March 1, 2017
Dear Fathers, Brothers, and Seminarians,
As we approach the sacrosanct mystery of the Incarnation of the Word in the most pure womb of the Most Holy Virgin Mary, I want to greet you all yet again with great affection.
Contemplating deeply the marvelous event in which our spirituality finds its roots, that is, the magnificent fact that the Word became flesh (Jn 1:14), is a practice which always bears fruit and brings about peace in our souls.
For, “if we are religious it is so that we imitate the Incarnate Word who was chaste, poor, obedient, and the son of Mary.”[1] It is in him that we desire to be rooted[2], and he is the one whom “we want to love and serve… and to help others love and serve.”[3] He is the reason we set out on the marvelous adventure which is the evangelization of culture.[4]
From here our spirituality, which “desires to be of the Incarnate Word,”[5] finds in the Most Holy Virgin the most perfect mold where we cast ourselves unreservedly to be “shaped and molded into Jesus and Jesus into us.”[6] She is the model of spousal love and of spiritual maternity which should characterize “all who cooperate in the apostolic mission of the Church.”[7]
Contemplating the Mother of God, we see how “by the Holy Spirit’s power and her faith, her virginity became uniquely fruitful,”[8] for she bore fruit not only spiritually, but also by means of a physical generation: the Word became flesh. Analogously, we, priests and religious, can affirm that virginity and celibacy are not opposed to love, nor are they opposed to generation. Rather, “such virginity, after the example of the Virgin of Nazareth, is the source of a special spiritual fruitfulness: it is the source of motherhood [or in this case, fatherhood] in the Holy Spirit.”[9]
Therefore, on the occasion of the celebration of the Solemnity of the Incarnate Word, in which we commemorate the exquisite fruitfulness of the virginity of Mary Most Holy, I send you this circular letter about our spiritual fruitfulness. I want to emphasize in a particular way that, “as an integral part of our spirituality, we need to know how to call, teach, direct, accompany and select vocations,”[10] for they are the greatest fruit of our consecration to God and the greatest joy of our life. Even more so, “the pastoral care of vocations is intrinsic to the evangelization of culture and to the charism of the institute, for the evangelical counsels are an integral part of the message of salvation.”[11] Thus, it is of utmost importance to be aware of our “responsibility in collaborating in the promotion of vocations by means of persevering prayer and unanimous action.”[12]
1. Spiritual Generation: Responsibility
Our Saint John Paul II said: “A community without vocations is like a family without children.”[13]
Each and every priest and religious are called to spiritual fruitfulness.
The Venerable Servant of God Archbishop Fulton Sheen[14] (1895-1979) expressed this beautifully saying: “Neither can the priest live without love. If there is to be a generation of souls, and if he should be a “father” begetting others in Christ, there must be love. That love is the same as Mary’s; the fire and passion of the Holy Spirit overshadow him. As in her were united virginity and motherhood, so, in the priest, there is to be the unity of virginity and fatherhood. This is not barrenness, but fecundity; not the absence of love, but its ecstasy.”[15]
And so, that be fertile and multiply of Genesis[16] is not reserved solely to biological generation, but it also applies to the priestly life. “Life begets life.”[17] If the priest is truly a father, he should bring forth life because he himself has life. He should beget children. If he does not beget children, he is like the barren fig tree of the gospel or like the branches separated from the vine, which do not bear fruit and merit only a curse (Cf. Mt 7: 19, 21: 19; Jn 15: 6).
All priests participate in the Divine Paternity, that is to say, we are fathers “through Him, with Him, and in Him,” and we are called to give witness to the fatherhood of God to all men. Therefore, “if the priest is thus a father,”—asked Venerable Fulton Sheen to his brother priests— “then God may properly inquire of him as to where are his offspring. The bishop alone, of course, has the power to beget a priest in ordination, but every priest has the power and duty to foster the vocation […] When we appear before the Lord to be judged by the use to which we put the chrism with which our hands were anointed, He will ask us if we have continued our priesthood… What young priest and religious will then proclaim our fruitfulness?… In how many Catholic homes will we have encouraged the vocations of worthy young people by our visits? What spiritual exercises will be noted as conducted by us for young men and women who felt drawn to the priesthood or the religious life?”[18]
Pope Pius XII in the Apostolic Exhortation Menti Nostrae (on the holiness of priestly life) recommended strongly to the Shepherds of souls, that they “must hold nothing dearer or more pleasing than to find and prepare a successor for themselves among those young men whom they know to be equipped with the necessary qualifications” for holy orders, and he exhorted them to exert themselves on this “particular endeavor.”
