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 so, although a Bishop has power to dispense members of diocesan congregations from the vows of religion, he cannot do this lawfully without the knowledge and consent of the superiors of the Order. The religious vows of congregations which have in any way been approved by the Holy See are reserved to the Pope.

The vow of chastity imposes a serious and arduous obligation which should not be undertaken without mature deliberation and knowledge of one's own strength. A confessor should be slow to approve of such a vow being taken, especially if it is to be perpetual. When there is just cause for a dispensation being granted, it is the practice of the Church to commute, rather than altogether to dispense, a perpetual vow of chastity. This practice, though not of obligation, should be adhered to by those who have authority to dispense from this vow. It may be commuted into the obligation of receiving the sacraments at least once a month, saying the rosary everyday, or other works of piety.

7. A vow is commuted when another good work to be performed under the same obligation is substituted for that which was promised.

All who can dispense from a vow can also commute it, for the less is contained in the greater. It is obvious, however, that it must not be done to the injury of a third person. The person who is under vow may commute it into some good work which is evidently better than what was promised, for, as the rule of canon law has it, he does not violate his promise who changes it into something better (Can. 1314). He may also commute his vow into something that is of equal merit; but to avoid the danger of self-deception, and because it is not easy to say when good works are of equal merit, it is better to have recourse to one's confessor. Special authority is required to commute a vow into something which is less good, for such a commutation is a sort of dispensation from the vow. In order that commutation into something which is less good may be lawful, a just cause is required, though less than is required for dispensation; probably, however, if there be no just cause the commutation will be valid, but the obligation will remain of supplying the deficiency as in human transactions. No special cause is required for commuting a vow into something which is evidently better; greater readiness in fulfilling one's obligation will be a sufficient cause for commuting a vow into something of equal merit.