ThomasAquinasandVocationalDiscernment

VocationWeekend(1416November2014)
DominicanHouseofStudies/Washington,D.C.
Fr.RomanusCessario,O.P.

1.VocationsintheChurch
IexpressmygratitudetoFatherBenedictCroellfortheinvitationtoaddressyouonthe
questionofwhatvocationaldiscernmentaccordingtothemindofSaintThomasAquinas
wouldlooklike.Thistopicraisesseveralissuesofpracticalimportanceforthosemenwhoseek
toembracethevocationthatGodhasordainedforthem.Becausethemajorityofyouhavebeen
drawntoinquireaboutthesacramentofHolyOrders,Iwillframemyremarksmainlyaroundthe
priesthood.However,whatfollowsbelowcanalsobesaidofthevocationtoConsecratedLife,
specifically,thereligiouslifethatDominicanCooperatorBrothersespouse.Ishouldliketorecall
bywayofpreamblethattheChurchrecognizesonlythreeecclesialvocationswherebybaptized
menandwomencansanctifythemselves:Marriage,Consecratedlife,andPriesthood.Eachof
thesevocationsenjoysitsownobjectiveormissionintheworldandintheChurch,itsownform
ofconsecration,anditsowndwellingplace:MarriedpersonsdwellofcourseintheFamily
ConsecratedpersonsoccupysomeformoffraternallifeincommunionBishopsand
1
priestsdiocesanpriestslivewithintheirrespectivediocesanpresbyterates.
TheexistencewithintheChurchofseveralformsofpersonalconsecration,Matrimony,
evangelicalvows,andHolyOrders,raisesthequestionofwhattodayisknown,almost
universallyinEnglish,asvocationaldiscernment.Inotherwords,howdoIknowwhatGod
wantsmetodo?HowdoIdiscoverGodsplanformylife?HowdoIlearnthewaysbywhich
Godwillmakemeasaint?Becauseofthenaturalattractionsthatdrawmenandwomentogether,
discernmentisnotordinarilyappliedtothosewhoaspiretomarriage.Instead,onefindstheright
spouse.Itisdifficulttoimagineapropercourtshipwhere,afteraperiodofsuccessfuldating,one
ofthepartnerswouldturntotheotherandsay,Honey,IthinkIllstepbackabitanddiscern
whetheryouaretherightpersonforme.Suchaproposalwouldruncountertothenormal
developmentoftheaffectivebondsoffriendshipthatpropercourtingisdesignedtofoster
betweenafuturebrideandgroom.PriesthoodandConsecratedLife,however,enjoynosuch
naturalpullorattraction.Why?PriesthoodandConsecratedLifeexistbecauseofthe
Incarnation.OnlyChristtheHighPriestgiveslegitimacytoacelibatepriesthoodandmakes
becomingapriestajustifiableoptionforayoungChristianman.Thereisnosuchthingasa
naturalinclinationoryearningtowardremainingcelibate.Thedivinecommandgiventomenand
women,Befertileandmultiply(Gen1:28),appliestoeverypersonontheplanet.Thosewho
cannotfulfillthiscommandarecalledeunuchs(seeMt19:12).Likewise,onlytheexampleof
thevirginalChristallowsmenandwomentoimitatehimbycommittingthemselvestoalifeof
consecratedvirginityorchastity.TheSacredScripturesinfacttreatbarrennessasadisgraceor
reproach(seeLk1:25).
Forabriefdiscussion,seeRomanusCessario,O.P.,Vocation,aGracefromGod,
NationalCatholicRegister,1016January1999andtheaccountofmytalkgivenatChristendom
Collegein2001athttp://www.christendom.edu/news/2001/cessario.php(Accessed9November
2014).
1

Nothingdrawsayoungmantowardthepriesthoodthatresemblesthesenseattractions
thatbringayoungmanandwomantogether.Intherightorderofthings,thesesexualattractions
leadnaturally,ifyouwill,totheconsummationofamarriage.Furthermore,thenatural
inclinationtowardsexualcongressbetweenamanandawomanproceedswithoutitsdepending
toomuchonspecialtutelage.IfGodhadmadehavingintercourseasdifficultasdoingadvanced
calculus,thehumanracewouldhavediedoutlongago.Avocationtothepriesthoodproceeds
differently.
Thesupernaturalcharacterofthepriestlyvocationdrawsmenaccordingtoitsown
2
dynamics. Onehastolearnaboutthepriesthood,aboutareligiousorder,inordertoembrace
thesevocationswithintheChurch.Faithknowledgeisrequiredtolearnfullyaboutthe
priesthood.Theeyesoffaithhowever,asSaintPaulremindsus,seethingsindistinctly,asina
mirror(see1Cor.13:12).Becausewemustlearnaboutthesupernaturalcharacterofa
priestlyvocation,manypeoplewithintheChurchproposediscernmentasawayforamanto
discoverwhetherornotheshouldaspiretoHolyOrders.Discernment,itisthought,shouldmake
indistinctnessclear.
ThesamelogicisappliedtothevocationtoConsecratedLife.Forexample,inthe
ArchdioceseofBostonwehavewhatiscalledTheSamuelCircle,aprogramwhichpresents
3
itselfassponsoringeveninggatheringsforsinglemendiscerningreligiouslife. Again,sinceno
naturalinclinations,especiallyinthestateoffallennature,wouldleadapersontoprofessthe
evangelicalvowsofpoverty,chastity,andobedience,discerning,asusedinthiscontext,
proposestoclarifytheindistinct.Notewellthatthesupernaturallybestowedmovementtoward
professingtheevangelicalcounselsshouldnotbeconfusedwiththetemperamentalpreference
thatapersonmaypossesstoliveasimplelife,oreventoremainabachelor,ortosettleforbeing
afollowerinsteadofaleader.ThecalltoConsecratedLife,astothepriesthood,comesabout
4
onlyasaspecialgiftofgrace,onerecognized,thatis,throughaglass,darkly.

