We celebrate the 63rd World Day of Prayer for Vocations on 26th April. Pope Leo XIV in his message on this occasion invites ‘everyone –– in families, parishes and religious communities, as well as bishops, priests, deacons, catechists, educators and all the faithful –– to commit themselves fully to creating conditions that allow this gift to be embraced, nourished, protected and accompanied, so that it may bear abundant fruit.’ It is obvious from his message that vocation promotion is essentially an ecclesial responsibility. No one is exempt from it. It is not to be considered as a job of only those named as vocation promoters in dioceses and religious communities. Though vocation promotion is the responsibility of each baptized Christian, the present article intends to highlight the challenges, expectations, and the role of Consecrated people to be role models of it.

Challenges galore

Vocation promotion to the priestly and religious life presents a multifaceted challenge in a secular, capitalist, and tech-driven world where religious ideals and values have taken a back seat. The modern capitalist culture, with its allure of a comfortable, luxurious life, and the many career options and opportunities the postmodern era offers for an independent life are part of the challenges we face today. Moreover, the impact of the present-day digital culture, forcing individuals to spend most of their time in a virtual world, is another serious challenge. Within this overall context, the Church, as the people of God, often fails to live up to the Gospel ideals. Failure to live up to the ‘greater righteousness’ demanded by Jesus starts from the family, the smallest unit and extends to larger units like parishes, dioceses, religious orders, etc.

Vocation Promotion

Before we move on, it is fitting that we understand what we mean by the phrase ‘vocation promotion’. It is the organised effort by individuals and groups to help individuals recognise, discern and respond to their inner calling. The inner calling could be to embrace marriage and family life, to become a priest, to join a religious/secular/apostolic community, or to remain a single individual. However, ordinarily, when we refer to vocation promotion in religious circles, we mean the priesthood and religious life.

Adverse Factors

It is important to be aware of factors that negatively affect vocation promotion. There are priests and religious who are least concerned about vocation promotion. They either think that vocation promotion is the task the few vocation animators or they are under the delusion that there is no need for any active promotion of vocations. They presume that if God calls someone, they will automatically become a priest or a religious. It is all God’s work, and we have nothing to do with it. Moreover, a few among the religious and priests are not happy with their lives as consecrated persons, and they carry a negative attitude towards vocation promotion. Some openly admit that they are unhappy and frustrated with their own life and therefore do not want to promote anyone else to the same way of life.

Others hold that if vocations to the religious life and the priesthood are declining, it is a natural phenomenon, with various factors contributing to it. We can do nothing about it. It is as if saying that God is not calling people anymore to this way of life, or the present world, or the church does not need people to dedicate their entire life exclusively for God and for others.

Another area of grave concern is the way vocation promotion and recruitment are done in our country. As we know, there has been a sharp decline in the number of vocations, especially from areas that previously produced many. Today, most vocations come from the Tribal belts of Chotanagpur and North East India. During summer holidays, many dioceses in these areas organise vocation camps and religious communities are invited to take part. Boys and girls who attend these camps come with different motives. Some come with a genuine sense of being called and want to find out which religious order or diocese is most suitable for them. Others are sent by their families or the parish priest and they have no notion of what consecrated life is. Some get inspired after participating in a vocation camp, and join a religious order or a particular diocese.

What is most unfortunate in such places is the way the vocation promoters from different Congregations compete to get candidates. It looks as if they come to get as many candidates as possible by any means. Candidates who are recruited in this way without sufficient vocation may not last long. Once they return to their places, some find it difficult to get on with their life. Some feel rejected by their own parents. Often, they are misunderstood by their families and seen as failures.

Declining Numbers  

It is an undeniable fact that the Church is facing a steady decline in vocations to priesthood and consecrated life for the past few decades. For instance, between 1970 and 2024, there were about 25,000 fewer priestly vocations, a drop of 40%, according to Georgetown University. The latest data from the Fides Agency shows that while the number of Catholics has increased across all five continents, including Europe, the number of priests, seminarians, and religious continues to decrease.

