If you’re a contestant on American Idol, you may have the holy desires to uplift your fans through your singing and to earn a living for your family. But if you sabotage another entrant to better your chances of prevailing, your holy desires have become warped.
While many desires prompt goodness, others trigger evil and thus can’t be signs of our vocation to love. St. Ignatius of Loyola called these desires disordered, meaning that a God-given longing—a holy desire—has become perverted.
When Ignatius was a young man, he happened upon a system for distinguishing holy from disordered desires. At the time, he was pulled by two strong yearnings, one to be a womanizer, the other to become a monk, and when he pondered these conflicting urges he noticed a difference in the feelings each aroused.
When Ignatius thought about philandering, at first he felt great pleasure, but this gave way to desolation—nagging feelings of depression, turmoil, and alienation. When he thought about religious life, initially he felt great fear and insecurity, but these gave way to consolation—lasting feelings of joy, tranquility, and connectedness.
Ignatius then deduced: when a longing brings us consolation, God is calling us to act on it; when conflicting desires bring us consolation, God is calling us to follow the one that brings us the most consolation; and when a desire brings us desolation, God is warning us to snuff it out.
Ignatius, though, wasn’t suggesting that we should simply follow our bliss. He was letting us know that our bliss will endure only if it serves other people, and that it will turn into grief if it simply serves our self.
Ignatius, thus, became a monk.
If you read the Bible, you’ll see that fear and insecurity often precede consolation, as they did for Ignatius.
When God called Moses to rescue the Israelites in Egypt, Moses said, “Who am I to go?” and tried to weasel out. When God’s angel told the Virgin Mary that she would bear the Christ, she was troubled and asked, “How’s that possible?” When Jesus called Peter to discipleship, Peter said, “Go away. I’m no good.”
But God reassured all three that they were worthy and capable and gave each the means to succeed in their vocations: to Moses, he gave a magic staff; to Mary, a miraculous conception; to Peter, the keys to heaven.
Christians use the word gifts to refer to the abilities God grants us to complete a call. Gifts are more than vocational tools, though. Catholic writer Sherry Weddell, social critic Os Guinness, and educator Dawna Markova all explain that gifts not only enable us to perform our vocation, but also signal what vocation entails.
Sixteenth century Anglican theologian William Perkins gave advice to help us identify the gifts that point to our vocation: since we’re innately biased, we should not assume we have a talent unless reliable assessors say we do.
Rabbi Heschel, Os Guinness, Sherry Weddell, and Parker Palmer add other indicators: we can presume to have a gift if using it benefits others and brings us great delight. So, if multiple choirmasters ask you to join their chorales and your singing moves others and elates you, God is likely calling you to sing.
The opposite, though, is also true: a limitation—a lack of desire, positive feedback, joy, or beneficent effects—can signal our vocation just as much as our strengths do. Thus, if you love to sing, but audiences boo you, or if you hate to sing despite the praise you reap from it, God is probably not calling you to sing, but to something else.
Even if we do this out of love, the results can be disastrous. Desolation or depression can cause us to be bitter and turn our love to hate.
This was my mistake when I chose to practice law instead of teaching: I listened to my father’s voice instead of to my Father’s voice. I wasn’t interested in law and disliked my job, even though my skills were praised, benefitted my clients, and helped support my family. By persisting in practicing law, I made myself and those around me miserable, although my motivation had been good—to please my dad.
Coveting or assuming a vocation that’s not ours isn’t only harmful, but also unwarranted. Saint Paul once explained that humankind is like a body and each person is like a body part. Eyes can’t be or spurn ears. Ears can’t be or spurn hands. Each has a unique and necessary function that together with the others makes the body healthy, efficient, and whole.
Thus, teachers shouldn’t be or eschew lawyers, and painters shouldn’t be or eschew singers. Each of us has our own vocation, and the more often we find and honor our vocations, the more fully we meet the world’s needs.
Discovering vocation, though, doesn’t mean we’ll always be happy. It’s unrealistic to pretend that every task we do and every minute of life will be exciting, fulfilling, and successful. Sometimes work is drudgery that simply must be done, and often the job market is tight, forcing us to take whatever work we can get.
While some of us may find a paying job that matches our vocation, many of us will not. Instead, we may find volunteer work and hobbies that jibe with our call.
So, if you love and have the gift of singing, I hope to see you on American Idol. But win or lose, if you sing because you’re called to, you’ll bring joy to both your listeners and yourself for as long as your voice responds to God’s call.
Continued from yesterday. Read part 1 here.
An earlier version of this post appeared at Good Letters on May 2, 2015 as “American Idol, A Guide for Hearing God’s Voice: Part 2”
Jan Vallone is the author of Pieces of Someday: One Woman’s Search for Meaning in Lawyering Family, Italy, Church, and a Tiny Jewish High School,which won the Reader Views Reviewers’ Choice Award. Her stories have appeared in The Seattle Times, Good Letters, Faith & Values in the Public Square, Catholic Digest, Guideposts Magazine, English Journal, Chicken Soup for the Soul, and Writing it Real. She lives and teaches writing in Seattle and Rome.