Whether a Vow Is an Act of Latria or Religion?
Objection 1: It would seem that a vow is not an act of latria or
religion. Every act of virtue is matter for a vow. Now it would seem
to pertain to the same virtue to promise a thing and to do it.
Therefore a vow pertains to any virtue and not to religion especially.
Obj. 2: Further, according to Tully (De Invent. ii, 53) it belongs to
religion to offer God worship and ceremonial rites. But he who takes
a vow does not yet offer something to God, but only promises it.
Therefore, a vow is not an act of religion.
Obj. 3: Further, religious worship should be offered to none but God.
But a vow is made not only to God, but also to the saints and to
one's superiors, to whom religious vow obedience when they make their
profession. Therefore, a vow is not an act of religion.
_On the contrary,_ It is written (Isa. 19:21): "(The Egyptians) shall
worship Him with sacrifices and offerings and they shall make vows to
the Lord, and perform them." Now, the worship of God is properly the
act of religion or latria. Therefore, a vow is an act of latria or
religion.
_I answer that,_ As stated above (Q. 81, A. 1, ad 1), every act of
virtue belongs to religion or latria by way of command, in so far as
it is directed to the reverence of God which is the proper end of
latria. Now the direction of other actions to their end belongs to
the commanding virtue, not to those which are commanded. Therefore
the direction of the acts of any virtue to the service of God is the
proper act of latria.
Now, it is evident from what has been said above (AA. 1, 2) that a
vow is a promise made to God, and that a promise is nothing else than
a directing of the thing promised to the person to whom the promise
is made. Hence a vow is a directing of the thing vowed to the worship
or service of God. And thus it is clear that to take a vow is
properly an act of latria or religion.
Reply Obj. 1: The matter of a vow is sometimes the act of another
virtue, as, for instance, keeping the fast or observing continency;
while sometimes it is an act of religion, as offering a sacrifice or
praying. But promising either of them to God belongs to religion, for
the reason given above. Hence it is evident that some vows belong to
religion by reason only of the promise made to God, which is the
essence of a vow, while others belong thereto by reason also of the
thing promised, which is the matter of the vow.
Reply Obj. 2: He who promises something gives it already in as far as
he binds himself to give it: even as a thing is said to be made when
its cause is made, because the effect is contained virtually in its
cause. This is why we thank not only a giver, but also one who
promises to give.
Reply Obj. 3: A vow is made to God alone, whereas a promise may be
made to a man also: and this very promise of good, which is made to a
man, may be the matter of a vow, and in so far as it is a virtuous
act. This is how we are to understand vows whereby we vow something
to the saints or to one's superiors: so that the promise made to the
saints or to one's superiors is the matter of the vow, in so far as
one vows to God to fulfil what one has promised to the saints or
one's superiors.
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