God plants generously by grace the seeds of vocation[19] “notwithstanding all the circumstances which form part of the contemporary spiritual crisis.”[20] Nevertheless, we know that many young people who hear the call go astray simply because they “look around the world instead of up to heaven, and, before they know it, they have lost sight of the Good Shepherd.”[21]
To what may we attribute this? There are many reasons that could be listed: a pastoral approach which is merely nominalist or that which is done only behind a desk, anti-witness, lack of proper formation for which God does not bless with more vocations,[22] as well as many other causes. But another frequent cause is that priests do not speak about the priesthood with the youth. St. John Paul II said: “it is not enough to announce in a general way to awaken vocations. Given its uniqueness, these vocations call for an explicit and personal calling.”[23]
Therefore, although the task of fostering vocations is the work of all Christians, even more so of all religious, this duty obliges in “a special way, priests, particularly pastors”[24] given that “priestly vocations are born of contact with priests, as a sort of precious legacy handed down by word, example and a whole way of life.”[25] It is interesting the phrase of the Code (of Canon Law) which assigns this task of the pastoral care of vocations to all, but “particularly” (praesertim) to pastors. In this sense, it is unfortunate to notice at times, that in our different jurisdictions, it seems that the priests who work in the houses of formation, are those who do the most work in the apostolates for fostering new vocations, and their efforts are not matched by the different parishes which form part of the same jurisdiction. “Particularly to pastors”: these words of the Code of Canon Law should interpellate all those who do pastoral work in parishes so as to question and examine themselves about the inescapable responsibility that they have, on account of their role as pastors, to arouse and promote vocations to the priesthood and consecrated life. In other words, pastoral care for vocations must be a priority in the parochial pastoral work.
With words which these days may sound harsh to our ears, Archbishop Fulton Sheen wrote to priests who were lethargic in the search for vocations: “Has administration taken precedence over evangelization in the life of many pastors? Has organization swallowed up shepherding? […] Why do some priests never make a convert, while others make hundreds? Can it be because one takes his title of “Father” seriously, while the other does not? … Administration is absolutely essential; to ignore it would be to overlook the fact that each member has a specific function in the Mystical Body. But the Holy Spirit has not called us to be mere bankers, real estate men or blueprint experts… The Spirit was not given them [to the Apostles] to sit at counting tables.”[26] For as Scripture says: It is not right for us to neglect the word of God to serve at table.[27] “On the other hand, it is not enough to be “sacristy” priests,”[28] for the Incarnate Word himself commanded us: Go out, therefore, into the main roads and invite to the feast whomever you find.[29]
“Therefore, vocational ministry should be active, constant, full of energy and vitality, undertaken and spurred forward by the charity of Christ,[30] and necessarily opposed to a mentality of ‘ordinary administration or bureaucratic slowness,’[31] which carelessly hopes that vocations knock upon its door.”[32]
St. Luigi Orione, solicitous and restless harvester of vocations, conscious that the fullness and joy of priesthood is spiritual fatherhood said: “our concern is for those to whom we are going to hand over the stole, the Gospel, and the altar.” His contemporaries often heard him say: “I have no ambitions other than this: to be ‘the priest of vocations.”[33] Convinced that he had to collaborate with the action of God and not suffocate it, he began to actively seek out vocations. For this reason, he wrote a beautiful letter to all the pastors in search of those “ears of wheat left behind, those humble ears of wheat that could have been lost… to draw food and the bread of life for souls, aid for pastors, for bishops, for the Church…,”[34] and he added, “vocations to the Priesthood are, after the love of the Pope and the Church, my dearest ideal, the sacred love of my life.”[35]
Let us make our own plea that which our Directory of Spirituality says: “We would want God to give us the gift of being able to discover and to guide so many vocations that we would fill all the good seminaries and novitiates in the entire world.”[36] We must also go forward “with passion and discretion”[37] in search of souls who are disposed to sacrifice everything for love of God.
