Reply to Objection 5: There are certain chief precepts which are the ends, so to say, of the commandments and counsels. These are the precepts of charity, and the counsels are directed to them, not that these precepts cannot be observed without keeping the counsels, but that the keeping of the counsels conduces to the better observance of the precepts. The other precepts are secondary and are directed to the precepts of charity; in such a way that unless one observe them it is altogether impossible to keep the precepts of charity. Accordingly in the intention the perfect observance of the precepts of charity precedes the counsels, and yet sometimes it follows them in point of time. For such is the order of the end in relation to things directed to the end. But the observance in a general way of the precepts of charity together with the other precepts, is compared to the counsels as the common to the proper, because one can observe the precepts without observing the counsels, but not vice versa. Hence the common observance of the precepts precedes the counsels in the order of nature; but it does not follow that it precedes them in point of time, for a thing is not in the genus before being in one of the species. But the observance of the precepts apart from the counsels is directed to the observance of the precepts together with the counsels; as an imperfect to a perfect species, even as the irrational to the rational animal. Now the perfect is naturally prior to the imperfect, since "nature," as Boethius says (De Consol. iii, 10), "begins with perfect things." And yet it is not necessary for the precepts first of all to be observed without the counsels, and afterwards with the counsels, just as it is not necessary for one to be an ass before being a man, or married before being a virgin. In like manner it is not necessary for a person first of all to keep the commandments in the world before entering religion; especially as the worldly life does not dispose one to religious perfection, but is more an obstacle thereto.
Whether one ought to be bound by vow to enter religion?
Objection 1: It would seem that one ought not to be bound by vow to enter religion. For in making his profession a man is bound by the religious vow. Now before profession a year of probation is allowed, according to the rule of the Blessed Benedict (lviii) and according to the decree of Innocent IV [*Sext. Decret., cap. Non solum., de Regular. et Transeunt, ad Relig.] who moreover forbade anyone to be bound to the religious life by profession before completing the year of probation. Therefore it would seem that much less ought anyone while yet in the world to be bound by vow to enter religion.
Objection 2: Further, Gregory says (Regist. xi, Ep. 15): Jews "should be persuaded to be converted, not by compulsion but of their own free will" (Dist. xlv, can. De Judaeis). Now one is compelled to fulfil what one has vowed. Therefore no one should be bound by vow to enter religion.
Objection 3: Further, no one should give another an occasion of falling; wherefore it is written ( Exod. 21:33 , 34 ): "If a man open a pit . . . and an ox or an ass fall into it, the owner of the pit shall pay the price of the beasts." Now through being bound by vow to enter religion it often happens that people fall into despair and various sins. Therefore it would seem that one ought not to be bound by vow to enter religion.
On the contrary, It is written, ( Ps. 75:12 ): "Vow ye, and pay to the Lord your God"; and a gloss of Augustine says that "some vows concern the individual, such as vows of chastity, virginity, and the like." Consequently Holy Scripture invites us to vow these things. But Holy Scripture invites us only to that which is better. Therefore it is better to bind oneself by vow to enter religion.
I answer that, As stated above (Q[88], A[6]), when we were treating of vows, one and the same work done in fulfilment of a vow is more praiseworthy than if it be done apart from a vow, both because to vow is an act of religion, which has a certain pre-eminence among the virtues, and because a vow strengthens a man's will to do good; and just as a sin is more grievous through proceeding from a will obstinate in evil, so a good work is the more praiseworthy through proceeding from a will confirmed in good by means of a vow. Therefore it is in itself praiseworthy to bind oneself by vow to enter religion.
Reply to Objection 1: The religious vow is twofold. One is the solemn vow which makes a man a monk or a brother in some other religious order. This is called the profession, and such a vow should be preceded by a year's probation, as the objection proves. The other is the simple vow which does not make a man a monk or a religious, but only binds him to enter religion, and such a vow need not be preceded by a year's probation.
Reply to Objection 2: The words quoted from Gregory must be understood as referring to absolute violence. But the compulsion arising from the obligation of a vow is not absolute necessity, but a necessity of end, because after such a vow one cannot attain to the end of salvation unless one fulfil that vow. Such a necessity is not to be avoided; indeed, as Augustine says (Ep. cxxvii ad Armentar. et Paulin.), "happy is the necessity that compels us to better things."
Reply to Objection 3: The vow to enter religion is a strengthening of the will for better things, and consequently, considered in itself, instead of giving a man an occasion of falling, withdraws him from it. But if one who breaks a vow falls more grievously, this does not derogate from the goodness of the vow, as neither does it derogate from the goodness of Baptism that some sin more grievously after being baptized.
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.
Objection 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.
Objection 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 to Objection 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 to Objection 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 to Objection 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.
Whether he who has vowed to enter religion is bound to remain in religion in perpetuity?
Objection 1: It would seem that he who has vowed to enter religion, is bound in perpetuity to remain in religion. For it is better not to enter religion than to leave after entering, according to 2 Pet. 2:21, "It had been better for them not to have known the way of justice, than after they have known it to turn back," and Lk. 9:62, "No man putting his hand to the plough, and looking back, is fit for the kingdom of God." But he who bound himself by the vow to enter religion, is under the obligation to enter, as stated above (A[3]). Therefore he is also bound to remain for always.
Objection 2: Further, everyone is bound to avoid that which gives rise to scandal, and is a bad example to others. Now by leaving after entering religion a man gives a bad example and is an occasion of scandal to others, who are thereby withdrawn from entering or incited to leave. Therefore it seems that he who enters religion in order to fulfil a vow which he had previously taken, is bound to remain evermore.
Objection 3: Further, the vow to enter religion is accounted a perpetual vow: wherefore it is preferred to temporal vows, as stated above (A[3], ad 3; Q[88], A[12], ad 1). But this would not be so if a person after vowing to enter religion were to enter with the intention of leaving. It seems, therefore, that he who vows to enter religion is bound also to remain in perpetuity.