De Electione

De Electione

There are three times when it's most fitting to make choices rightly. The first time will be when the divine will is so compelling that all doubt, indeed even the ability to doubt, is removed from the soul, preventing it from following such an impulse; as we read happened to blessed Paul, Matthew, and some others when Christ called them. The second is when it becomes clear and evident, through some prior experience of consolation, desolation, or various spirits, that the divine will is being revealed. The third is when someone, through the tranquility of the soul and considering the end for which they were created (namely, for the glory of God and their own salvation), chooses a specific way of life established within the boundaries of the Catholic Church, by which they can more conveniently and securely move toward their ultimate goal. Moreover, tranquility is recognized to be present whenever the soul, untroubled by various spirits, freely exercises its natural powers. Therefore, unless the choice arises from the benefit of the first or second time, there remains a recourse to the third, which is distinguished by two following methods. The first way to approach a good and healthy choice is through six consistent points. The first point is to present the matter at hand for consideration, whether it should be accepted as a duty or benefit, or rather rejected, and likewise for other matters that pertain to a changeable choice. The second step is to bring before my eyes the purpose of my creation, so that I may, with praise to God, be saved, and not lean toward either side of embracing or rejecting the matter at hand: rather, I should remain in a kind of balance, prepared in spirit, so that I may be fully drawn to the part that I recognize will be more fitting for the glory of God and my own salvation. Third, I ask for God's mercy, that He may grant me the wisdom to guide my mind and inspire my will, directing me toward whatever I should pursue, while still using my reason faithfully and piously: through which, having grasped and tested God's will, I may be led to my choice. Fourth, consider how many advantages or supports will come to me in pursuing my goal from such a duty or benefit received; how many again will threaten me with inconveniences and dangers from the same source; furthermore, how many advantages and supports, as well as challenges and losses, I might expect if I set that aside. Fifth, having established these points, reason both sides: and according to the judgment of reason, setting aside all carnal desire, make your choice. Sixth, once the choice is made, you should quickly rise to pray and offer it perfectly to God, if it pleases Him, to be received and established. The proper way to choose well is distributed into four rules and one annotation. The first rule is that when it is necessary to make a choice, one should feel within oneself the affection that comes from God's love poured out from heaven, and the chooser should be aware of what holds their affection—whether it be much or little—toward the chosen matter, and that it should arise solely from God's love and with a view to what is good. The second thing is to consider if a man were to come to me, someone from whom I desire nothing but perfection, and he were to appear uncertain about such a choice, what I would advise him to decide. Therefore, I should also consider what I would do and how I would guide him. Third, I should consider with myself what I would prefer to have observed if death were to come upon me in this moment of deliberation. Therefore, I can easily understand what I should choose now. Fourth, I need to consider how I would want to be judged when I stand before the tribunal. Knowing this now, I should use it so that I may be more secure at that time. Finally, I must note that according to these four rules, which I must carefully observe for my own salvation and the peace of my soul, I need to define my choice and offer it to God for approval at the last point of the preceding method. Regarding the improvement or reform of one's state of life, something must be done by everyone. First of all, it should be noted that if someone is bound by either marriage or an ecclesiastical office (the quantity of temporal goods, whether great or small, does not matter), and thus cannot devote time or is reluctant to engage in the choices of mutable things, it is worthwhile to provide them with a method or some formula that can help them improve their life and personal situation. Therefore, whoever has been given such a condition must rightly establish and pursue the end of creation and their own life through the aforementioned Exercises and must pay attention to the ways of choices, diligently gathering how to have a sufficiently large household and family: how to manage and administer it appropriately: how to instruct it with words and examples: how much further they may draw from their possessions for their own or domestic uses: what they should give to the poor or spend on good works; without seeking anything else or asking, except what brings honor to God and secures their own salvation. Let each person be convinced that they will advance in spiritual studies only to the extent that they detach themselves from love of self and concern for their own comfort.