2.TheWord,Discernment.
Inordertoacquirearightunderstandingofvocationaldiscernment,weneedtotakeafew
stepsback.Truthtotell,thecontemporarydeploymentoftheterm,suchaswefindinthe
abovementionedphraseadiscernmentgroupforsinglemen,mayleadtodaysaspirantsfor
DominicanlifetodevelopslightlyskewednotionsabouthowGoddrawsmentopriesthoodand
religiouslife.ForDominicansandforthewholeChurch,nobetterresourceexistsforgettingto
thetruthofatheologicalmatterthanheedingwhatistaughtbyourDominicanbrother,Saint
ThomasAquinas,andbythelivingcommentatorialtraditionthatdevelopshisthought.Letme
alertyoufromthestartthatAquinas,whoselifetimespansthesecondandthirdquartersofthe
thirteenthcentury,approachesthequestionofchoosingapriestlyvocationfromananglethat
ThegeneralprincipleissetdownintheCatechismoftheCatholicChurch(CCC),no.

1722.
Forinformation,seehttp://www.bostoncatholic.org/DelegateForReligious.aspx
(Accessed9November2014).
4See1Corinthians13:12asrenderedintheKingJamesVersion:Fornowwesee
throughaglass,darklybutthenfacetoface:nowIknowinpartbutthenshallIknowevenas
alsoIamknown.
3

muchcontemporarydiscernmenttalkignores.Heconsidersaclericalandreligiousvocationto
constituteastateofexcellencetowhichyoungmenshouldaspireinordertoadorntheChurch
5
withthegooddeedsthatsheneedstoaccomplishhermission. Aquinasdidnotthinkofthese
vocationsaslifestylechoices.
BeforeturningtoseehowAquinasilluminesonesapproachingapriestlyvocation,we
mayusefullyconsidertheseveralmeaningsoftheEnglishworddiscernment.Whatdefinitions
ofthenoundiscernment,onemayask,arecurrentintodaysvocabulary?Foritsfirstmeaning,
theOxfordEnglishDictionarydefinesthenoundiscernmentasfollows:Theactionorfaculty
6
ofperceivingornotingadistinctionbetweenthingsdiscrimination,differentiation. The
nonpareilrecordoftheEnglishlanguagegoesontoobservethatthismeaningofthenoun,
discernment,isoftenaccompaniedbytheprepositionsbetweenorof.Thus,onemay
rightlyobservethat,forexample,avocationtoDominicanliferequirescleardiscernment
betweendiocesanpriesthoodandconsecratedlife.Or,livingoutaDominicanvocationrequires
oftheDominicanthewillingnesstomakeadiscernmentoftruthfromfalsehood.Secondly,the
OEDtellsusthatdiscernmentmayalsodenotetheactionofdiscerningorperceivingby
7
meansofthesense,esp.,bysight. Forinstance,Lightisrequiredforthediscernmentof
colors.Thirdly,discernmentcarriesthemeaningofintellectualperceptionorapprehension:the
8
actionorprocessofdiscerningorperceivingbymeansoftheintellect. Whenthisdiscernment
involvesgoodjudgmentaboutcreatedthings,itsuggests,nowadaysatleast,refinementorgood
taste.Forexample,Menandwomenoftasteanddiscernmentwhoknowagoodthingwhen
9
theyseeit. Whenthediscerningbytheintellectinvolvesreligion,thentheactiontakesonthe
characterofaspiritualdiscernment,thatis,theabilitytomakesoundjudgmentsinspiritual
matters.ThefirstinstancegivenintheOEDofthislatterusageoneshouldnotewith
10
caredatesfrom1678. Indeed,thephrasespiritualdiscernmentappearsfirstinEnglisharound
thetimeofJohnMiltonsParadiseLost(thesecondedition),thatis,duringtheperiodknownas
11
EarlyModernEnglish. Inotherwords,theEnglishexpression,spiritualdiscernmentcomes
intocurrencyduringthelateseventeenthcentury.Talk,then,aboutspiritualdiscernmentin
Englishdevelopsabout140yearsaftertheestablishmentoftheJesuits(1540).
SeventeenthcenturytranslationsintoEnglishofbooksthatexplainedtheExercisesofSaint

