Of Monastic Vows

1] What is taught on our part concerning Monastic Vows, will be better understood if it be

remembered what has been the state of the monasteries, and how many things were daily

done in those very monasteries, contrary to the Canons. 2] In Augustine's time they were

free associations. Afterward, when discipline was corrupted, vows were everywhere added

for the purpose of restoring discipline, as in a carefully planned prison. 3] Gradually, many

other observances were added besides vows. 4] And these fetters were laid upon many

before the lawful age, contrary to the Canons.

5] Many also entered into this kind of life through ignorance, being unable to judge their own

strength, though they were of sufficient age. 6] Being thus ensnared, they were compelled to

remain, even though some could have been freed by the kind provision of the Canons. 7] And

this was more the case in convents of women than of monks, although more consideration

should have been shown the weaker sex. 8] This rigor displeased many good men before this

time, who saw that young men and maidens were thrown into convents for a living. They saw

what unfortunate results came of this procedure, and what scandals were created, what

snares were cast upon consciences! They were grieved 9] that the authority of the Canons in

so momentous a matter was utterly set aside and despised. To 10] these evils was added

such a persuasion concerning vows as, it is well known, in former times displeased even

those monks who were more considerate. 11] They taught that vows were equal to Baptism;

they taught that by this kind of life they merited forgiveness of sins and justification before

God. 12] Yea, they added that the monastic life not only merited righteousness before God

but even greater things, because it kept not only the precepts, but also the so‐called

"evangelical counsels."

13] Thus they made men believe that the profession of monasticism was far better than

Baptism, and that themonastic life was more meritorious than that of magistrates, than the

life of pastors, and such like, who serve their calling in accordance with God's commands,

without any man‐made services. 14] None of these things can be denied; for they appear in

their own books. [Moreover, a person who has been thus ensnared and has entered a

monastery learns little of Christ.]

15] What, then, came to pass in the monasteries? Aforetime they were schools of theology

and other branches, profitable to the Church; and thence pastors and bishops were obtained.

Now it is another thing. It is needless to rehearse what is known to all. 16] Aforetime they

came together to learn; now they feign that it is a kind of life instituted to merit grace and

righteousness; yea, they preach that it is a state of perfection, and they put it far above all

other kinds of life ordained of God. 17] These things we have rehearsed without odious

exaggerate ion, to the end that the doctrine of our teachers on this point might be better

understood.

18] First, concerning such as contract matrimony, they teach on our part that it is lawful for

all men who are not fitted for single life to contract matrimony, because vows cannot annul

the ordinance and commandment of God. 19] But the commandment of God is 1 Cor. 7, 2: To

avoid fornication, let every man have 20] his own wife. Nor is it the commandment only, but

also the creation and ordinance of God, which forces those to marry who are not excepted by

a singular work of God, according to the text Gen. 2, 18: It is not good 21]that the man should

be alone. Therefore they do not sin who obey this commandment and ordinance of God.

22] What objection can be raised to this? Let men extol the obligation of a vow as much as

they list, yet shall they not bring to pass that the vow 23] annuls the commandment of God.

The Canons teach that the right of the superior is excepted in every vow; [that vows are not

binding against the decision of the Pope;] much less, therefore, are these vows of force which

are against the commandments of God.

24] Now, if the obligation of vows could not be changed for any cause whatever, the Roman

Pontiffs could never have given dispensation for it is not lawful for man to annul an

obligation which is simply 25] divine. But the Roman Pontiffs have prudently judged that

leniency is to be observed in this obligation, and therefore 26]we read that many times they

have dispensed from vows. The case of the King of Aragon who was called back from the

monastery is well known, and there are also examples in our own times. [Now, if

dispensations have been granted for the sake of securing temporal interests, it is much more

proper that they be granted on account of the distress of souls.]

27] In the second place, why do our adversaries exaggerate the obligation or effect of a vow

when, at the same time, they have not a word to say of the nature of the vow itself, that it

ought to be in a thing possible, that it ought to be free, 28] and chosen spontaneously and

deliberately? But it is not unknown to what extent perpetual chastity is in the power of man.

29] And how few are there who have taken the vow spontaneously and deliberately! Young

maidens and men, before they are able to judge, are persuaded, and sometimes even

compelled, to take the vow. Wherefore 30] it is not fair to insist so rigorously on the

obligation, since it is granted by all that it is against the nature of a vow to take it without

spontaneous and deliberate action.