From what has been said until now, we can conclude that it is a priority and untransferable task of religious, especially priests, to promote and accompany with fatherly care the various types of vocations. This means not only priestly vocations, but also those to the monastic and apostolic life, vocations of lay brothers, late vocations, early vocations, vocations of women to the consecrated life, etc. Even more, we can affirm that our Institute is more alive “to the extent to which its expression of the different vocations is rich and varied.”[38]
Thus, I highly recommend, as St. John Bosco would say, to become “truly concern ourselves… and do all that is possible, and I would even say the impossible”[39] so as to help, in every manner, those who manifest the desire of their vocation, without sparing any efforts or sacrifices. One vocation means thousands of souls which will be saved. It is important for us to learn to be available, and that we be generous in the carrying out of all type of initiatives and efforts implied by the work of “bringing forth sons for God.” We should not passively or indifferently accept the scarcity of vocations of our times for, we are dealing with the very life of our Institute, and in fact, the vitality of the Church.
May we too be able to say with Don Orione: “What a long road I have walked for vocations! … I have climbed so many stairs, I have knocked on so many doors! I have endured hunger, thirst and the most painful humiliations… I had been in debt, but Divine Providence has never abandoned me.”[40]
St. John Paul II said, “an indispensable condition for the New Evangelization is that of counting on numerous and qualified evangelizers. Therefore, the promotion of priestly and religious vocations… must be a priority.”[41] And among the vocations with a special consecration, “the immense necessity for priests is one of the gravest urgencies.”[42]
2. Persevering and Trusting Prayer
Because vocations are a gift from God freely offered to man, “discovering and guiding vocations is achieved … essentially through prayer.”[43] The Incarnate Word himself gave us example of this when he called the Apostles.[44] He has also commanded us to ask the master of the harvest to send out laborers for his harvest.[45] This is the first and most important pastoral activity for vocations: The Lord himself taught us this. We should all pray for this intention, and we should pray at all times, especially in the Holy Mass where the Heart of Christ with each beat calls those whom he wants[46] to the intimacy of his friendship.
Although this petition should actually, in some way, be imbued in all of our prayers and activities—for vocations to the consecrated life are works of God, not of man—how profitable would it be if each community, even parishes and monasteries, were to dedicate some special time for this intention, offering prayers and sacrifices to ask for vocations!
I take this opportunity to tell you a story which is very familiar for us, to show the unmatched efficacy of trusting and persevering prayer for vocations. It is from the example of Bishop León Kruk, bishop of San Rafael, who authorized the foundation of our Institutes and entrusted to us the foundation of the diocesan seminary. When Bishop Kruk arrived in San Rafael in 1973, the diocese had the big problem of the lack of clergy, having only eleven diocesan priests for a very vast territory. That is why, from the beginning, the new bishop dedicated himself to working and praying for vocations, dreaming that one day San Rafael would have its own seminary. Praying for this intention, he would dedicate “Heroic Nights” of Eucharistic Adoration, usually alone, in the chapel of the bishop’s residence. He would do this every Thursday night (he mentioned that he could not do it on Fridays, as he would have preferred, because Saturday was a day of intense pastoral activity). In his first visit “Ad limina apostolorum” he made known his difficult situation to Pope Paul VI, and the Pope prophesied something which was later fulfilled, telling him that he should continue to work and above all pray, because not only would he have priests for his diocese, but that from there would also come priests for other dioceses throughout the world, something, which, as can be noted, has been amply fulfilled.[47]
Furthermore, prayer is a great testimony to others. Even more so, it is the first testimony which arouses vocations. Venerable Archbishop Fulton Sheen used to say: “To see a priest making his meditation before Mass does more for an altar boy’s vocation than a thousand pieces of inspirational literature.”[48] This is an aspect which should neither be forgotten nor undervalued.
I say, not only pray, but be masters of prayer, so we may be able to help those who feel called to discern the will of God. Even more: teach others to pray, lead them in prayer, and pray with them. Seek out ways to create opportunities for the young people to pray: nocturnal adorations, spiritual exercises, pilgrimages, etc. If only each of our communities would dedicate some time to prayer exclusively for vocations!