SeeSummatheologiaeIIaIIaeq.185,art.1:Whetheritislawfultodesirethe
episcopate?WhatAquinasallowsfortheBishopmaybeappliedalsotolowerclericsand
religious,namely,itislawfultodesirethesestatesoflifeforthegoodworksthatthey
accomplish.
6OxfordEnglishDictionary,s.vDiscernment,1.
7OxfordEnglishDictionary,s.v.Discernment,2.
8OxfordEnglishDictionary,s.v.Discernment,3,a.
9OxfordEnglishDictionary,s.v.Discernment,3,b.
10OxfordEnglishDictionary,s.v.Discernment,3,c.
11Asecondeditionfollowedin1674,arrangedintotwelvebooks(inthemannerof
VirgilsAeneid)withminorrevisionsthroughoutandanoteontheversification.See
http://en.wikipedia.org/wiki/Paradise_Lost.(Accessed8November2014)
5

12

Ignatiuscontributedtomakingspiritualdiscernmentafamiliarphrase. Inthenextcentury,
translationsoftheworksoftheJesuitspiritualauthor,GiovanniBattistaScaramelli(16871752),
especially,hislittletreatiseonthediscernmentofspirits,mayhavecontributedtoward
13
expandingthefrequencyofusageinEnglish.
ItshouldcomethenasnosurprisetodiscoverthatSaintThomasAquinasdidnotusethe
14
expressionspiritualdiscernmentinawaythatcorrespondstotodaysacceptedEnglishusage.
Intheabout300timesthatAquinasemployssomeformoftheLatinverbdiscernere,heusesit
tosignifyeithersensediscernmentor,morefrequently,theactofintellectualgrasping.For
instance,inhisteachingaboutthedifferencebetweenselfdefenseandcapitalpunishment,
Aquinassays,Asinnerisamanandassuchisnotbynaturedifferentfromajustman,andthis
iswhysomepublicjudgmentisnecessarytodiscernwhetherheistobekilledinthepublic
15
interest. Trueenough,AquinascitestheLatinVulgateofSaintJeromewhenhediscussesthe
textof1Corinthians,chapter12,verse10,toanothertheabilitytodistinguishbetweenspirits.
TheLatinVulgatereadsdiscretiospirituum,orthediscretionofspirits.However,eveninthis
context,Aquinasreferstoagracebestowedintellectualcapacitygiventothesaintsthatallows
16
themtograspthesecretsofhumanhearts. Hedoesnotentertaintheviewthatthisspecial
endowmentfromtheHolySpiritthat,inprinciple,onlysomeChristiansenjoybecomesthe
prerogativeofallChristianssothattheycandiscovertheirpropercallinginlife.Aquinas,asI
Forexample,seethe1686EnglishtranslationofD.BouhoursLifeofSt.Ignatiusof
Loyola,vol.I,p.46:TheExerciseswhichIgnatiuscomposdatManreza..addingtothemdivers
RulesconcerningCatholickFaith,Prayer,Almsdeeds,Temperance,Scruples,andDiscernment
ofspirits[Fr.lediscernementdesesprits].ThisbookbyDominiqueBouhours(16281702),a
Jesuit,islistedintheBostonCollegecataloguewiththefollowingnotation:JohnDryden
16311700HenryHills1689?printer.LouisXIII,KingofFrance,16011643BostonCollege
HighSchool,formerowner,LouisXIII,KingofFrance,16011643WritteninFrenchby
DominickBouhoursofthesameSociety/TranslatedintoEnglishbyapersonofquality
PublishedbyHisMajestyscommand/London:PrintedbyHenryHills,printertotheKings
mostexcellentMajesty,forhishousholdandchappel1686.
13SeeGiovanniBattistaScaramelli,Discernimentodespiritiperilrettoregolamento
delleazioneproprieedaltrui.OperettautilespecialementeaiDirettoridelleanime,first
publishedatVenicein1753.
14Onestandardauthorityacknowledgesthatthemodernmeaningofspiritualdiscernment
isnotfoundinAquinas.SeethearticleinTheNewCatholicEncyclopedia,Vol.4.2nded.
(Detroit:Gale,2003):765767.Forfurtherinformation,seeJosephPegon,Discernementdes
esprits.IV.Priodemoderne.inDictionnairedeSpiritualitIII(Paris:Beauchesne,1957),cols.
12661281.
15SummaTheologiaeIIII,q.64a.3ad2:Sedhomopeccatornonestnaturaliter
distinctusabhominibusiustis.Etideoindigetpublicoiudicio,utdiscernaturansitoccidendus
proptercommunemsalutem.TheBlackfriarseditionoftheSumma(NewYork,1975)translates
theverbdiscernaturastodecide.
16SeeSummatheologiaeIaIIaeq.111,art.4:etetiamoccultacordium,etquantumad
hocponiturdiscretiospirituum.
12

havealreadysaid,approachedthequestionofvocationalselectionfromanentirelydifferent
startingpoint.ForAquinas,vocationarisesasamatterofgraceddesiretopursuetheexcellent.

