By Benjamin Mann
It is quite traditional and correct to speak of “discerning a vocation” – particularly to consecrated life or the priesthood, though also in regard to marriage, careers, and other major commitments. In modern Western culture, however, the idea of vocational discernment has become problematic, producing unnecessary indecision and anxiety.
The problem is not with the traditional concepts and language, but with us and our mindset. Shaped by the modern sensibility of intense self-consciousness, and by the consumer culture’s obsession with options and the “pursuit of happiness,” we think too much about ourselves and our preferences. Often, we are looking for the wrong things in a vocation. And we approach the discernment of our calling in a correspondingly wrong way.
This is true across the board: with regard to choices like marriage and work, just as for consecrated religious vocations and the priesthood. In all these areas, we invest the idea of a vocation with expectations our forebears did not have. We think that discernment consists in figuring out whether those expectations will be met. Then we become frustrated when no option seems to fit the bill.
Our expectations are wrong. Consciously or not, we sometimes expect a vocation to solve all of our problems, answer all of our questions, and satisfy all of our desires. But these are not the purposes of a vocation. Discernment, likewise, does not consist in finding the choice that will meet those expectations.
Your vocation will not live up to these unrealistic hopes. Nothing in this world will answer all your questions, solve all your problems, or satisfy all your desires. These are impossible, immature ambitions, and the spiritual life consists largely in realizing that they are impossible and immature.
The purpose of life is the unitive devotional service of God, which includes the love of our neighbor (in whom God dwells). This is the real purpose of any vocation. Some forms of life, such as monasticism, are ordered directly to this end; other states of life are oriented toward it indirectly. But these are only different versions of the one human vocation: to love and serve God, and become one with him in Christ.
A vocation – any vocation – is a school of charity and a means of crucifixion. Your vocation is the means by which your self-serving ego will die in order to be resurrected as the servant and lover of God. This is all that we can expect; but this is everything – the meaning of life, all there really is.
My vocation is where I will learn to let go of my questions, carry the cross of my problems, and be mysteriously fulfilled even when I am not happy. We have some choice as to how we will undergo that process; we do not – so long as we abide in the grace of God – get to choose whether we will undergo it.
This, it seems to me, is the attitude we should bring to discernment. I am not choosing between makes and models in a store, looking for the perfect fit or the best value. One is faced, rather, with the question: How I should lose my life, in order to save it? (Luke 9:24)
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Of all the wrong expectations that we bring to vocational discernment, perhaps the most pernicious is the expectation that “everything will finally make sense.” We imagine that our true calling, when we find it, will bring a kind of total coherence and resolution to our fragmentary, broken, unresolved lives.
Modern life – with its combination of extreme intensity and instability – promotes both the inner fragmentation of the psyche, and the intense self-focus that makes such fragmentation especially painful. Naturally, we want the pieces to be put back together, the loose ends tied up. But we cannot expect this in the course of our present, earthly lives.
To be sure, a true vocation will have a certain coherence about it: one will understand his task, his direction, in a new way. He will have a degree of clarity, at least regarding which route he is to take on the pilgrimage toward his ultimate destination.
But it is a trap – and perhaps a very common one – to think that my vocation will sort out and join together all the scattered puzzle-pieces of my life, healing all the inner disintegration and painful incoherence of my past, present, and future. Your vocation will not cause life to make sense in that way.
Discernment is not about finding the hidden, magic key that will unlock your life and solve the riddle of your being. When you figure out what you ought to do with your life, and begin to do it, you will be just as much a mystery to yourself as you are now. Your daily confusions, recurring frustrations, and deep puzzlements will remain. Life, even life illumined by faith, will be an enigma – at least as much as before.
This is how things must be for us on earth. Things will be different only in the world to come: where we will see clearly what we now see only “through a glass, darkly” (1 Cor. 13:12), where my secret and eternal name – which I do not even know yet – will be given to me (Rev. 2:17). Your vocation is not the answer to the question of your being; it is only a part of God’s pledge that the answer will be given in the end.
Nor will your vocation heal the deep sense of incompleteness and longing that you feel. This is critical to realise. Many people fail in their vocation – perhaps especially in the vocation of marriage – because they expect their life’s calling to satisfy, or at least take away, the impossible and inexpressible longing that lies within them: that strange mix of awe and desire and sadness before the mystery of existence.
But your vocation, whatever it may be, cannot do that either. That longing is ours as long as we are in this world. We must bear it, and let it become a “vacancy for God.”
All of this – the sadness and perplexity of life – will accompany you in your vocation. It will exist, with no contradiction, alongside the joy and truth of the Gospel. It is what we must suffer until we are fully united with God in eternity.
But that union must begin here and now, if it is to occur at all. Your vocation, in the end, is simply the means by which you will allow it to occur.
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“There’s no escaping yourself,” conventional wisdom says. That is perhaps half-true, at least in the order of nature. But it is not true in the order of grace. There, God provides an escape, or something better than an escape: a transcendence that preserves all our natural gifts, while taking our focus off of ourselves. We remain ourselves; but our focus simply rests on the Lord – “everywhere present and filling all things.”
Then we have escaped: we no longer look at ourselves, anxiously or pridefully or in any other way, beyond the bare and necessary minimum. We simply look upon Christ, and on our neighbour with whom he identifies himself. (Paradoxically, it is only then – when we have almost completely forgotten ourselves – that we see ourselves rightly, and know who we really are.)
But that is the only escape there is. You cannot take a shortcut simply by getting married, or becoming a missionary, or changing careers, or joining a monastery. Such choices must be made, and such responsibilities embraced; but they will not, in themselves, provide any escape from ourselves. These external situations are only necessary means, the circumstances in which our liberation becomes possible.
You will enter into a new state of life, your chosen and God-given vocation; and yet, because you have not been radically renewed, you will experience it as largely familiar once the novelty has worn off.
Someday this will not be the case: you will be changed, if you persevere. But this change in you will not occur through the mere changing of circumstances. They will reshape you – God will reshape you, through them – over the course of years.
Slowly, you will be freed from the trap of selfishness in which you were born. In the school of your vocation, Christ will teach you to forget your wants, and even your needs, for the sake of the charity that “seeks not its own” (1 Cor. 13:5).
No matter what calling you embrace, your vocation must be your means of letting Jesus into your life completely, learning to love God more than yourself.
This does not mean fixating on a sentimental idea, or worshiping an enthroned mental abstraction. It means living in the fullness of Reality: recognizing and loving the Lord who is absolutely transcendent yet totally present, the Son of God who “plays in ten thousand places, / Lovely in limbs, and lovely in eyes not his / To the Father through the features of men’s faces” (G.M. Hopkins).
That one of these faces should be your own, and that the light of your eyes should be the light of Christ living within you: this is the goal of your vocation, whatever it may be.
But you will not reach that goal by ordinary human means: not by the calculation, strategy, and careful hedging of bets that seem – but only seem – to make the world go around.
The central question in discernment is: How shall I die with Christ, to rise with him? How will I lose my life to find it? What will bring me to the point where I can say, with St. Paul: “It is no longer I who live, but Christ who lives in me”?
Such thinking is more than countercultural; it goes beyond our natural inclinations. But this is the perspective of the Gospel, the self-emptying attitude of Christ that should also be in us. And it is the only mindset by which we can revive three vocations – marriage, consecrated life, and the priesthood – that are currently in trouble.