“To the extent that we teach young people to pray, and to pray well, we will be cooperating with God’s call. Programs, plans and projects have their place; but the discernment of a vocation is above all the fruit of an intimate dialogue between the Lord and his disciples. Young people, if they know how to pray, can be trusted to know what to do with God’s call.”[49]
I want to make a special call to the members of our Religious Family who are sick or suffering in body or in spirit: vocational apostolate also pertains to you, even more, I would like to remind you “that your prayer, united to the cross of Christ, is the most powerful force for vocational apostolate.”[50] For “amidst wailing and offering of life God gives children to those who are truly fathers, and not once, but time and time again they offer up their own life so that God might give life to their children, just as natural fathers do.”[51]
May our prayer for vocations be humble and trusting, like the prayer of Blessed Jordan of Saxony—successor to St. Dominic of Guzman—who upon visiting the convents would order many religious habits to be made, having great trust that God would send them numerous vocations, which eventually did happen all over in their houses. It is said that during his life he brought about more than one thousand vocations for his order, to the extent that during his government two hundred and forty-nine houses of the Congregation were founded and six new religious provinces were established.
3. Our witness of the consecrated life
Inseparably united to our life of prayer, as we have just said, it is our testimony to our priestly and consecrated life. Blessed Pope Paul VI said: “Thus, dear brothers and sisters, it is necessary for you to restore to the Christian spirituality of consecrated chastity its full effectiveness. When it is truly lived, for the sake of the kingdom of heaven, consecrated chastity frees man’s heart and thus becomes ‘a sign and stimulus of charity as well as a special source of spiritual fruitfulness in the world.” Even if the world does not always recognize it, consecrated chastity remains in every case effective in a mystical manner in the world.”[52]
St. John Paul II dedicated many lines to this topic in the Apostolic Exhortation Vita Consecrata. We cannot go on to list all the references, but cite only one of the more significant paragraphs, which is included partly in our formula of profession of vows.[53] “The first duty of the consecrated life is to make visible the marvels wrought by God in the frail humanity of those who are called. They bear witness to these marvels not so much in words as by the eloquent language of a transfigured life, capable of amazing the world. To people’s astonishment they respond by proclaiming the wonders of grace accomplished by the Lord in those whom he loves. To the degree that consecrated persons let themselves be guided by the Spirit to the heights of perfection they can exclaim: “I see the beauty of your grace, I contemplate its radiance, I reflect its light; I am caught up in its ineffable splendour; I am taken outside myself as I think of myself; I see how I was and what I have become. O wonder! I am vigilant, I am full of respect for myself, of reverence and of fear, as I would be were I before you; I do not know what to do, I am seized by fear, I do not know where to sit, where to go, where to put these members which are yours; in what deeds, in what works shall I use them, these amazing divine marvels!”[54] The consecrated life thus becomes one of the tangible seals which the Trinity impresses upon history, so that people can sense with longing the attraction of divine beauty.”[55]
It is the Holy Spirit who moves interiorly and “enables new men and women to recognize the appeal of such a demanding choice. Through his power, they relive, in a way, the experience of the Prophet Jeremiah: ‘You have seduced me, Lord, and I have let myself be seduced’ (20: 7).”[56]
It is said that St. Teresa of Calcutta once asked St. John Paul II the reason why there is a crisis of vocations, when vocations of special consecration are something so attractive and beautiful. He responded to her question saying: “Because they have stop presenting them in a fascinating manner.” In order to do this, what comes first is our very own witness of love for God, of a life which is poor, chaste, obedient, devoted to Mary, one of fraternal charity and a preferential love for the poor, in such a way that people can also say of us as Tertullian testifies it was said of the first Christians: “See how they love one another, how they are ready even to die for one another.” It is this witness which makes many people discover “with longing, the attraction of divine beauty.”
