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Objection 1: It would seem that it is not requisite for religious
perfection that the three aforesaid, namely poverty, continence, and
obedience, should come under a vow. For the school of perfection is
founded on the principles laid down by our Lord. Now our Lord in
formulating perfection (Mt. 19:21) said: "If thou wilt be
perfect, go, sell all thou hast, and give to the poor," without any
mention of a vow. Therefore it would seem that a vow is not necessary
for the school of religion.
Objection 2: Further, a vow is a promise made to God, wherefore
(Eccles. 5:3) the wise man after saying: "If thou hast vowed
anything to God, defer not to pay it," adds at once, "for an
unfaithful and foolish promise displeaseth Him." But when a thing is
being actually given there is no need for a promise. Therefore it
suffices for religious perfection that one keep poverty, continence,
and obedience without. vowing them.
Objection 3: Further, Augustine says (Ad Pollent., de
Adult. Conjug. i, 14): "The services we render are more
pleasing when we might lawfully not render them, yet do so out of
love." Now it is lawful not to render a service which we have not
vowed, whereas it is unlawful if we have vowed to render it.
Therefore seemingly it is more pleasing to God to keep poverty,
continence, and obedience without a vow. Therefore a vow is not
requisite for religious perfection.
On the contrary, In the Old Law the Nazareans were consecrated by
vow according to Num. 6:2, "When a man or woman shall make a vow
to be sanctified and will consecrate themselves to the Lord," etc.
Now these were a figure of those "who attain the summit of
perfection," as a gloss [Moral. ii] of Gregory states.
Therefore a vow is requisite for religious perfection.
I answer that, It belongs to religious to be in the state of
perfection, as shown above (Question 174, Article 5). Now
the state of perfection requires an obligation to whatever belongs to
perfection: and this obligation consists in binding oneself to God by
means of a vow. But it is evident from what has been said (Articles
3,4,5) that poverty, continence, and obedience belong to the
perfection of the Christian life. Consequently the religious state
requires that one be bound to these three by vow. Hence Gregory says
(Hom. xx in Ezech.): "When a man vows to God all his
possessions, all his life, all his knowledge, it is a holocaust";
and afterwards he says that this refers to those who renounce the
present world.
Reply to Objection 1: Our Lord declared that it belongs to the
perfection of life that a man follow Him, not anyhow, but in such a
way as not to turn back. Wherefore He says again (Lk. 9:62):
"No man putting his hand to the plough, and looking back, is fit for
the kingdom of God." And though some of His disciples went back,
yet when our Lord asked (Jn. 6:68,69), "Will you also go
away?" Peter answered for the others: "Lord, to whom shall we
go?" Hence Augustine says (De Consensu Ev. ii, 17) that
"as Matthew and Mark relate, Peter and Andrew followed Him after
drawing their boats on to the beach, not as though they purposed to
return, but as following Him at His command." Now this unwavering
following of Christ is made fast by a vow: wherefore a vow is
requisite for religious perfection.
Reply to Objection 2: As Gregory says (Moral. ii) religious
perfection requires that a man give "his whole life" to God. But a
man cannot actually give God his whole life, because that life taken
as a whole is not simultaneous but successive. Hence a man cannot give
his whole life to God otherwise than by the obligation of a vow.
Reply to Objection 3: Among other services that we can lawfully
give, is our liberty, which is dearer to man than aught else.
Consequently when a man of his own accord deprives himself by vow of
the liberty of abstaining from things pertaining to God's service,
this is most acceptable to God. Hence Augustine says (Ep. cxxvii
ad Paulin. et Arment.): "Repent not of thy vow; rejoice rather
that thou canst no longer do lawfully, what thou mightest have done
lawfully but to thy own cost. Happy the obligation that compels to
better things."
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