3.AquinasonVocation
WecanexplorewhatprinciplesAquinasdrawsontoguideyoungmentoapriestlyor
religiousvocationwithintheChurchbyturningourattentiontohistreatmentofwhatthe
medievalauthorsconsideredspecialcallingsintheChurch.Thisdiscussionmaybefound
convenientlyattheendofthesecondpartofthesecondpartofAquinasscomprehensiveSumma
17
theologiae. [WhatinDominicanLatinshorthand,wecallthesecundasecundae.]ForAquinas,
bothBishopandconsecratedreligiousfindthemselvesconstitutedinspecialstatesoflife
18
withintheChurch. Inthelanguageofhisday,andthelanguagethatwascommonwithinthe
ChurchuntiltheSecondVaticanCouncil,thespecialstatethatbelongstoBishopsandreligious
19
iscalledthestateofperfection. AndalthoughonesometimeshearsthataftertheSecond
VaticanCouncil,theuniversalcalltoholinessmakeseachofthethreeecclesialvocationsequal
inexcellence,theChurchstillteachesexplicitlythattheconsecratedstate,thatis,for
Dominicans,religiouslife,enjoysanobjectivesuperiorityamongtheotherstatesorvocations
20
withintheChurch.
AlthoughnosuchexplicitclaimismadebycontemporaryChurchdocumentsforthe
priestlyoffice,thefactremainsthatthepriesthoodenjoysitsownpriorityovertheother
21
vocations. Oneneedonlymakethemostmodestoftheologicalargumentstorealizethatthe
22
priestlyofficeholdsahigherplacewithintheChurchthandoesmarriage. Initsnormative
form,marriagebringsforthchildrendestinedtoensurethesurvivalofthehumanrace,new
humanbeingswhoarecalledtoshareinthegiftofeverlastinglife.Withoutthedistinctive
Aquinasalsowrotethreespecialtreatisesonreligiouslifeandthosewhomayenterit.
AnApologyfortheReligiousOrders,TheReligiousState,theEpiscopate,thePriestlyOffice,
andAnApologyforReligiousOrderswereeachtranslatedintoEnglishbyJ.Procterand
publishedinLondonatthestartofthetwentiethcentury(1902).
18JohnPaulII,PostSynodalApostolicExhortation,ConsecratedLife(Vita
Consecrata),1996,no.32,referstothefundamentalstatesoflife,priests,consecrated,andlay.
19SeeSummatheologiaeIIaIIaeq.184:Destatuperfectionisincommuni.
20VitaConsecrata,no.32:AsawayofshowingforththeChurchsholiness,itistobe
recognizedthattheconsecratedlife,whichmirrorsChristsownwayoflife,hasanobjective
superiority.
21Aquinasexplicitlyteachesthatthepriesthoodconsideredinitselfexceedsindignity
(addignitatem)thelifeofanonordainedreligious,e.g.,thecooperatorbrother(anexamplethat
Aquinashimselfuses).ThereasonthatAquinasgivestosupporthisviewappliesaswellto
rankingHolyOrdersabovethelaity:throughsacredordersoneiscommittedtomostworthy
ministriesinwhichoneservesChristhimselfinthesacramentofthealtar[theEucharist].See
SummatheologiaeIIaIIaeq.184,art.8.
22Forfurtherinformation,seeRomanusCessario,OP,TheologyandSanctity,ed.Cajetan
Cuddy,OP(AveMaria,FL:SapientiaPress,2014),chap.7,AquinasonthePriest:Sacramental
RealismandtheIndispensableandIrreplaceableVocationofthePriest,pp.133ff.Originally
publishedinNovaetVetera,EnglishEdition,8(2010):115.
17