4. Unanimous Action
Then, our prayer and our testimony of consecrated life must be united with an active collaboration in the urgent task of awakening the seed of the vocation to the consecrated life which is present in many souls, especially in youth and children. As Pope Benedict XVI said: “The Lord makes use of the witness of priests who are faithful to their mission in order to awaken new priestly and religious vocations for the service of the People of God.”[57]
Therefore, our fidelity, not only individually, but as an Institute, plays a key role in the magnificent and fascinating work of ‘bringing forth sons for God.’ The reason for this is very simple: “For every gift of the Spirit is granted in order to bear fruit for the Lord,”[58] which is particularly true regarding the charism received by the Founder of a Religious Institute. Therefore, the increase and perseverance of vocations to the consecrated life within our Institute will depend also on our fidelity to the charism that the Holy Spirit has entrusted to us through our Founder. This implies a great responsibility on our part. That is to say, if we, as a Religious Institute, are not faithful to our charism, we will lose our raison d’etre within the Church. “And God will stop sending vocations.”[59] St. John Paul II said: “In Christian discipleship and love for the person of Christ there are a number of points concerning the growth of holiness in the consecrated life which merit particular emphasis today. In the first place, there is the need for fidelity to the founding charism and subsequent spiritual heritage of each Institute. It is precisely in this fidelity to the inspiration of the founders and foundresses, an inspiration which is itself a gift of the Holy Spirit, that the essential elements of the consecrated life can be more readily discerned and more fervently put into practice.”[60]
From our charism we can draw some precise guidelines regarding how we should carry out the apostolate for vocations. Our Directory of Consecrated Life indicates clearly and succinctly the following: “One indispensable apostolate is that of pastoral care for vocations, in which we must invest our best resources, with a serious dedication to working with youth,[61] and by carrying out well our proper apostolates.”[62]
Among our proper apostolates we can mention: Spiritual Exercises, proper parochial pastoral care, catechesis, the liturgy; preaching in a prudent, direct, and convinced manner about the consecrated life, in such a way as to exalt its beauty and sublimity so as to undo arguments which are contrary to it; spiritual direction properly carried out and practiced, works of mercy, youth festivals, camps, apostolate with university students and professionals, work with children—especially the altar boys—oratories faithful to the spirit of John Bosco, righteous and careful pastoral care for families—which in itself is vocational—(in a special way the practice of home visits, and apostolate of presence and accompaniment of families which are going through difficult times), popular missions, the promotion of the true devotion to the Blessed Virgin, catholic publications and apostolate with the Third Order. Of course, these without neglecting those apostolates which are unheard of, but which are in conformity with our charism.
All of this goes together with the faithful testimony of our consecration according to the proper way of living of our Institute. A good testimony of consecrated life, in itself, draws in, inquires, inspires. Living authentically our religious life is possibly—after prayer—the most conducive means to promoting vocations. That is why Archbishop Fulton Sheen said: “The mortified priest, the priest who is detached from the world—these inspire, and Christify souls […] It is not possible to create esteem for the priesthood except through an admiration for the priest’s victimhood. No priest begets a vocation… except under the shadow of the Cross.”[63] And so, it is of great importance that each one take the time to examine himself in good conscience before God, to see whether, within the role or responsibility in which he is serving the Church, as entrusted to him by the Institute (pastor, formator, missionary ad gentes, etc.), he is making sincere and ardent efforts towards the promotion of priestly and religious vocations.
The same thing is affirmed in our proper law when it says that we must “promote vocations by giving a faithful and joyful witness of the consecrated life, performing with generosity, discernment, and responsibility our proper apostolates, and working in fraternal communion: carrying out the apostolate not in an individual manner but in brotherly collaboration, which is the only truly efficacious way.”[64]
A particular mention must be made about the just formation required for the vocations which God sends us. For this reason, we affirm that “what must be done first is to go in search [of vocations] and secondly, something very important, it is necessary to find for these vocations an adequate formation,”[65] because “without good formation, God does not give an abundance of vocations. [Consequently,] we must ‘make intense efforts to foster vocations and to provide the best possible priestly formation in the seminaries.’”[66]
Once again, I encourage you to be saintly determined to not tolerate anything that could impede the flourishing of vocations, even to the point of being disposed to martyrdom for this cause, were it necessary, knowing how to maintain an unbreakable steadfastness to be faithful to God who is the Author of every vocation and the one who is most interested in their flourishing. In other words, we must not place obstacles in the work of God.[67]
“And as God is very generous in fostering vocations where the conditions are right, so too must we be generous in sending the already blossoming priestly and religious vocations, wherever it be necessary, being certain that ‘God does not let himself be outdone by anyone in generosity,’ and that it will always be true that whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully (2 Cor 9:6).”[68]
St. John Paul II said: “The invitation of Jesus, ‘Come and see’ (Jn 1: 39), is the golden rule of pastoral work for promoting vocations, even today. Following the example of founders and foundresses, this work aims at presenting the attraction of the person of the Lord Jesus and the beauty of the total gift of self for the sake of the Gospel. Thus, the primary responsibility of all consecrated men and women is therefore to propose with courage, by word and example, the ideal of the following of Christ, and then to support the response to the Spirit’s action in the heart of those who are called.”[69]
By the grace of God, we have many vocations, and this is without a doubt, a sign of the vitality of our congregation, as well as a proof of the action of the Holy Spirit in our work. The words of our beloved St. John Paul II confirm this: “Vocations are a proof of the vitality of the Church. Life engenders life… they are also a condition for the vitality of the Church… I am convinced that the Holy Spirit does not cease to work in souls. On the contrary, he works with even more intensity.”[70] “The Lord’s call can never be understood in merely human terms; the work of the Holy Spirit is a mystery.”[71] Vocations “are a work of the Holy Spirit,”[72] and it is the Holy Spirit who “is interested ‘in first person’ in the success of this work.”[73]
* * * * *
Dear priests, seminarians, and brothers: God has called us to a holy life, not according to our works but according to his own design and his grace.[74] And so, this upcoming March 25th with souls filled with joy and gratitude, we will celebrate the 33rd anniversary of our beloved Institute. Let us be united in giving thanks to God and the Virgin of Lujan not only for the gift of the vocation within this beautiful Religious Family but also for the innumerable blessings given to the Institute during this time, particularly for the immense graces of new foundations, conversions, new vocations, and trials.
