Whether a Vow Is Solemnized by the Reception of Holy Orders, and by
the Profession of a Certain Rule?
Objection 1: It would seem that a vow is not solemnized by the
reception of holy orders and by the profession of a certain rule. As
stated above (A. 1), a vow is a promise made to God. Now external
actions pertaining to solemnity seem to be directed, not to God, but
to men. Therefore they are related to vows accidentally: and
consequently a solemnization of this kind is not a proper
circumstance of a vow.
Obj. 2: Further, whatever belongs to the condition of a thing, would
seem to be applicable to all in which that thing is found. Now many
things may be the subject of a vow, which have no connection either
with holy orders, or to any particular rule: as when a man vows a
pilgrimage, or something of the kind. Therefore the solemnization
that takes place in the reception of holy orders or in the profession
of a certain rule does not belong to the condition of a vow.
Obj. 3: Further, a solemn vow seems to be the same as a public vow.
Now many other vows may be made in public besides that which is
pronounced in receiving holy orders or in professing a certain rule;
which latter, moreover, may be made in private. Therefore not only
these vows are solemn.
_On the contrary,_ These vows alone are an impediment to the contract
of marriage, and annul marriage if it be contracted, which is the
effect of a solemn vow, as we shall state further on in the Third
Part of this work [*Suppl., Q. 53, A. 2].
_I answer that,_ The manner in which a thing is solemnized depends on
its nature (_conditio_): thus when a man takes up arms he solemnizes
the fact in one way, namely, with a certain display of horses and
arms and a concourse of soldiers, while a marriage is solemnized in
another way, namely, the array of the bridegroom and bride and the
gathering of their kindred. Now a vow is a promise made to God:
wherefore, the solemnization of a vow consists in something spiritual
pertaining to God; i.e. in some spiritual blessing or consecration
which, in accordance with the institution of the apostles, is given
when a man makes profession of observing a certain rule, in the
second degree after the reception of holy orders, as Dionysius states
(Eccl. Hier. vi). The reason of this is that solemnization is not
wont to be employed, save when a man gives himself up entirely to
some particular thing. For the nuptial solemnization takes place only
when the marriage is celebrated, and when the bride and bridegroom
mutually deliver the power over their bodies to one another. In like
manner a vow is solemnized when a man devotes himself to the divine
ministry by receiving holy orders, or embraces the state of
perfection by renouncing the world and his own will by the profession
of a certain rule.
Reply Obj. 1: This kind of solemnization regards not only men but
also God in so far as it is accompanied by a spiritual consecration
or blessing, of which God is the author, though man is the minister,
according to Num. 6:27, "They shall invoke My name upon the children
of Israel, and I will bless them." Hence a solemn vow is more binding
with God than a simple vow, and he who breaks a solemn vow sins more
grievously. When it is said that a simple vow is no less binding than
a solemn vow, this refers to the fact that the transgressor of either
commits a mortal sin.
Reply Obj. 2: It is not customary to solemnize particular acts, but
the embracing of a new state, as we have said above. Hence when a man
vows particular deeds, such as a pilgrimage, or some special fast,
such a vow is not competent to be solemnized, but only such as the
vow whereby a man entirely devotes himself to the divine ministry or
service: and yet many particular works are included under this vow as
under a universal.
Reply Obj. 3: Through being pronounced in public vows may have a
certain human solemnity, but not a spiritual and divine solemnity, as
the aforesaid vows have, even when they are pronounced before a few
persons. Hence the publicity of a vow differs from its solemnization.
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