activitiesofthepriest,however,noonegetseasily,thatis,ordinarily,toheaven.Onlythepriest
administersthesacramentsofsalvationtobothmarriedpeopleandnonordainedconsecrated
persons.
TheteachingonvocationthatAquinasandthetheologiansoftheMiddleAgesandof
themodernperiod,thatis,aftertheCouncilofTrent,setforthhasnotbeensupersededbyanew
23
formofecclesialegalitarianismascertaincommentatorsaresometimesheardtoassert. The
bestwaytodescribetheemphasisoftheSecondVaticanCouncilontheimportanceofChristian
marriagerequiresadeepeningofourunderstandingaboutthevocationtomarriedlifethatSaint
JohnPaulIIdidsomuchtoexplicate.Hemadethiscontribution,however,withoutdiminishing
theimportancethatpriestsholdwithintheChurchnortheperfectionofcharitythatconsecrated
personsproposebothtoembodyandenact.
WhattheChurchholdsabouttheobjectivesuperiorityofconsecratedlifeandwhatshe
teachesabouttheindispensabilityandirreplaceabilityofthepriestfollows,insubstance,what
SaintThomasAquinassetdowninhisSummatheologiae.Forthepurposesofourpresent
discussion,thatis,howdoIknowthatGodcallsmetothepriesthood,weneedtoconsideronly
onetext.InSummatheologiaeIIaIIae,q.184,art.1,Aquinasaskswhetherperfectionis
measuredbycharity.HisanswerisbriefandonethatshouldbefamiliartoallCatholics.Hereis
whatAquinassaysinhisownsyllogisticformulation:Anythingissaidtobeperfectsofarasit
attainsitsproperend,whichisultimateperfection.ButitischaritythatunitesustoGod,whois
theultimateendofthehumansoul,since,asStJohnsays,Hethatabidethincharity,abidethin
God,andGodinhim(1Jn4:16).ThereforetheperfectionoftheChristianlifeconsists
24
principallyincharity.
TheonewhoseeksentrancetotheDominicanOrderbothdesiresandseekstogrow
perfectincharity.Aquinasgoesontopointoutthatreligioustaketheirnamefromthemoral
virtueofreligion,thevirtuewherebymanofferssomethingfortheserviceandworshipofGod.
PersonalconsecrationtoGodmakesofthosewhoprofessvowsalivingsacrifice,astheThird
EucharisticPrayerbeseechesforallthemembersoftheChurch:Mayhemakeofusaneternal
25
offeringtoyou,sothatwemayobtainaninheritancewithyourelect. Dominicans,however,
makeofthemselvesaspecialkindofofferingorsacrifice.They,asAquinaspointsout,
followingtheteachingofPopeStGregorytheGreat,consecratethemselvestotallytodivine
26
service,offeringthemselvesasaholocausttoGod. TheChristiantraditionesteemsholocausts
abovesacrifices.Sacrificesarepartialinnature,whereasaholocaustistheofferingtoGodofall
thatonepossesses.Thereligiousstatewithitsvowsofpovertyandchastityandobedienceoffers
toGodthetriplexsetofgoodsthat,asAristotletaught,arerequiredbythehumancreature:
27
externalgoods,thegoodsofbody,andthegoodsofthesoul. Sotheperfectionofcharity
Seethe1997InterdicasterialInstructionOnCertainQuestionsRegardingthe
CollaborationoftheNonOrdainedFaithfulintheSacredMinistryofPriest,especially
TheologicalPrinciples.
24SummatheologiaeIIaIIaeq.184,art.1(Blackfriarsedition,1973).
25Ipsenostibiperficiatmunusaeternum/utcumelectistuishereditatemconsequi
valeamus.RomanMissal,ThirdEucharisticPrayer.
26SummatheologiaeIIaIIaeq.186,art.1.
27SeeSummatheologiaeIIaIIaeq.186,art.7.
23

achievesitshighestrealizationinthereligiousstate,asthePostSynodalApostolicExhortation,
28
VitaConsecrata,nicelyconfirms. Somethinganalogicalmaybeassertedforthediocesanpriest
whopromisesevangelicalsimplicityoflife,celibatechastity,andobediencetohisBishopin
ordertopracticepastoralcharityandtoservetheEucharist.