“The vocation is an act of love which can only be repaid by love.”[75] Therefore I invite you to a renewal in the charism of our religious family so as to always be faithful to God. And, in imitation of the Mother of the Incarnate Word who remained faithful her entire life to the fiat she pronounced at the Annunciation, even when she saw her most beloved Son die on the cross, let us also remain faithful to the service of the mystery of the Incarnation. Let us bring forth as many vocations of special consecration as He wants to grant us.
May Mary Most Holy, who by the unction of the Holy Spirit gave a body of flesh to the Priestly Messiah, protect in her womb all the religious of our beloved Congregation and so, belonging to her ever more completely, we may be more assimilated to the Priest-Victim. May we be granted the grace to pass on the torch of life which He himself has lit in our souls.
Happy Feast Day of the Incarnation of the Word!
Fr. Gustavo Nieto, IVE
General Superior
[1] Directory of Consecrated Life, 325; cf. Notes of the V General Chapter, n. 24; Acts of the V General Chapter, act n. 6 (07/12/2016).
[2] Cf. Constitutions, 7.
[3] Ibid.
[4] Cf. Directory of Spirituality, 216.
[5] Directory of Consecrated Life, 413.
[6] Cf. saint Luigi Marie Grignion de Montfort, Treatise on True Devotion to the Blessed Virgin, 219.
[7] Cf. Lumen Gentium, 65.
[8] Catechism of the Catholic Church, 723.
[9] Cf. Redemptoris Mater, 43.
[10] Directory of Spirituality, 118.
[11] Cf. Directory of Vocations, 1.
[12] Saint John Paul II, Message for the XXIII World Day of Prayer for Vocations, January 6, 1986.
[13] Ibid.
[14] Born in Illinois, United States of America, he was Auxiliary Bishop of the Archdiocese of New York and Bishop of the Diocese of Rochester, NY. He is well known for his preaching and his work on radio and television.
[15] Ven. Fulton Sheen, The Priest is Not His Own, (San Francisco: Ignatius Press, 2005), p. 272.
[16] Gen 1: 28
[17] Saint John Paul II, Homily for International Congress for Vocations, May 10, 1981.
[18] Cf. Ven. Fulton Sheen, The Priest is Not His Own, pp. 61 and 69. Emphasis added.
[19] Cf. Saint John Paul II, Message for the XXIX World Day of Prayer for Vocations, May 10, 1992.
[20] Cf. Saint John Paul II, Homily for International Congress for Vocations, May 10, 1981.
[21] Cf. Ven. Fulton Sheen, The Priest is Not His Own, p. 68.
[22] Saint John Paul II, Interview with Journalists on a flight from Rome to Montevideo, 1988: “… it is necessary to find an adequate formation for these vocations. I would say that the condition for a true vocation is also an apt formation. If this is lacking, vocations do not come, and Providence will not give them to us.”
[23] Saint John Paul II, Message for the XXIII World Day of Prayer for Vocations, January 6, 1986.
[24] Code of Canon Law, 233 § 1 and 2.
[25] Benedict XVI, Message for the XLVII World Day of Prayer for Vocations, April 25, 2010.
