Reply Obj. 3: Among other services that we can lawfully give, is our liberty, which is dearer to man than aught else. Consequently when a man of his own accord deprives himself by vow of the liberty of abstaining from things pertaining to God's service, this is most acceptable to God. Hence Augustine says (Ep. cxxvii ad Paulin. et Arment.): "Repent not of thy vow; rejoice rather that thou canst no longer do lawfully, what thou mightest have done lawfully but to thy own cost. Happy the obligation that compels to better things." _______________________
SEVENTH ARTICLE [II-II, Q. 186, Art. 7]
Whether It Is Right to Say That Religious Perfection Consists in
These Three Vows?
Objection 1: It would seem that it is not right to say that religious perfection consists in these three vows. For the perfection of life consists of inward rather than of outward acts, according to Rom. 14:17, "The Kingdom of God is not meat and drink, but justice and peace and joy in the Holy Ghost." Now the religious vow binds a man to things belonging to perfection. Therefore vows of inward actions, such as contemplation, love of God and our neighbor, and so forth, should pertain to the religious state, rather than the vows of poverty, continence, and obedience which refer to outward actions.
Obj. 2: Further, the three aforesaid come under the religious vow, in so far as they belong to the practice of tending to perfection. But there are many other things that religious practice, such as abstinence, watchings, and the like. Therefore it would seem that these three vows are incorrectly described as pertaining to the state of perfection.
Obj. 3: Further, by the vow of obedience a man is bound to do according to his superior's command whatever pertains to the practice of perfection. Therefore the vow of obedience suffices without the two other vows.
Obj. 4: Further, external goods comprise not only riches but also honors. Therefore, if religious, by the vow of poverty, renounce earthly riches, there should be another vow whereby they may despise worldly honors.
On the contrary, It is stated (Extra, de Statu Monach., cap. Cum ad monasterium) that "the keeping of chastity and the renouncing of property are affixed to the monastic rule."
I answer that, The religious state may be considered in three ways. First, as being a practice of tending to the perfection of charity: secondly, as quieting the human mind from outward solicitude, according to 1 Cor. 7:32: "I would have you to be without solicitude": thirdly, as a holocaust whereby a man offers himself and his possessions wholly to God; and in corresponding manner the religious state is constituted by these three vows.
First, as regards the practice of perfection a man is required to remove from himself whatever may hinder his affections from tending wholly to God, for it is in this that the perfection of charity consists. Such hindrances are of three kinds. First, the attachment to external goods, which is removed by the vow of poverty; secondly, the concupiscence of sensible pleasures, chief among which are venereal pleasures, and these are removed by the vow of continence; thirdly, the inordinateness of the human will, and this is removed by the vow of obedience. In like manner the disquiet of worldly solicitude is aroused in man in reference especially to three things. First, as regards the dispensing of external things, and this solicitude is removed from man by the vow of poverty; secondly, as regards the control of wife and children, which is cut away by the vow of continence; thirdly, as regards the disposal of one's own actions, which is eliminated by the vow of obedience, whereby a man commits himself to the disposal of another.