Article XXVIIOf Monastic Vows

1 p. 57 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. In Augustine’s time, they were free associations. 2 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 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, and what unfortunate results came of this procedure, and what scandals were created, what snares were cast upon consciences! 9 They were grieved that the authority of the Canons in so momentous a matter was utterly despised and set aside.

10 To these evils, was added an opinion concerning vows, which, it is well known, in former times, displeased even those monks who were more thoughtful. 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 the monastic 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. None of these things can be denied; 14 for they appear in their own books.

What then came to pass in the monasteries? 15 Aforetime, they were schools of Theology and other branches, profitable to the Church; and thence pastors and bishops were

p. 58 obtained. Now it is another thing. It is needless to rehearse what is known to all. Aforetime they came together to learn; 16 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 exaggeration, 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 his own wife.” 20 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 that the man should be alone.” 21 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 annuls the commandment of God. 23 The Canons teach that the right of the superior is excepted in every vow; 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 altogether divine. 25 But the Roman Pontiffs have prudently judged that leniency is to be observed in this obligation, and therefore we read that many times they have dispensed from vows. 26 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.

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, free, and chosen spontaneously and deliberately. 28 But it is not known 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 men and maidens, before they are able to judge, are persuaded, and sometimes even compelled, to take the vow.) 30 Wherefore it is not fair to insist p. 59 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 Many 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 even more liberty to the weakness of man, adds a few years, and forbids a vow to be made before the age of eighteen. 33 But whether we followed the one or the other, the most part have an excuse for leaving the monasteries, because most of them have taken the vows before they reached these ages.

34 But, finally, even though the violation of a vow might be rebuked, yet it seems not forthwith to follow that the marriages of such persons ought to be dissolved. 35 For Augustine denies that they ought to be dissolved (xxvii. Quæst. 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 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]: “In vain do they worship me with the commandments of men.” 37 And Paul teaches everywhere that rightcousness is not to be sought by 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 but 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.

40 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.

Paul says [Gal. 5:4]: 41 “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” 42 They, therefore, who want to be justified by their vows, are made void of Christ and fall from grace. 43 For such as ascribe justification to vows, ascribe to their own works that which properly belongs to the glory of p. 60 Christ. 44 But it is undeniable 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 that they could give others a share in their works. 45 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 offence 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 in Christ, which chiefly ought to be in the Church, is obscured, when this wonderful worshipping of angels, with its show of poverty, humility and chastity, is 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, again to conceive great faith, and to trust that, for Christ’s sake, we have a gracious God, to ask of God, and assuredly to expect his aid in all things that, according to our calling, are to be borne; and meanwhile, to be diligent in outward good works, and to serve our calling. In these things consist the true perfection and the true service 50 of God. It does not consist in the unmarried life, or in begging, or in vile apparel. 51 But the people conceive many pernicious opinions from the false commendations of monastic life. They hear unmarried life praised above measure; 52 therefore they lead their married life with offence to their consciences. They hear that only beggars are perfect; 53 therefore they keep their possessions and do business with offence to their consciences. 54 They hear that it is an evangelical counsel not to avenge; therefore some in private life are not afraid to take revenge, for they hear that it is but a counsel, and not a commandment; 55 while 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. 57 This they called fleeing from the world, and seeking a kind of life which should 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 devised by men. 58 A good and p. 61 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 rebuked this error concerning perfection, and testified 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, such as 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.