31] Most canonical laws rescind vows made before the age of fifteen; for before that age

there does not seem sufficient judgment in a person to decide concerning a perpetual life.

32] Another Canon, granting more to the weakness of man, adds a few years; for it forbids a

vow to be made before the age of eighteen. 33] But which of these two Canons shall we

follow? The most part have an excuse for leaving the monasteries, because most of them

have taken the vows before they reached these ages.

34] Finally, even though the violation of a vow might be censured, yet it seems not forthwith

to follow that the marriages of such persons must be dissolved. 35] For Augustine denies that

they ought to be dissolved (XXVII. Quaest. I, Cap. Nuptiarum), and his authority is not lightly

to be esteemed, although other men afterwards thought otherwise.

36] But although it appears that God's command concerning marriage delivers very many

from their vows, yet our teachers introduce also another argument concerning vows to show

that they are void. For every service of God, ordained and chosen of men without the

commandment of God to merit justification and grace, is wicked, as Christ says Matt. 15, 9:

37]In vain do they worship Me with the commandments of men. And Paul teaches

everywhere that righteousness is not to be sought from our own observances and acts of

worship, devised by men, but that it comes by faith to those who believe that they are

received by God into grace for Christ's sake.

38] But it is evident that monks have taught that services of man's making satisfy for sins and

merit grace and justification. What else is this than to detract from the glory of Christ and to

obscure and deny the righteousness of faith? 39] It follows, therefore, that the vows thus

commonly taken have been wicked services, and, consequently, are void. For a wicked vow,

taken against the commandment of God, is not valid; for (as the Canon says) no vow ought to

bind men to wickedness.

41] Paul says, Gal. 5, 4: Christ is become of no effect unto you, whosoever of you are justified

by the Law, ye are fallen from grace. 42] To those, therefore, who want to be justified by

their vows Christ is made of no effect, and they fall from grace. 43] For also these who

ascribe justification to vows ascribe to their own works that which properly belongs to the

glory of Christ.

44] Nor can it be denied, indeed, that the monks have taught that, by their vows and

observances, they were justified, and merited forgiveness of sins, yea, they invented still

greater absurdities, saying 45] that they could give others a share in their works. If any one

should be inclined to enlarge on these things with evil intent, how many things could he bring

together whereof even the monks are now ashamed! 46] Over and above this, they

persuaded men that services of man's making were a state of Christian perfection. 47] And is

not this assigning justification to works? 48] It is no light offense in the Church to set forth to

the people a service devised by men, without the commandment of God, and to teach that

such service justifies men. For the righteousness of faith, which chiefly ought to be taught in

the Church, is obscured when these wonderful angelic forms of worship, with their show of

poverty, humility, and celibacy, are cast before the eyes of men.

49] Furthermore, the precepts of God and the true service of God are obscured when men

hear that only monks are in a state of perfection. For Christian perfection is to fear God from

the heart, and yet to conceive great faith, and to trust that for Christ's sake we have a God

who has been reconciled, to ask of God, and assuredly to expect His aid in all things that,

according to our calling, are to be done; and meanwhile, to be diligent in outward good

works, 50] and to serve our calling. In these things consist the true perfection and the true

service of God. It does not consist in celibacy, or in begging, or in vile apparel. 51] But the

people conceive many pernicious opinions from the false commendations of monastic life.

52] They hear celibacy praised above measure; therefore they lead their married life with

offense to their consciences. 53] They hear that only beggars are perfect; therefore they keep

their possessions and do business with offense to their consciences. 54] They hear that it is

an evangelical counsel not to seek revenge; therefore some in private life are not afraid to

take revenge, for they hear that it is but a counsel, and 55] not a commandment. Others

judge that the Christian cannot properly hold a civil office or be a magistrate.

56] There are on record examples of men who, forsaking marriage and the administration of

the Commonwealth, have hid themselves in monasteries. This 57] they called fleeing from

the world, and seeking a kind of life which would be more pleasing to God. Neither did they

see that God ought to be served in those commandments which He Himself has given and

not in commandments 58] devised by men. A good and perfect kind of life is that which has

for it the commandment of God. 59] It is necessary to admonish men of these things.

60] And before these times, Gerson rebukes this error of the monks concerning perfection,

and testifies that in his day it was a new saying that the monastic life is a state of perfection.

61] So many wicked opinions are inherent in the vows, namely, that they justify, that they

constitute Christian perfection, that they keep the counsels and commandments, that they

have works of supererogation. All these things, since they are false and empty, make vows

null and void.