should be given a year's probation. Wherefore he is not
bound to remain for ever.

Reply Obj. 1: It is better to enter religion with the purpose of
making a trial than not to enter at all, because by so doing one
disposes oneself to remain always. Nor is a person accounted to turn
or to look back, save when he omits to do that which he engaged to
do: else whoever does a good work for a time, would be unfit for the
kingdom of God, unless he did it always, which is evidently false.

Reply Obj. 2: A man who has entered religion gives neither scandal
nor bad example by leaving, especially if he do so for a reasonable
motive; and if others are scandalized, it will be passive scandal on
their part, and not active scandal on the part of the person leaving,
since in doing so, he has done what was lawful, and expedient on
account of some reasonable motive, such as sickness, weakness, and
the like.

Reply Obj. 3: He who enters with the purpose of leaving forthwith,
does not seem to fulfil his vow, since this was not his intention in
vowing. Hence he must change that purpose, at least so as to wish to
try whether it is good for him to remain in religion, but he is not
bound to remain for evermore.
_______________________

FIFTH ARTICLE [II-II, Q. 189, Art. 5]

Whether Children Should Be Received in Religion?

Objection 1: It would seem that children ought not to be received in
religion. Because it is said (Extra, De Regular. et Transeunt. ad
Relig., cap. Nullus): "No one should be tonsured unless he be of
legal age and willing." But children, seemingly, are not of legal
age; nor have they a will of their own, not having perfect use of
reason. Therefore it seems that they ought not to be received in
religion.

Obj. 2: Further, the state of religion would seem to be a state of
repentance; wherefore religion is derived [*Cf. Q. 81, A. 1] from
_religare_ (to bind) or from _re-eligere_ (to choose again), as
Augustine says (De Civ. Dei x, 3 [*Cf. De Vera Relig. lv]). But
repentance does not become children. Therefore it seems that they
should not enter religion.

Obj. 3: Further, the obligation of a vow is like that of an oath. But
children under the age of fourteen ought not to be bound by oath
(Decret. XXII, qu. v, cap. Pueri and cap. Honestum.). Therefore it
would seem that neither should they be bound by vow.

Obj. 4: Further, it is seemingly unlawful to bind a person to an
obligation that can be justly canceled. Now i