Whether It Is More Praiseworthy and Meritorious to Do Something in
Fulfilment of a Vow, Than Without a Vow?
Objection 1: It would seem that it is more praiseworthy and
meritorious to do a thing without a vow than in fulfilment of a vow.
Prosper says (De Vita Contempl. ii): "We should abstain or fast
without putting ourselves under the necessity of fasting, lest that
which we are free to do be done without devotion and unwillingly."
Now he who vows to fast puts himself under the necessity of fasting.
Therefore it would be better for him to fast without taking the vow.
Obj. 2: Further, the Apostle says (2 Cor. 9:7): "Everyone as he hath
determined in his heart, not with sadness, or of necessity: for God
loveth a cheerful giver." Now some fulfil sorrowfully what they have
vowed: and this seems to be due to the necessity arising from the
vow, for necessity is a cause of sorrow according to _Metaph._ v
[*Ed. Did. iv, 5]. Therefore, it is better to do something without a
vow, than in fulfilment of a vow.
Obj. 3: Further, a vow is necessary for the purpose of fixing the
will on that which is vowed, as stated above (A. 4). But the will
cannot be more fixed on a thing than when it actually does that
thing. Therefore it is no better to do a thing in fulfilment of a vow
than without a vow.
_On the contrary,_ A gloss on the words of Ps. 75:12, "Vow ye and
pay," says: "Vows are counseled to the will." But a counsel is
about none but a better good. Therefore it is better to do a deed in
fulfilment of a vow than without a vow: since he that does it without
a vow fulfils only one counsel, viz. the counsel to do it, whereas he
that does it with a vow, fulfils two counsels, viz. the counsel to
vow and the counsel to do it.
_I answer that,_ For three reasons it is better and more meritorious
to do one and the same deed with a vow than without. First, because
to vow, as stated above (A. 5) is an act of religion which is the
chief of the moral virtues. Now the more excellent the virtue the
better and more meritorious the deed. Wherefore the act of an
inferior virtue is the better and more meritorious for being
commanded by a superior virtue, whose act it becomes through being
commanded by it, just as the act of faith or hope is better if it be
commanded by charity. Hence the works of the other moral virtues (for
instance, fasting, which is an act of abstinence; and being
continent, which is an act of chastity) are better and more
meritorious, if they be done in fulfilment of a vow, since thus they
belong to the divine worship, being like sacrifices to God. Wherefore
Augustine says (De Virg. viii) that "not even is virginity honorable
as such, but only when it is consecrated to God, and cherished by
godly continence."
Secondly, because he that vows something and does it, subjects
himself to God more than he that only does it; for he subjects
himself to God not only as to the act, but also as to the power,
since in future he cannot do something else. Even so he gives more
who gives the tree with its fruit, than he that gives the fruit only,
as Anselm [*Eadmer] observes (De Simil. viii). For this reason, we
thank even those who promise, as stated above (A. 5, ad 2).
Thirdly, because a vow fixes the will on the good immovably and to do
anything of a will that is fixed on the good belongs to the
perfection of virtue, according to the Philosopher (Ethic. ii, 4),
just as to sin with an obstinate mind aggravates the sin, and is
called a sin against the Holy Ghost, as stated above (Q. 14, A. 2).
Reply Obj. 1: The passage quoted should be understood as referring to
necessity of coercion which causes an act to be involuntary and
excludes devotion. Hence he says pointedly: "Lest that which we are
free to do be done without devotion and unwillingly." On the other
hand the necessity resulting from a vow is caused by the immobility
of the will, wherefore it strengthens the will and increases
devotion. Hence the argument does not conclude.
Reply Obj. 2: According to the Philosopher, necessity of coercion, in
so far as it is opposed to the will, causes sorrow. But the necessity
resulting from a vow, in those who are well disposed, in so far as it
strengthens the will, causes not sorrow but joy. Hence Augustine says
(Ep. ad Arment. et Paulin. cxxcii): "Repent not of thy vow: thou
shouldst rather rejoice that thou canst no longer do what thou
mightest lawfully have done to thy detriment." If, however, the very
deed, considered in itself, were to become disagreeable and
involuntary after one has taken the vow, the will to fulfil it
remaining withal, it is still more meritorious than if it were done
without the vow, since the fulfilment of a vow is an act of religion
which is a greater virtue than abstinence, of which fasting is an act.
Reply Obj. 3: He who does something without having vowed it has an
immovable will as regards the individual deed which he does and at
the time when he does it; but his will does not remain altogether
fixed for the time to come, as does the will of one who makes a vow:
for the latter has bound his will to do something, both before he did
that particular deed, and perchance to do it many times.
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