4.AGracedApproachtotheEmbraceofaVocation
AquinasdoesnotencourageamantopracticeadiscernmentofDominicanlifeinorder
todistinguishitfromotherpossiblevocationsintheChurch.Thereasonissimple.Growthin
charityresultsonlyfromadivinegiftgiven.Wecallthisgift,thegiftofgrace.Strictlyspeaking
however,noonecandiscernagrace,noonemaydiscoverbyhumanmeanswhetherornothe
possessessanctifyinggrace.TheChurchinfactdisallowsadirectknowledgeofthepresenceof
habitualgraceinagivenindividual:Sinceitbelongstothesupernaturalorder,graceescapes
29
ourexperienceandcannotbeknownexceptbyfaith. Aquinasreasonsasfollows:Godisthe
principleandsourceofallgracesgiven.God,however,remainsbeyondthereachofour
30
knowledgeonaccountofhissublimity. Sonomancandiscernwithcertainty,thatis,grasp,
perceive,apprehend,orjudge,thathepossessesthegiftofdivinegrace.Aquinas,however,does
allowthatsomeonemaycometoaninferentialknowledgeofhisstatebeforeGod.Hemakesthe
pointsimply:Somethingmaybeknowninferentiallybyperceptiblesigns.Inthissense
someonecanknowthathehasgrace,forexamplebyperceivingthathetakesdelightinGodand
31
despisesworldlythings,andbynotbeingconsciousofanymortalsininhimself. Ifyoureflect
onthisformoffaithknowledge,youwillrealizethatitdoesnottakeextendedperiodsof
introspectiontoacquireit.Onemaydescribetheknowledgeasquasiexperiential.Inaword,you
loveGodandthethingsofGodandyoukeepyourselffreeofgravesin.Otherwiseput,you
desirebyadivinelymotivateddesiretoaccomplishthegoodworksthatGodmakespossiblein
theworld.Noonewhofindshimselfdrawntoconsiderentranceintoreligiouslife,especially
Dominicanlife,shouldfailtorecognizethesedesiresinhimself.Ifyouaredrawntoloveandto
serveGodandifyoutakedelightinthethingsofGod,thenyouarebeingdrawntomakeof
yourselfaholocaust.Youaspiretoaccomplishanobledeed.Therearemanyyoungmenofyour
agewhoarenotconsideringentranceintoreligiouslifeorthepursuanceofapriestlyvocation.
Theymaybethoughttocomprisetwogroups:first,thoseuprightyoungmenwhowanttoget
married.Thesefollowthenaturalrhythmsthatleadtothecouplingofmaleandfemale,etc.And,
second,thosewhodonotdelightinGodanddesireinordinatelyworldlythings.Thesedonot
entertainholydesiresandlackmaturespiritualsensitivity.Whatmattersmostforthoseofyou
whoarepresentatavocationweekend?Youknowinferentiallythatyouhavereceivedagrace
fromGodandthatthisgracehasmovedyoutocometoavocationweekend.Toborrowthe
Seeabove,note20VitaConsecrata,no.32.
SeeCCCno.2005.
30SeeSummatheologiaeIaIIaeq.112,art.5.Aquinasdoesallowaspecialrevelation
fromGodtoanindividualhowever,heenvisagesthisasanexceptionalcase,e.g.,whatissaid
ofSt.Paulin1Corinthians4:3f.
31SeeSummatheologiaeIaIIaeq.112,art.5.TheCatechismoftheCatholicChurch
repeatsthisteachingseeno.2005.
28
29

expressionoftheCatechismoftheCatholicChurch,youarebeingmovedtowardreceivingthe
32
gracesofstatethatpertaintothepriestlyoffice.
Letmemaketwoimportantqualificationsinordertoavoidmisunderstandings.First,that
youareherebecauseofagracegivendoesnotmeanthatyourlifeisnowonceandforall
determined.TheChurchwiselyprovidesforaperiodofpreparationbeforeamandefinitively
commitshimselftoaformoflifesuchasthatofaDominicanpriest.Inaword,theexperienceof
gracethatIhavedescribedaboveasquasiexperientialrequiresassessment.Duringtheperiodof
preparation,whichlastsuntilsolemnprofession,thecandidateortheBrotherdoeswhathecanto
increasethedelightthathefindsinGodandgodlythings,whileatthesametime,hetakescare
togrowinvirtue,whichisthesurestwaytoavoidcommittingamortalsin.Second,the
candidateinwhomthegracetofollowSaintDominicisdevelopingmusttakeadvantageofthe
meansthattheChurchandtheOrdersupplytogrowinvirtue.Sohemustfrequentthe
SacramentofReconciliation,receivesoundcounselabouthowtolivehislife,andpracticethose
mortificationsthatsuithisstageofpreparation.Onceprofessed,theDominicaninsimplevows
giveshimselfovertothehonestpracticeofthereligiousdisciplinethattheOrderimposeson
him.TheOrderwiselyconfidesthoseinformationtothecareofaNoviceandStudentMaster.
ThesepriestshelptheyoungDominicantoembracetheformoflifethat,asAquinasteaches,
enablesamantobecomeaccustomedtomakingofhimselfalivingholocaust.Religious
consecration,toreturntoathemediscussedabove,doesnotcomenaturally.Dominicanlife
beginsasagracegivenand,asIaminsomepositionthanksbetoGodtotestify,remainsa
gracegivenand,pleaseGod,Dominicanlifewillendasagracegiven.Anyonewhothinksthat
hewillbecomeaccustomedtotherhythmsofreligiouslifebythinkingaboutthelife,bythinking
abouthowitmightsuithim,bythinkingevenaboutwhetherornotGodwantsthislifeforhim,
indulgesinadangerouspastime.Why?Noamountofthinkingordiscerningwillproducea
cognitivecertitudethatoneshouldenterreligiouslife.Entranceintoreligiouslifecomesonlyas
agracefreelygivenjustasonesperseveringinreligiousliferesultsfromagracefreelygiven
andembraced.Fromstarttofinish,thedivinepropulsionthatpushesamantowardthe
priesthoodproducesholydesires.Eventhoughforbothpriesthoodandreligiouslife,theChurch
andtheOrderestablishstructurestoensurethattheauthenticityofamansdesiresisrecognized
33
notonlybyhimselfbutbyothers.OrdinariescalltoHolyOrders. Provincialsadmittoa
profession.

