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WilburJune
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What constitutes a “sufficient” cause for dispensation from vows and oaths? Is it a subjective judgment of the dispenser, or is there a defined list of acceptable causes for which dispensation may be granted?
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cameron_lansing
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Private or public vows? Which kind of oaths?What constitutes a “sufficient” cause for dispensation from vows and oaths? Is it a subjective judgment of the dispenser, or is there a defined list of acceptable causes for which dispensation may be granted?
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WilburJune
Guest
Private vows.
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cameron_lansing
Guest
Canon 1196:§1. Besides the Roman Pontiff, the following persons can dispense from private vows for a just reason (iusta de causa) provided a dispensation does not injure a right acquired by others: 1º the local ordinary and the pastor as regards all their own subjects as well as travelers; 2º the superior of a religious institute or society of apostolic life if they are clerical of pontifical right as regards members, novices, and persons who stay day and night in a house of the institute or society; 3º persons to whom the power of dispensation has been delegated by the Apostolic See or by the local ordinary.
Canon 1197 The work promised in a private vow can be commuted to a great or an equal good by the person who makes the vow; however, a person who has the power of dispensation according to the norm of can. 1196 can commute it to a lesser good.
(* 1983 translations)
A just reason is sufficient. It need not be grave or serious.
A private vow can be dispensed, mitigated or commuted (transformed).
The law gives great latitude to the person who has the power to dispense here, since a private vow pertains generally to the good of the individual rather than to the good of the Church.
A “just cause” need only be reasonable and not unjust. Private vows might be dispensed because the situation of the person has changed, or the vow cannot be fulfilled due to external circumstances, or the vow conflicts with a greater good, or the vow involves additional burdens that were not foreseen or intended, or the vow was made without due reflection and consideration at the time, or the vow has become injurious in some way. But it is possible that another person has acquired some kind of right as the result of a private vow, and that has to be taken into consideration.
A general principle for reasons for the dispensation of the disciplinary laws of the Church in canon 87 §1 is helpful. As often as a diocesan bishop judges that a dispensation will contribute to the spiritual good of the faithful, he can grant a dispensation from such a law. If the spiritual good of a member of the faithful can justify relaxing a disciplinary law — the weightier situation — then it can also justify the dispensation of a private vow — the less weightier situation.
Keep in mind that the legislator (i.e., the pope in this case) is magnanimous and does not want to impose burdens that people cannot bear or cannot bear without harm or futility. So there is great latitude given here.
Canon 1197 The work promised in a private vow can be commuted to a great or an equal good by the person who makes the vow; however, a person who has the power of dispensation according to the norm of can. 1196 can commute it to a lesser good.
(* 1983 translations)
A just reason is sufficient. It need not be grave or serious.
A private vow can be dispensed, mitigated or commuted (transformed).
The law gives great latitude to the person who has the power to dispense here, since a private vow pertains generally to the good of the individual rather than to the good of the Church.
A “just cause” need only be reasonable and not unjust. Private vows might be dispensed because the situation of the person has changed, or the vow cannot be fulfilled due to external circumstances, or the vow conflicts with a greater good, or the vow involves additional burdens that were not foreseen or intended, or the vow was made without due reflection and consideration at the time, or the vow has become injurious in some way. But it is possible that another person has acquired some kind of right as the result of a private vow, and that has to be taken into consideration.
A general principle for reasons for the dispensation of the disciplinary laws of the Church in canon 87 §1 is helpful. As often as a diocesan bishop judges that a dispensation will contribute to the spiritual good of the faithful, he can grant a dispensation from such a law. If the spiritual good of a member of the faithful can justify relaxing a disciplinary law — the weightier situation — then it can also justify the dispensation of a private vow — the less weightier situation.
Keep in mind that the legislator (i.e., the pope in this case) is magnanimous and does not want to impose burdens that people cannot bear or cannot bear without harm or futility. So there is great latitude given here.
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WilburJune
Guest
So, as I understand you, there is not limited list, per se, of acceptable causes. Rather, anything found to be a just reason in the view of the dispenser could constitute a sufficient cause for dispensation?
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cameron_lansing
Guest
No list per se.So, as I understand you, there is not limited list, per se, of acceptable causes. Rather, anything found to be a just reason in the view of the dispenser could constitute a sufficient cause for dispensation?
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puzzleannie
Guest
yes there are canon laws to cover every contingencyWhat constitutes a “sufficient” cause for dispensation from vows and oaths? Is it a subjective judgment of the dispenser, or is there a defined list of acceptable causes for which dispensation may be granted?
if you mean a private vow of a grave nature taken without the permission of a spiritual director, or of the bishop in an area where he has jurisdiction (such as to consecrated life) such a vow is not binding in any case.
if you mean is there a list like:
reasons to dispense a person who has made a vow to fast everyday:
illness
travel
etc.
no, those with authority to dispense, including priests, use prudential judgement formed in their training, just as they are trained in how to hear confessions and offer pastoral counselling and care. It is part and parcel of their training, aided by experience. It is not or should not be personal opinion or gut feeling but reasoned careful spiritual direction.
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SerraSemper
Guest
I would have to disagree with this statement. Private vows may be taken without the “permission” of a spiritual director unless one has made a private vow to obey the spiritual director in all things including proposed new vows (not a recommended action). Vows, private or public, are morally binding upon a person as long as they fulfill certain conditions which may be found in the Catechism, Canon Law, and books of moral theology.yes there are canon laws to cover every contingency
if you mean a private vow of a grave nature taken without the permission of a spiritual director, or of the bishop in an area where he has jurisdiction (such as to consecrated life) such a vow is not binding in any case.
A person can make private vows of poverty, chastity, and obedience without the knowledge or approval of his local bishop. However, these vows do not constitute him to be in the consecrated state. The local bishop’s permission is not required in the case of vows made within an institute of pontifical right.
Grave matter vows can be anything which is binding under pain of mortal sin. An example of such a vow can be to go on a pilgrimage to a distant shrine. Such a vow is between the individual and God. If an individual wishes to be dispensed, he must go to the proper Church authority.
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