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Answer The Call. This is true whether across the world or in our own backyards.

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Hearing the Call is changing destinies through our three-pronged approach. Provide immediate hearing healthcare to those with no access to hearing healthcare, globally, and at home.

Partner with communities, globally and at home, to train and support long term hearing healthcare through scholarships, equipment, and building clinics. Train, educate and equip on-site caregivers to create sustainable hearing healthcare in the areas we are serving, along with equipment, continuing education, and support. Hesham Jordan After losing his family and his hearing during the Syrian Civil War, Hesham showed his love for the audiologist who helped him hear again. Mosets South Africa Mosets was struggling in school. Many people say that when one has found his vocation, he will be completely sure, and no doubt will remain in his mind.

This is not always a realistic expectation, as can be seen by reflecting on other major decisions in life. Should I accept this job offer? Should we move to another state? These are prudential decisions. Unlike mathematical questions such as, what is five plus six, or physical questions such as, how much oxygen does it take to burn so much carbon, they do not admit of complete certainty. We cannot always be absolutely sure that we are doing the right thing rather than the wrong thing, and much less can we be sure that we are doing the best thing rather than second best.

We should do what is most reasonable, and not expect anything like scientific certitude. Sometimes young people, seeking that kind of certitude, will look at one religious group after another, unable to settle on one.

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It is certainly praiseworthy of them to desire to join the group where they can best serve God and the Church; however, it is not possible to have absolute certainty about such matters. We must accept this uncertainty as part of our human condition. Another way people look to find their vocation is in feelings. Sometimes this is linked to the idea that attraction to some way of life is a sign from God that one should choose it. But whether or not it is connected with the idea of a sign, many people do think that God calls people by their feelings, that someone should choose the way of life to which he feels most attracted, rather than the one he determines to be best for him.

Sometimes, if they are not attracted to religious life, they will never seriously consider it. Other times, they may consider it, and may even want to enter, but not do so because they do not have this attraction. Or they may be unable to decide whether they have this attraction; and spend long periods looking with themselves to discern just where their attractions lie. Their search is not focused outwards, on how they can best serve God and the Church, but on their own selves.

This way can also have difficulty in the decision. What if I have only a slight attraction? Or if I am attracted at times, but not all the time? The theory of attraction takes away some of the vagueness from vocation, yet still leaves it something quite mysterious. But in reality, it is not necessary to have an attraction to religious life. In fact, in many ways it is better to enter religious life only because it is more perfect, and not to have an attraction to it.

Teresa of Avila alsospeaks of the happiness God gives to such people. Though I could not incline my will to being a nun, I saw that this was the best and safest state, and so, little by little, I determined to force myself to embrace it…. When I took the habit, the Lord at once showed me how great are his favors to those who use force with themselves in His service.

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Still others think that only extraordinarily virtuous and holy people are called to religious life, only they are able to live it. Few people, of course, would presume that they are extraordinarily virtuous and holy, and thus this is an obstacle to choosing religious life, or deciding they have a vocation to it. However, while it is difficult, we look to God for the strength we need. In connection with this or with the attraction theory, some people think that a true vocation must exclude attraction to persons of the opposite sex, e.

Any anxiety or worry thus arising from difficulty in deciding on a vocation is not allayed by some of the teachings about the choice of vocation: on the one hand, that each person has one definite vocation, and whether he follows it practically determines whether he will be saved. These are some of the current ideas about vocations. The traditional ideas were quite different. The question of a vocation to religious life might not even be brought up.

If it were brought up, it would only be in order to give a reason why someone in the aforesaid situation should enter religious life. It was understood that when one sincerely intends to serve God in the religious life, and has no prohibitive impediments, it is a sufficient sign of his vocation, and he need not fear being deceived about it. Long deliberation before entering religious life, or a sensible attraction to the life, are unnecessary.

How singular a thing it is, when there is question of entering religion i. The saints, however, do not talk thus. Thomas says that if the vocation to religion should even come from the devil, we should nevertheless follow it, as a good counsel, though coming from an enemy. John Chrysostom, as quoted by the same St. Thomas, says that God, when he gives such vocations, wills that we should not defer even a moment to follow them. Christ requires from us such an obedience that we should not delay an instant… [It is not necessary to deliberate for a long time.

Let us also hear what St.

And therefore we must not judge that a vocation is not a true one, if the individual thus called, before putting it in execution, does not feel any longer those sensible movements which he felt in the beginning. It is enough that the will remains constant in not abandoning the divine call, and also that there remains some affection [4] for this call.

To know whether God will have one become a religious, one ought not to expect that God himself should speak or send to one an angel from heaven to signify his will.

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And as little necessary is it that ten or twelve Doctors should examine whether the vocation is to be followed or not. But it is necessary to correspond with the first movement of the inspiration, and to cultivate it, and then not to grow weary if disgust or coldness should come on; for if one acts thus, God will not fail to make all succeed in his glory. Nor ought we to care much from what quarter the first movement comes. The Lord has many means to call his servants.

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Sometimes he makes use of a sermon, at other times of the reading of good books. Some, as St. Anthony and St. Francis, have been called by hearing the words of the Gospel; others by means of afflictions and troubles that came upon them in the world, and which suggested to them the motive for leaving it. These persons, although they come to God only because they are disgusted with the world or out of favor with it, nevertheless, failing not to give themselves to him with their whole will, [The first principle again: the essential thing is to try to serve God in that way of life.

This was written centuries ago, but the problem St.

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Alphonsus was addressing still exists today. In fact, it is now even worse. The view presented in this passage concerning the choice of religious life is quite opposed to our modern [6] view. It would now be considered rash to choose to enter religious life without having thought about it for a long time. But if St. Alphonsus and the other saints were right about these things, then the modern view is wrong, and there is no need for those who desire religious life to have much anxiety about choosing it.

The traditional understanding of a vocation is quite simple. It is based upon just three premises. It is fundamentally the same kind of choice as the choice of which college to attend, or which job to take, although it is usually a more important choice. Second, religious life is in itself the better way of life. Thus if there is no reason why something else would be better in a particular case, and religious life is a possibility, it is the better choice.