Of course, many factors contribute to the decline of vocations to priesthood and religious life. According to some studies, the way women religious orders, heeding the call of Vatican II, implemented renewal in their orders led to their decline. They point out that in dioceses that did not implement the call of Vatican II immediately or religious orders that did not change from their traditional way of life, did not experience a decline of membership at that time. Today, entrants to religious life seem to prefer religious orders having distinct religious dress and a stricter way of life.

Does this mean that the religious orders that underwent renewal according to the spirit of Vatican II were wrong? Did the Spirit of God make a mistake in saying that not only consecrated persons but all are called to holiness in the Church? Was it necessary for some religious people to adopt secular clothes or religious dress that is more suitable in a particular culture? For instance, after Vatican II many religious orders in India chose uniform sarees with colours that symbolise a life of renunciation according to Indian culture rather than a religious habit that is considered Western and foreign.

Moreover, the social need to cater to the poor, which prompted many founders of religious orders in the last few centuries, has also changed. In the developed countries, the State takes care of such needs as education and health care, and there is no need for religious to respond to such needs. But does this mean that the vocation to the consecrated life has no relevance in the contemporary world? Responding to the ‘signs of the times’, religious life too has undergone changes. What is important is to continue discerning God’s will in the realities unfolding before our eyes and to respond to the new needs emerging in the present-day world.

The sacred Scriptures and the history of the Church make it clear that God calls individuals for a particular purpose. Jesus chose the twelve apostles to be with him and to be sent out to proclaim the message (Mk 3: 14). While reflecting on the Second Vatican Council’s ‘Lumen Gentium’ during his weekly General Audience, Pope Leo affirmed that “Every baptised person is an active agent of evangelisation…” However, the Pope also noted that a particular demonstration of this charismatic vitality is offered by consecrated life, which continually germinates and flourishes through the work of grace. God continues to call us to spread His Good News. As consecrated persons, how do we help the young to listen and respond to that call?

Role of Consecrated Persons

Consecrated persons have a major role in promoting vocations. By giving more emphasis to one’s ‘being’ than ‘doing,’ consecrated persons become a powerful witness to this way of life. It means striving to become the best version of what one is called to be by nourishing and growing in one’s vocation daily.

Besides, religious communities need to cultivate “a culture of vocation promotion,” says a study done by the Jesuits. Such a culture begins by missioning properly trained personnel to work full-time in vocation promotion, preferably in teams, strategically using social media, and building up networks of support by collaborating with local communities, people in charge of various ministries, and other lay associates. It also invites each consecrated person to take personal responsibility for attracting young people by praying each day for vocations, welcoming them into our communities, and giving witness to lives that inspire and attract the young.

Vocation promotion today requires personal accompaniment to help young people to discern their vocation. This is ideally done even before the candidate leaves his/her home to join a seminary or a formation house. If that is not possible, it is the responsibility of the vocation promoter to make it clear to candidates and their families that they will discern their vocations, rather than giving the impression that they are already joining a diocese or a religious institute.  

Before recruiting, it is important that vocation promoters visit families to know the family background of the person who shows interest. When candidates are brought to the formation houses, it is the responsibility of the vocation promoter to educate the family about the continued discernment throughout one’s formative period. Parents need to realize that vocation discernment will continue as long as the candidate is going through her/his initial formation.

Concluding Remarks

Vocation promotion is a holistic, pastoral and strategic effort to guide individuals in discovering and responding to their calling. All members of a community participate in encouraging vocations through prayer, witness and hospitality. Promoting vocations is closely linked to our first vocation, namely, to be fully human. It involves meeting one’s primary and adult human needs. It includes building a relatively mature relationship with God, having the ability to love and to be loved, and having enough sense of self-worth. While promoting and discerning vocations, it is important to give due emphasis to our primary vocation to be fully human.

Blurbs

Between 1970 and 2024, there were about 25,000 fewer priestly vocations, a drop of 40%, according to Georgetown University. This shows a steep decline in vocations.

God continues to call us to spread His Good News. As consecrated persons, how do we help the young to listen and respond to that call?

It is important to train personnel to work full-time in vocation promotion, preferably in teams, strategically using social media, and building up networks of support of local communities.