5.WhatStepstoTaketoEmbracetheGraceofaPriestlyVocation.
Thequestionthatremainsis,Whatnext?Whatshouldamandoinordertomake
progressinthegracethathasbeengiventohim?Heshouldnotdiscern.Discernmentplacesthe
vocationinthefuture.Theonediscerninggiveshimselfovertowonderingwhetherpriesthood
mayfindaplaceinhisfuture.Aquestionarisesinevitably.Whendoesdiscernmentcometoits
completion,whendoesonenolongerrequirediscernment?Someanswerstothisquestiondonot
satisfy.Forexample,whenastudentleavestheseminary,thereoftenappearsanotethatsaysin
effect,Aftersomediscernment,Imleaving,Jack.Thisrevealsdiscernmentgoneawry.Again,
SeeCCCnos.2004and1585.
SeeCCCno.1578:amanmusthumblysubmithisdesiretotheauthorityofthe
Church(emphasisadded).
32
33

thereareunfortunateinstancesofordainedpriestswhoannouncethattheyhavediscernedtheir
wayoutofthepriesthood.However,theChurchallowsnosuchdiscernment.Thisamountsto
discernmentputattheserviceofbetrayal.Whateverlegitimatedeploymentofthediscernmentof
spiritstheremaybe,turningdiscernmentintoacalculatedprognosticationabouthowwellIam
goingtohandleafuturevocationisnotoneofthem.Onceamanrecognizeswithinhimselfa
delightinservingGodandtheChurch,adesiretogrowinholinessoflife,anexcitementeven
abouttheadventureofthepriesthood,heshouldnottrytofigureouthowheisgoingtohandle
thesemovements.Rather,thefirstthingthatsuchamanshoulddoispray.
Theproperresponsetotherealizationthatyouarebeingdrawntowardthepriesthoodis
nottogotoyourroomandbeginaprocessesofselfreflection.Theproperresponsebringsyou
beforetheBlessedSacramentwhereyousay,Thankyou,Jesus.ThankJesusfortheholy
delightthatyoutakeinsogreatagiftandmysteryashispriesthood.Tomakeaprayerof
gratitudedoesnotrequirethatyoustopallfurtherinquiry.YouexpressgratitudetoGodforthe
gracetowanttoinquirefurtherintotheconcreterealizationofyourdesires.Noteverymanin
thisroomwilleventuallyreceivethehabitofSaintDominic.Still,everymaninthisroommust
thankGodforgivinghimthegracetodesiretoembracealifeofperfection.Whenyouthank
Godforthegracethatyouhavereceived,thenyouwilldiscoverthefreedomtoponderwhatto
donext.Atthispoint,eachofthethreerecognizedecclesialoptionsremainsopen.Andamong
vocationstoconsecratedlife,thereexistmanyoptions,whicharenotlimitedtothewellknown
religiousfamilies.Aftergratitudethen,comespondering.
Ponderingisnotanotherwordfordiscerning.Ponderingrequiresthatamanconsider
somethingpresenttohim.Discernment,asIsaidabove,impliesanexercisefordecidingona
courseofactiontotakeinthefuture.Forthosewhofindthisweekendanencouraging
experience,youshouldundertakeafurtherinvestigationintothenatureofDominicanlife.You
needtobecomefamiliarwiththegracethatSaintDominicintroducesintotheworld.Youneed
todiscoverwhattheConstitutionsoftheOrderstipulateaboutourconsecratedlife.Youneedto
takethestepsnecessarytodiscoverthegeniusofDominicanlife.VisitingDominican
communitiesusuallyfallsamongthesestepsyoucometoseewhatDominicansdo.However,
cautionisrequired.TheexerciseofgettingtoknowaboutDominicanlifecannotbereducedtoa
sociologicalsurvey.ThelegislationthatoncegovernedtheOrderwarnedyoungDominicans
aboutmakingjudgmentsonhowDominicanlifeislivedouthereorthere.Instead,invery
typicalDominicanfashion,theadmonitionwasgiventofollowtheConstitutions,utlitterasonat,
astheletterofthesetextssounds.LikewisedoingwebsearchesforDominican.comworldwide
mayormaynotdeepenyourconvictionaboutwhetherGodhasputtheOrderofPreachersin
yourfuture.Instead,reverttoanoldpractice,readabook.Agoodwaytoponderyour
DominicanvocationistoreadabiographyofSaintDominicortoreadaccountsofthelivesof
Dominicansaints.WhileyouareinquiringintothespiritualcharacteroftheDominicans,you
alsoneedtostartpracticingthevirtuesofaDominican.Noonecanpondersacredthingsandat
thesametimegivehimselfovertocarnalpreoccupations.Youcantgetdrunkwhilereadinga
lifeofSaintDominicandexpecttoprofitfromthereading.Youcantfindinspirationinthe
heroicdeedsoftheDominicansaintsandatthesametimemakenottheslightestefforttoreform
yourownlife.Whilepondering,onemustundertakeaconversionofmannersormores.

