2. THE LAW OF VOWS
The general command regarding vows is that whosoever binds himself by one, or takes an oath in regard to any promise, must at all hazards keep his word. A man is allowed to judge for himself in vowing and undertaking by oath, but he is to have the consequences in view, and especially keep in mind that God is his witness. The matter scarcely admitted of any other legislation, and neither here nor elsewhere is any attempt made to lay penalties on those who broke their vows. To use the Divine Name in an oath which was afterwards falsified brought a man under the condemnation of the third commandment, a spiritual doom. But the authorities could not give it effect. The transgressor was left to the judgment of God.
With regard to vows and oaths the sophistry of the Jews and their rabbis led them so far astray that our Lord had to lay down new rules for the guidance of His followers. No doubt cases arose in which it was exceedingly difficult to decide. One might vow with good intention and find himself utterly unable to keep his promise, or might find that to keep it would involve unforeseen injury to others. But apart from circumstances of this sort there came to be such a network of half-legalised evasions, and so many unseemly discussions, that the purpose of the law was destroyed. Absolution from vows was claimed as a prerogative by some rabbis; against this, others protested. One would say that if a man vowed by Jerusalem or by the Law he had said nothing; but if he vowed by what is written in the Law, his words stood. The "wise men" declared four kinds of vows not binding- incentive vows, as when a buyer vows that he will not give more than a certain price in order to induce the seller to take less; meaningless vows; thoughtless and compulsory vows. In such ways the practice was reduced to ignominy. It even came to this, that if a man wished to neutralise all the vows he might make fir the course of a year he had only to say at the beginning of it, on the eve of the Day of Atonement, "Let every vow which I shall make be of none effect," and he would be absolved. This immoral tangle was cut through by the clear judgment of Christ: "Ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by the heaven, for it is the throne of God; nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one." In ordinary conversation and dealings Christ will have no vows and oaths. Let men promise and perform, declare and stand to their word. He lifts even ordinary life to a higher plane.
With regard to women's vows, four cases are made the subject of enactment. First, there is the case of a young woman living in her father's house, under his authority. If she vow unto the Lord, and bind herself by a bond in the hearing of her father and he do not forbid, her vow shall stand. It may involve expense to the father, or put him and the family to inconvenience, but by silence he has allowed himself to be bound. On the other hand, if he interpose and forbid the vow, the daughter is released. The second case is that of a woman who at the time of marriage is under a vow; and this is decided in the same way. Her betrothed husband's silence, if he hears the promise, sanctions it; his refusal to allow it gives discharge. The third instance is that of a widow or a divorced woman, who must perform all she has solemnly engaged to do. The last case is that of the married woman in her husband's house, concerning whom it is decreed: "Every vow and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void If he shall make them null and void after he hath heard them, then he shall bear her iniquity."
These regulations establish the headship of the father and the husband in regard to matters which belong to religion. And the significance of them lies in this, that no intrusion of the priest is permitted. If the "Priests' Code" had been intended to set up a hierocracy, these vows would have given the opportunity of introducing priestly influence into family life. The provisions appear to be designed for the very purpose of disallowing this. It was seen that in the ardour of religious zeal women were disposed to make large promises, dedicating their means, their children, or perhaps their own lives to special service in connection with the sanctuary. But the father or husband was the family head and the judge. No countenance whatever is given to any official interference.
It would have been well if the wisdom of this law had ruled the Church, preventing ecclesiastical dominance in family affairs. The promises, the threats of a domineering Church have in many cases introduced discord between daughters and parents, wives and husbands. The amenability of women to religious motives has been taken advantage of, always indeed with a plausible reason, -the desire to save them from the world, -but far too often, really, for political-ecclesiastical ends, or even from the base motive of revenge. Ecclesiastics have found the opportunity of enriching the Church or themselves, or under cover of confession have become aware of secrets that placed families at their mercy. No practice followed under the shield of religion and in its name deserves stronger reprobation. The Church should, by every means in its power, purify and uphold family life. To undermine the unity of families by laying obligations on women, or obtaining promises apart from the knowledge of those to whom they are bound in the closest relationship, is an abuse of privilege. And the whole custom of auricular confession comes under the charge. It may occasionally or frequently be used with good intention, and lonely women without trusted advisers among their kindred may see no other resource in times of peculiar difficulty and trial. But the submission that forms part of it is debasing, and the secrecy gives priesthood a power that should belong to no body of men in dealing with the souls of their fellow-creatures, and fellow-sinners. At the very best, confession to a priest is a weak expedient.