. The gift of counsel, as is the virtue of prudence, is very important.
c) Experience of people's souls. If a person knows how to distrust self, to pray, and probe, maturity will come quickly. There are cases, however, where a special light of the Holy Spirit is necessary.
d) Intense prayer life. This is the principal gift. You cannot

give what you have not got. A Christocentric prayer life which reflects Jesus Christ Way, Truth and Life in our way of living, facilitates direction.
e) Zeal. Become all things to all people. No one person is the same as another. There is a need to adapt. Good direction is hard work.
f) Goodness. True goodness does not break the bruised reed; it esteems those who aspire to perfection. Saint Francis de Sales used to say: You obtain more with an ounce of honey than you do with a barrel of vinegar.
g) Deep humility, unselfishness, detachment in relationships with people. The Holy Spirit is unable to work if the human being gets in the way. Saint Lawrence Justinian warns about sacrilegious theft, that is, to make oneself loved rather than lead people to the Lord.
h) Above all, a great love for the Congregation; a love which is supernatural and enlightened.
Work of the Director: a) Know the person; b) instruct him or her in doctrine and patience; c) keep a check on his or her spiritual life; d) correct faults; e) proceed step by step; f) keep secrets; g) arouse a person to true spiritual work.
The person being directed: a) Choice of a holy Director, among ten thousand says Saint Francis de Sales; b) complete and sincere openness of one's conscience; c) complete and constant docility; d) prayer, discretion, trust, supernatural love.
Particular points. Spiritual direction should rarely be by letter; and only in cases where the two persons have already had direct contact. Almost never with women; and never with Sisters.
If questioned for some particular reason, the spiritual

Director will respond with a monosyllable or just one word.
A Director who would assume to impose on all persons his point of view would commit a very serious mistake, no matter how good those views; worse still, if he demanded they should all follow a way of life he believes to be the best.
The true Director of souls uncovers the gifts of nature and grace, the designs of God, the circumstances, and so on; he knows that the real Director is the Holy Spirit. It is for us to chaperon this action by enlightening, recalling and demanding fidelity to grace, one's vocation and daily duties. The physician and medicine do not create nature; they are a help. Likewise the physician of souls.
Does the Confessor and the spiritual Director have necessarily to be the same person?
Not necessarily, because these are two distinct roles. Even less necessary in religious Institutes, because the Master of Novices cannot be their confessor.
Nonetheless, apart from this case, it is helpful if the Confessor and the spiritual Director are the same person; direction will be easier and more effective both on the priest's part as well as on the part of the person being directed.
A difficulty. It is said that in our houses the spiritual Master or Prefect is changed quite often. The result is that the aspirant finds himself disoriented because of the changes of direction.
If the person being directed and the Director do their job properly there will be a greater stimulus rather than disorientation.
Initially, the Director has what I would call a

negative role. He has to listen to the resolutions of the aspirant, the advice he has already received, and so on. Then he plays an active role: he encourages him, he reminds him of his resolutions, the advice he has received, and so on; in this way he bolsters him, convinces him, and instils in him fresh confidence. Thus the penitent will more easily forge a resolute character and personality by this continuing, constant and uniform work.

Holiness and ambiguous friendships

A good spiritual Director is the ideal of a true friend; what one can call a real treasure. At this point we need to make a clear distinction.

True and false friendships

We find written that true friendship is something rare and divine; it is the sure sign of a noble soul and one of the visible recompenses linked with virtue.
A faithful friend is a sturdy shelter: he that has found one has found a treasure. There is nothing so precious as a faithful friend, and no scales can measure his excellence. A faithful friend is an elixir of life; and those who fear the Lord will find him. Thus speaks the Holy Spirit in the book of Ecclesiasticus (Sir 6:14-16).
Experience confirms this truth daily. The stimulus of a true friend is a most effective way for self-mastery and for doing good. In fact, true friendship, as Bossuet says, is an alliance between two persons who bond themselves to do good. True friendship is unselfish, patient to the point of heroism, sincere and transparent. It is not duplicitous or hypocritical; it praises the other for his good works, but

reveals to him in holy freedom his defects and weaknesses with the aim of correcting him. There is no hint of sensuality. Friendship esteems and loves solely the moral value of a friend. Friendship says Bossuet again, is the perfection of charity. For this reason, there can be no true friendship unless it is rooted in virtue. Fr Lacordaire writes: I can no longer love anyone without reaching the soul behind the heart and having Jesus Christ as our common possession. I cannot see how conversations can be called intimate if they are not supernatural. What intimacy can there be where you can't get to the bottom of thoughts and affections that may be in a God-filled soul? Aristotle distinguished three types of friendship: one based on pleasure (sensual), a second on interest (utilitarian) and a third on virtue (honesty). Only this last is true friendship.
True and holy friendship has three principal advantages: 1) a friend is a close adviser, to whom we can entrust the problems of our soul and thus be helped to solve them; 2) a friend is a prudent mentor, who will tell us the truth about our defects and save us from many an act of imprudence; 3) a friend is a comforter, who will listen with sympathy to our sorrows, and will find in his heart words of comfort and encouragement. This is how a good spiritual director works.

How to avoid deviations

But in the world we can sometimes encounter dangerous deviations. We need to be on our guard so that friendship is always kept within its true boundaries and does not escape from the domain of virtue. There is no more destructive

force against good than a bad friendship.
Some people begin with virtuous love, writes Saint Francis de Sales, but if they are not careful it is soon mingled with vain love, then sensual love and afterwards carnal love.
The characteristic signs to know if the heart is starting to deviate towards sensuality are the following:
a) the need for persons to seek each other out unnecessarily; prolonging discussions under various pretexts;
b) frequenting each other through meetings or letters; secret meetings and conversations; perhaps the friend appears in a dream, because there is a lack of control over the intellect and the will. Lastly, passion comes to the fore in all its force.
Practical guidance:
a) When the first inclination proves to be unrelenting, break it off energetically. One is still in time. Do not dwell upon that person for an instant. If necessary, make a particular examination on the matter.
b) If things have moved on to a serious stage, perhaps it is better not to break off these feelings too brusquely. This could open a breach in the heart and produce a psychological disorder perhaps worse than the malady itself. It is better to quench the fire in stages, preventing new outbreaks by constant vigilance and a resolute struggle to extinguish it completely. The Director's work, while one of patience, is wholly necessary.

Note that these dangers are frequent in communities among people of the same age, particularly when young people and adults live together. These are dangers that are very difficult to correct; often it is necessary to cut things short, but the least one can do is always to remove the occasion.
I maintain that it is very dangerous, under a spiritual pretext, to have personal exchanges of prayers, little gifts, or photographs; [we need] to pray always for everyone, in general; except in cases of particular necessity. Such pacts as between your spiritual mother and my spiritual son or between your spiritual sister and my spiritual brother and such like are not to be used by religious and persons of the opposite sex, even if they are holy and fellow religious.
This is not a pleasant duty for Superiors, but a duty it is.
Let their guardian angel always stand between the two of them! This was how a wise and experienced spiritual director put it.