s it is a virtuous
act. This is how we are to understand vows whereby we vow something
to the saints or to one's superiors: so that the promise made to the
saints or to one's superiors is the matter of the vow, in so far as
one vows to God to fulfil what one has promised to the saints or
one's superiors.
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SIXTH ARTICLE [II-II, Q. 88, Art. 6]

Whether It Is More Praiseworthy and Meritorious to Do Something in
Fulfilment of a Vow, Than Without a Vow?

Objection 1: It would seem that it is more praiseworthy and
meritorious to do a thing without a vow than in fulfilment of a vow.
Prosper says (De Vita Contempl. ii): "We should abstain or fast
without putting ourselves under the necessity of fasting, lest that
which we are free to do be done without devotion and unwillingly."
Now he who vows to fast puts himself under the necessity of fasting.
Therefore it would be better for him to fast without taking the vow.

Obj. 2: Further, the Apostle says (2 Cor. 9:7): "Everyone as he hath
determined in his heart, not with sadness, or of necessity: for God
loveth a cheerful giver." Now some fulfil sorrowfully what they have
vowed: and this seems to be due to the necessity arising from the
vow, for necessity is a cause of sorrow according to _Metaph._ v
[*Ed. Did. iv, 5]. Therefore, it is better to do something without a
vow, than in fulfilment of a vow.

Obj. 3: Further, a vow is necessary for the purpose of fixing the
will on that which is vowed, as stated above (A. 4). But the will
cannot be more fixed on a thing than when it actually does that
thing. Therefore it is no better to do a thing in fulfilment of a vow
than without a vow.

_On the contrary,_ A gloss on the words of Ps. 75:12, "Vow ye and
pay," says: "Vows are counseled to the will." But a counsel is
about none but a better good. Therefore it is better to do a deed in
fulfilment of a vow than without a vow: since he that does it without
a vow fulfils only one counsel, viz. the counsel to do it, whereas he
that does it with a vow, fulfils two counsels, viz. the counsel to
vow and the counsel to do it.

_I answer that,_ For three reasons it is better and more meritorious
to do one and the same deed with a vow than without. First, because
to vow, as stated above (A. 5) is an act of religion which is the
chief of the moral virtues. Now the more excellent the virtue the
better and more meritorious the deed. Wherefore the act of an
inferior