Question IV: Whether a votive promise is made to God alone

S. Bonav. asserts this in 2. dist. 38. dub. 2. and quaest. 1. First, from the definition of a vow. It is PROVED by D. Bonav. in Bibliis pauperum, cap. 15., from the vows which are read in Holy Scripture, all of which he recounts as made to God; inasmuch as they are acts of Religion. ALTHOUGH indeed in 1. Machab. 9. Antiochus is said to have promised to the temple of Jerusalem, this is understood as done to God, who is adored in the Temple.

So promises made to the saints are held to be exhibited to God, that God may be honored in the saints; just as also to swear by creatures, especially by the Saints, inasmuch as God shines forth particularly in them, and thus one swears by God alone, as S. Bonav. proves in 3. dist. 39. art. 2. quaest. 1., and D. Thom. 2. 2. quaest. 88. art. 5. ad 3., whom all follow, as Baffeus v. Vot. notes, Sanchez l. 4. Decal. cap. 1. num. 41., and I shall say in the disputation on the Oath. See also Azorius l. 11. Instit. Moral. cap. 13. at the end, where he notes in what manner, in the issuing of solemn Vows, it is said: I promise to the Blessed Virgin, to B. Francis; Dominic; etc.: namely, the Saints are invoked as witnesses and patrons, that they may assist. Moreover, a vow is made to the holy Patriarchs, who hold the place of God; but let the vow be to God alone, as the giver of all things, as I said in quaestio 1.

THIS direction of a vow to the Saints, or of an oath to other creatures also, D. Bonav. calls Habitudinal; but that to God, immediate and Actual; and therefore he finds in it a greater obligation. See the S. Doctor in 3. dist. 39. dub. 2., in the letter.