Conversiomorumisamonasticexpressionwhichincludespoverty,chastity,and
obedience,andmore.InordertoprofitfromyourinquiryintoDominicanlife,youneedtoput
yourmorallifeinorderordinarilywiththehelpofaspiritualdirector.Thisadmonitionisnot
peculiartoDominicans.SaintPaulcounselsthatthecarnalmandoesnotgivehimselfoveras
easilytospiritualthingsasdoesthemanwhoremoveshimselffromevenlegitimatecarnal
pleasures(see1Cor.7:32,33).Muchofwhatisentailedinareformationoflifeorconversionof
liferequiresonlycommonsensetodiscover.SoIwilllimitmyselftosomeobviousexamples.If
youaredrawntoembraceholypovertyasawayoflife,thenyoucannotimmerseyourselfinthe
enthusiasmsoftheconsumersociety.Yourbeguilementwiththelateststylesofclothing,the
fastestcars,thebestgadgets,includingcomputergames,mustdiminish.Thevirtuethatgoverns
Dominicanpovertyisdetachment.ADominicanusesthingstocompletethegoodworkswhich
heaspirestoaccomplish.However,theseexternalthingscannotbecomethecenterofhis
affectivelife.
IfyouaredrawntoespousetheTruth,andtolivechastelyinordertodothegoodthings
thatDominicansdo,especiallytopreachtheGospel,thenyoucannotfollowthepatternsoflife
thatpopularculturemagnifies.Hookingupdoesnotprepareoneforthecloister.Growthin
chastityrequiresguidanceinmostcases.Still,somegeneralprinciplescanbesetforththatguide
themanwhoaspirestoDominicanlife.First,autosexualpleasuring,suchasmasturbation,
preparesamanfornoknownvocationintheChurch.Satisfyingtheconcupiscenceoftheeyes
byviewingpornographythwartstherelationalloveinwhichtheDominicanshoulddelight.A
manmustpreparetocontemplate,thatis,toestablishalovingrelationshipwithGod,andhe
mustpreparetopracticepastoralcharity,thevirtueofthepriest,thatis,tolovethesheepofthe
sheepfold.Thesesanctifyingactivitiesareeminentlyrelational.Themanwhohasbecome
accustomedtoselfgratification,inevitably,depreciateshiscapacityforrelationalactivities.
Moraltheologiansrightlycalltheexerciseofautosexualityoxymoronic.Sexualpleasureismade
toknittogethertwopeopleinafriendshipcalledmarriage.Afortiori,allformsofillicit
relationalsexualexperiencesimpedeamanfromdevelopinganappreciationforDominicanlife.
TheDominicanmustaccustomhimselftomomentsofaffectivesolitude,asdoesanypriest,and
onedoesnotprepareforthisdisciplinebyengagingsexuallywithwomen.
BeforeonereceivesthehabitofSaintDominic,heasksforGodsmercyandthatofthe
Order.HedoessolyingprostratebeforetheProvincial.Prostrationsymbolizesreligious
submission.Modernculturetendsnottocelebratehierarchicalordering.Thebestwaytoprepare
forobedienceistoreposeconfidenceinthepeoplethattheOrderaskstoguideyoutowardfinal
profession.ConfessorsandMastersalike.Pray,ponder,prepare.Themanwhoaspirestojointhe
OrderofPreachersshouldundertakethesesteps.TheVocationDirectorwillgiveother
instructions.Prepareforobediencebyfollowingwhathesays.
Inconclusion,Ishouldliketodrawtoyourattentionanadvantageoffollowingthe
programthatIhavedescribed.Eachstepdescribedabovedrawsyououtofyourself.
Selfpreoccupationthwartsamansabilitytoliveaccordingtothedesignsofdivineprovidence.
Truthtotell,thekeytoreachingheavenliesintheabandonmenttodivineprovidencethatthe
saintspracticeheroically.Inthediscussionthatoccupiesthefinalquestionsofthesecundapars
ofhisSumma,Aquinasmentionsthewordprovidenceonlyonce.Itoccurswhenheistalking
aboutthenecessityofpovertyforreligiousperfection.Oneobjectionsaysthatpovertyexposes

onebothtosomanytemptations,forinstance,tosteal,anddangers,forexample,physical
deprivations,thatitcouldnevercontributetolivingaperfectlife.TowhichAquinasrepliesthat
thosewhogiveupeverythingtofollowChristalsoentrustthemselvestodivineprovidence.
Suchastheseneedneverfearthatanyharmwillbefallthem.Iftherebeadiscernmentto
makeinthefirstdefinitionoftheEnglishwordthediscernmentiswhetherIwanteitherto
followmyowndesignsortocommitmyselftoGodsprovidence.ThewholeChristiantradition
repliestothisEither/OrwitharesponseinaccordwiththatofJesushimself:Seekfirstthe
kingdom[ofGod]andhisrighteousness,andallthesethingswillbegivenyoubesides(Mt6:
33).
www.Vocations.OPEast.org
www.DominicanFriars.org
www.DHS.edu