Section — Gury-Ballerini, Compendium of Moral Theology (8th ed., 1884)
§ III. On the Commutation of Vows
- Commutation of a vow is the substitution of some work in place of the promised one. It can be made in a threefold way, namely into a better good, into an equal good, or into a lesser good.
Principles. I. Whoever has power, even simply delegated, of dispensing from vows, has by that very fact the faculty of commuting them; for he who can do more can also do less in the same genus. - But not conversely, because the greater power is not contained in the lesser. - St. Alphonsus, n. 246.
II. Anyone can, by private authority and without special cause, commute his vow into an evidently better work, provided the Church has not prohibited this in the particular case; because when someone performs a work more perfect than the thing promised, by that very fact he keeps what he had promised, since the perfect is included in the more perfect. This is clear also from canon law, c. 3, De Iureiurando. But that is judged better which conduces to the greater spiritual utility of the one vowing and to greater service of God. Nevertheless except vows reserved to the Pope, unless the change is made into the religious state. - St. Alphonsus, n. 243.
III. He who has emitted a vow cannot by his own authority commute it into a lesser good; for he must give God whatever he promised. - Thus all. - But whether he can change his vow into an equal good is disputed. Nevertheless the doctors commonly agree that this is lawful if the change is made into a certainly equal good, or probably a better good, although to avoid the danger of illusion it is always expedient that these things be done by the counsel of the confessor.
IV. A priest delegated merely to commute vows cannot commute them into a notably lesser work; because otherwise in great part he would dispense, and thus would exceed the faculty received. Yet the faculty of commuting vows is not to be interpreted so strictly that it is narrowed to an entirely equal work, but must be taken in a broader sense, so that it extends itself to a work somewhat lesser; otherwise it would be liable to innumerable difficulties and scruples, since it is very difficult to find equality in matters wholly disparate. Moreover commutation ought generally to be made for the relief of him who bound himself by vow. - St. Alphonsus, ibid., etc.
- Questions. Q. 1. Whether some cause is required for commuting a vow into an equal work, or a somewhat lesser one?
Resp. 1. It is affirmed as to lawfulness, because otherwise the delegate would commute prodigally, using the power of commuting in vain.
Resp. 2. Probably it is also affirmed as to validity, because a delegate commuting without cause seems to exceed the limits of his power. Nevertheless St. Alphonsus, n. 245, says the opposite opinion is equally probable. Yet a lesser cause is required for commuting than for dispensing; and again, a lesser cause is required for commuting into an equal work than into a lesser one; for a greater inclination of the person, or less danger of transgressing the vow, suffices. - St. Alphonsus, n. 244.
Q. 2. Whether, after commutation has been made, it is lawful to return to the first work?
Resp. 1. It is affirmed, if the commutation was made into a lesser or equal work, because the first work is equally pleasing to God, indeed it seems even more pleasing. - Thus commonly.
Resp. 2. It is affirmed more probably, even if the commutation was made into a better work, because commutation is made in favor of the one vowing. - St. Alphonsus, n. 248.
- Q. 3. Whether you must return to the first work if the second becomes impossible?
Resp. 1. No, if the change was made by the authority of another, even if it became impossible by your fault; because the prior obligation has been dissolved by the commutation itself.
Resp. 2. It is affirmed, if you made the commutation at your own discretion, because then the prior obligation is not dissolved, but is only supposed to be supplied by an equal or better work. - Thus most commonly. - St. Alphonsus, n. 249.
Q. 4. Whether, when a reserved vow has been commuted, the substituted matter also remains reserved?
Resp. More probably no, because that matter which is substituted is not per se reserved, although it has the same bond of vow. - St. Alphonsus, n. 260, and others commonly. - See Cases, n. 337 and following.
Besides, the faithful, especially women and adolescents, are to be carefully exhorted never to emit vows except by the counsel or approval of the confessor, especially if the matter is a vow of chastity. But the confessor should grant permission or counsel for emitting a vow of perpetual chastity only with the greatest difficulty and to persons long proved and mature in age.