ession, whereby the vow is solemnized, so also are the
vows of poverty and obedience. But it is possible to be dispensed
from the vows of poverty and obedience, as in the case of those who
are appointed bishops after making profession. Therefore it seems
that it is possible to be dispensed from a solemn vow of continency.

_On the contrary,_ It is written (Ecclus. 26:20): "No price is worthy
of a continent soul."

Further, (Extra, De Statu Monach.) at the end of the Decretal, _Cum
ad Monasterium,_ it is stated that the "renouncing of property, like
the keeping of chastity, is so bound up with the monastic rule, that
not even the Sovereign Pontiff can disperse from its observance."

_I answer that,_ Three things may be considered in a solemn vow of
continency: first, the matter of the vow, namely, continency;
secondly, the perpetuity of the vow, namely, when a person binds
himself by vow to the perpetual observance of chastity: thirdly, the
solemnity of the vow. Accordingly, some [*William of Auxerre, Sum.
Aur. III. vii. 1, qu. 5] say that the solemn vow cannot be a matter
of dispensation, on account of the continency itself for which no
worthy price can be found, as is stated by the authority quoted
above. The reason for this is assigned by some to the fact that by
continency man overcomes a foe within himself, or to the fact that by
continency man is perfectly conformed to Christ in respect of purity
of both body and soul. But this reason does not seem to be cogent
since the goods of the soul, such as contemplation and prayer, far
surpass the goods of the body and still more conform us to God, and
yet one may be dispensed from a vow of prayer or contemplation.
Therefore, continency itself absolutely considered seems no reason
why the solemn vow thereof cannot be a matter of dispensation;
especially seeing that the Apostle (1 Cor. 7:34) exhorts us to be
continent on account of contemplation, when he says that the
unmarried woman . . . "thinketh on the things of God [Vulg.: 'the
Lord']," and since the end is of more account than the means.

Consequently others [*Albertus Magnus, Sent. iv, D, 38] find the
reason for this in the perpetuity and universality of this vow. For
they assert that the vow of continency cannot be canceled, save by
something altogether contrary thereto, which is never lawful in any
vow. But this is evidently false, because just as the practice of
carnal intercourse is contrary to continency, so