e altogether contrary to religion.

Reply Obj. 5: The necessity of coercion makes an act involuntary and
consequently deprives it of the character of praise or merit; whereas
the necessity which is consequent upon obedience is a necessity not
of coercion but of a free will, inasmuch as a man is willing to obey,
although perhaps he would not be willing to do the thing commanded
considered in itself. Wherefore since by the vow of obedience a man
lays himself under the necessity of doing for God's sake certain
things that are not pleasing in themselves, for this very reason that
which he does is the more acceptable to God, though it be of less
account, because man can give nothing greater to God, than by
subjecting his will to another man's for God's sake. Hence in the
Conferences of the Fathers (Coll. xviii, 7) it is stated that "the
Sarabaitae are the worst class of monks, because through providing
for their own needs without being subject to superiors, they are free
to do as they will; and yet day and night they are more busily
occupied in work than those who live in monasteries."
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SIXTH ARTICLE [II-II, Q. 186, Art. 6]

Whether It Is Requisite for Religious Perfection That Poverty,
Continence, and Obedience Should Come Under a Vow?

Objection 1: It would seem that it is not requisite for religious
perfection that the three aforesaid, namely poverty, continence, and
obedience, should come under a vow. For the school of perfection is
founded on the principles laid down by our Lord. Now our Lord in
formulating perfection (Matt. 19:21) said: "If thou wilt be perfect,
go, sell all [Vulg.: 'what'] thou hast, and give to the poor,"
without any mention of a vow. Therefore it would seem that a vow is
not necessary for the school of religion.

Obj. 2: Further, a vow is a promise made to God, wherefore (Eccles.
5:3) the wise man after saying: "If thou hast vowed anything to God,
defer not to pay it," adds at once, "for an unfaithful and foolish
promise displeaseth Him." But when a thing is being actually given
there is no need for a promise. Therefore it suffices for religious
perfection that one keep poverty, continence, and obedience without.
vowing them.

Obj. 3: Further, Augustine says (Ad Pollent., de Adult. Conjug. i,
14): "The services we render are more pleasing when we might lawfully
not render them, yet do so out of love." Now it is lawful not to
render a service which we have not vowed, w