seriously burdened by keeping such a vow, and should he be unable to
appeal to his superior, he ought not to keep it. As to vows about
vain and useless things they should be ridiculed rather than kept.
_______________________

THIRD ARTICLE [II-II, Q. 88, Art. 3]

Whether All Vows Are Binding?

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.

Obj. 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.

Obj. 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" [*_Fides . . . fiunt dicta._ Cicero gives the same etymology
(De Offic. i, 7)]. 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 Obj. 1: Honesty dem