[26] Ven. Fulton Sheen, The Priest is Not His Own, pp. 62-63.
[27] Acts 6: 2.
[28] Ven. Fulton Sheen, The Priest is Not His Own, p. 63.
[29] Mt 22: 9.
[30] Cf. 2 Cor 5: 14.
[31] Saint John Paul II, Address to Priests and Religious at the Cathedral of Siena, April 14, 1980.
[32] Directory of Spirituality, 290.
[33] Giorgio Papasogli, Life of Don Orione, chapter 41.
[34] Cf. Saint Luigi Orione, Circular on “Seeking out Vocations,” Tortona, August 15, 1927.
[35] Ibid.
[36] Directory of Spirituality, 290.
[37] Ibid., 118.
[38] Pontifical Work For Ecclesiastical Vocations New Vocations for a New Europe, May 5-10, 1997.
[39] Directory of Minor Seminaries, 2; Cf. Juan Bautista Lemoyne, Memorias Biográficas, XIV, 133. (Translated from Spanish).
[40] Cf. Saint Luigi Orione, Circular on “Seeking out Vocations,” Tortona, August 15, 1927.
[41] Saint John Paul II, Inaugural address on the occasion of the 4th General Conference of the Latin American Episcopate, October 12, 1992.
[42] Cf. Saint John Paul II, Message for the XXIII World Day of Prayer for Vocations, January 6, 1986.
[43] Directory of Spirituality, 292.
[44] Cf. Lk 6: 12.
[45] Mt 9: 38; Lk 10: 2.
[46] Cf Mk 3: 13.
[47] The witness of the fulfillment of this prophecy was presented by one of the priests of the IVE for the Process of Beatification of Paul VI.
[48] Ven. Fulton Sheen, The Priest is Not His Own, p. 69.
[49] Benedict XVI, Responses to the questions posed by the American Bishops, Washington, DC, April 16, 2008.
[50] Saint John Paul II, Message for the XXIII World Day of Prayer for Vocations, January 6, 1986.
[51] Saint John of Avila, Complete Works, Letter to Fray Luis of Granada, vol. 1, pp. 260-261. (Translated from the Spanish edition).
[52] Blessed Pope Paul VI, Apostolic Exhortation Evangelica Testificatio, n. 14.
[53] Cf. Constitutions, nn. 254-257.
[54] simeon the new theologian, Hymns, II, vv. 19-27: SCh 156, 178-179.
[55] Saint John Paul II, Apostolic Exhortation Vita Consecrata, 20.
[56] Ibid., 19.
[57] Benedict XVI, Message for the XLVII World Day of Prayer for Vocations, April 25, 2010.
[58] Saint John Paul II, Apostolic Exhortation Vita Consecrata, 4; cf. Saint francis de sales, Introduction to the Devout Life, part 1, chapter 3.
[59] Conclusions of the IV Extraordinary Meeting of the General Council of the Institute with the participation of the Provincial Superiors, Superiors of the Vice-Provinces, and Delegations, 2005.
[60] Saint John Paul II, Apostolic Exhortation Vita Consecrata, 36.
[61] Ibid., 64.
[62] Directory of Consecrated Life, 308.
[63] Ven. Fulton Sheen, The Priest is Not His Own, pp. 64 and 72.
[64] Directory of Consecrated Life, 308.
[65] Directory of Vocations, 87; op. cit. Saint John Paul II, Interview with Journalists on a flight from Rome to Montevideo 1988.
[66] Saint John Paul II, Homily—Mass at the Major Seminary of Seoul, Korea, May 3, 1984. Cf. Directory of Vocations, 87.
[67] Directory of Vocations, 90.
[68] Ibid., 91.
[69] Saint John Paul II, Apostolic Exhortation Vita Consecrata, 64.
[70] Saint John Paul II, Homily—Inauguration Mass of the International Congress for Vocations. 1981. OR 1061, p 14.
[71] Saint John Paul II, Meeting with the Religious Superiors of Sweden during the visit to the Church of Saint Lawrence in Uppsala, Sweden, June 9, 1989.
[72] Saint John Paul II, Meeting with the Priests, Religious Men and Women, and the laity in Ivrea, Italy, March 18, 1990.
[73] Ibid.
[74] 2 Tim 1: 9.
[75] Fr. Carlos Buela, IVE, Juan Pablo Magno, Ch 31.
