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Objection 1: It would seem that vows are not all binding. For man
needs things that are done by another, more than God does, since He
has no need for our goods (Ps. 15:2). Now according to the
prescription of human laws [Dig. L. xii, de pollicitat., i] a
simple promise made to a man is not binding; and this seems to be
prescribed on account of the changeableness of the human will. Much
less binding therefore is a simple promise made to God, which we call
a vow.
Objection 2: Further, no one is bound to do what is impossible.
Now sometimes that which a man has vowed becomes impossible to him,
either because it depends on another's decision, as when, for
instance, a man vows to enter a monastery, the monks of which refuse
to receive him: or on account of some defect arising, for instance
when a woman vows virginity, and afterwards is deflowered; or when a
man vows to give a sum of money, and afterwards loses it. Therefore a
vow is not always binding.
Objection 3: Further, if a man is bound to pay something, he must
do so at once. But a man is not bound to pay his vow at once,
especially if it be taken under a condition to be fulfilled in the
future. Therefore a vow is not always binding.
On the contrary, It is written (Eccles. 5:3,4):
"Whatsoever thou hast vowed, pay it; and it is much better not to
vow, than after a vow not to perform the things promised."
I answer that, For one to be accounted faithful one must keep one's
promises. Wherefore, according to Augustine [Ep. xxxii, 2: De
Mendac. xx] faith takes its name "from a man's deed agreeing with
his word". Now man ought to be faithful to God above all, both on
account of God's sovereignty, and on account of the favors he has
received from God. Hence man is obliged before all to fulfill the
vows he has made to God, since this is part of the fidelity he owes to
God. On the other hand, the breaking of a vow is a kind of
infidelity. Wherefore Solomon gives the reason why vows should be
paid to God, because "an unfaithful . . . promise displeaseth
Him" [Eccles. 5:3].
Reply to Objection 1: Honesty demands that a man should keep any
promise he makes to another man, and this obligation is based on the
natural law. But for a man to be under a civil obligation through a
promise he has made, other conditions are requisite. And although
God needs not our goods, we are under a very great obligation to
Him: so that a vow made to Him is most binding.
Reply to Objection 2: If that which a man has vowed becomes
impossible to him through any cause whatsoever, he must do what he
can, so that he have at least a will ready to do what he can. Hence
if a man has vowed to enter a monastery, he must endeavor to the best
of his power to be received there. And if his intention was chiefly to
bind himself to enter the religious life, so that, in consequence, he
chose this particular form of religious life, or this place, as being
most agreeable to him, he is bound, should he be unable to be received
there, to enter the religious life elsewhere. But if his principal
intention is to bind himself to this particular kind of religious life,
or to this particular place, because the one or the other pleases him
in some special way, he is not bound to enter another religious house,
if they are unwilling to receive him into this particular one. on the
other hand, if he be rendered incapable of fulfilling his vow through
his own fault, he is bound over and above to do penance for his past
fault: thus if a woman has vowed virginity and is afterwards violated,
she is bound not only to observe what is in her power, namely,
perpetual continency, but also to repent of what she has lost by
sinning.
Reply to Objection 3: The obligation of a vow is caused by our own
will and intention, wherefore it is written (Dt. 23:23):
"That which is once gone out of thy lips, thou shalt observe, and
shalt do as thou hast promised to the Lord thy God, and hast spoken
with thy own will and with thy own mouth." Wherefore if in taking a
vow, it is one's intention and will to bind oneself to fulfil it at
once, one is bound to fulfil it immediately. But if one intend to
fulfil it at a certain time, or under a certain condition, one is not
bound to immediate fulfilment. And yet one ought not to delay longer
than one intended to bind oneself, for it is written (Dt.
23:21): "When thou hast made a vow to the Lord thy God thou
shalt not delay to pay it: because the Lord thy God will require it;
and if thou delay, it shall be imputed to thee for a sin."
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