Whether One Who Is Bound by a Vow to Enter Religion Is Under an
Obligation of Entering Religion?
Objection 1: It would seem that one who is bound by the vow to enter
religion is not under an obligation of entering religion. For it is
said in the Decretals (XVII, qu. ii, can. Consaldus): "Consaldus, a
priest under pressure of sickness and emotional fervour, promised to
become a monk. He did not, however, bind himself to a monastery or
abbot; nor did he commit his promise to writing, but he renounced his
benefice in the hands of a notary; and when he was restored to health
he refused to become a monk." And afterwards it is added: "We adjudge
and by apostolic authority we command that the aforesaid priest be
admitted to his benefice and sacred duties, and that he be allowed to
retain them in peace." Now this would not be if he were bound to
enter religion. Therefore it would seem that one is not bound to keep
one's vow of entering religion.
Obj. 2: Further, no one is bound to do what is not in his power. Now
it is not in a person's power to enter religion, since this depends
on the consent of those whom he wishes to join. Therefore it would
seem that a man is not obliged to fulfil the vow by which he bound
himself to enter religion.
Obj. 3: Further, a less useful vow cannot remit a more useful one.
Now the fulfilment of a vow to enter religion might hinder the
fulfilment of a vow to take up the cross in defense of the Holy Land;
and the latter apparently is the more useful vow, since thereby a man
obtains the forgiveness of his sins. Therefore it would seem that the
vow by which a man has bound himself to enter religion is not
necessarily to be fulfilled.
_On the contrary,_ It is written (Eccles. 5:3): "If thou hast vowed
anything to God, defer not to pay it, for an unfaithful and foolish
promise displeaseth him"; and a gloss on Ps. 75:12, "Vow ye, and pay
to the Lord your God," says: "To vow depends on the will: but after
the vow has been taken the fulfilment is of obligation."
_I answer that,_ As stated above (Q. 88, A. 1), when we were treating
of vows, a vow is a promise made to God in matters concerning God.
Now, as Gregory says in a letter to Boniface [*Innoc. I, Epist. ii,
Victricio Epo. Rotomag., cap. 14; Cf. can. Viduas: cause. xxvii, qu.
1]: "If among men of good faith contracts are wont to be absolutely
irrevocable, how much more shall the breaking of this promise given
to God be deserving of punishment!" Therefore a man is under an
obligation to fulfil what he has vowed, provided this be something
pertaining to God.
Now it is evident that entrance into religion pertains very much to
God, since thereby man devotes himself entirely to the divine
service, as stated above (Q. 186, A. 1). Hence it follows that he who
binds himself to enter religion is under an obligation to enter
religion according as he intends to bind himself by his vow: so that
if he intend to bind himself absolutely, he is obliged to enter as
soon as he can, through the cessation of a lawful impediment; whereas
if he intend to bind himself to a certain fixed time, or under a
certain fixed condition, he is bound to enter religion when the time
comes or the condition is fulfilled.
Reply Obj. 1: This priest had made, not a solemn, but a simple vow.
Hence he was not a monk in effect, so as to be bound by law to dwell
in a monastery and renounce his cure. However, in the court of
conscience one ought to advise him to renounce all and enter
religion. Hence (Extra, De Voto et Voti Redemptione, cap. Per tuas)
the Bishop of Grenoble, who had accepted the episcopate after vowing
to enter religion, without having fulfilled his vow, is counseled
that if "he wish to heal his conscience he should renounce the
government of his see and pay his vows to the Most High."
Reply Obj. 2: As stated above (Q. 88, A. 3, ad 2), when we were
treating of vows, he who has bound himself by vow to enter a certain
religious order is bound to do what is in his power in order to be
received in that order; and if he intend to bind himself simply to
enter the religious life, if he be not admitted to one, he is bound
to go to another; whereas if he intend to bind himself only to one
particular order, he is bound only according to the measure of the
obligation to which he has engaged himself.
Reply Obj. 3: The vow to enter religion being perpetual is greater
than the vow of pilgrimage to the Holy Land, which is a temporal vow;
and as Alexander III says (Extra, De Voto et Voti Redemptione, cap.
Scripturae), "he who exchanges a temporary service for the perpetual
service of religion is in no way guilty of breaking his vow."
Moreover it may be reasonably stated that also by entrance into
religion a man obtains remission of all his sins. For if by giving
alms a man may forthwith satisfy for his sins, according to Dan.
4:24, "Redeem thou thy sins with alms," much more does it suffice to
satisfy for all his sins that a man devote himself wholly to the
divine service by entering religion, for this surpasses all manner of
satisfaction, even that of public penance, according to the Decretals
(XXXIII, qu. i, cap. Admonere) just as a holocaust exceeds a
sacrifice, as Gregory declares (Hom. xx in Ezech.). Hence we read in
the Lives of the Fathers (vi, 1) that by entering religion one
receives the same grace as by being baptized. And yet even if one
were not thereby absolved from all debt of punishment, nevertheless
the entrance into religion is more profitable than a pilgrimage to
the Holy Land, as regards the advancement in good, which is
preferable to absolution from punishment.
_______________________