of repentance, inasmuch as
occasions of sin are removed by religious observances, as stated
above (Q. 186, A. 1, ad 4).

Reply Obj. 3: Even as children are not bound to take oaths (as the
canon states), so are they not bound to take vows. If, however, they
bind themselves by vow or oath to do something, they are bound in
God's sight, if they have the use of reason, but they are not bound
in the sight of the Church before reaching the age of fourteen.

Reply Obj. 4: A woman who has not reached the age of puberty is not
rebuked (Num. 30:4) for taking a vow without her parents' consent:
but the vow can be made void by her parents. Hence it is evident that
she does not sin in vowing. But we are given to understand that she
binds herself by vow, so far as she may, without prejudice to her
parents' authority.
_______________________

SIXTH ARTICLE [II-II, Q. 189, Art. 6]

Whether One Ought to Be Withdrawn from Entering Religion Through
Deference to One's Parents?

Objection 1: It would seem that one ought to be withdrawn from
entering religion through deference to one's parents. For it is not
lawful to omit that which is of obligation in order to do that which
is optional. Now deference to one's parents comes under an obligation
of the precept concerning the honoring of our parents (Ex. 20:12);
wherefore the Apostle says (1 Tim. 5:4): "If any widow have children
or grandchildren, let her learn first to govern her own house, and to
make a return of duty to her parents." But the entrance to religion
is optional. Therefore it would seem that one ought not to omit
deference to one's parents for the sake of entering religion.

Obj. 2: Further, seemingly the subjection of a son to his father is
greater than that of a slave to his master, since sonship is natural,
while slavery results from the curse of sin, as appears from Gen.
9:25. Now a slave cannot set aside the service of his master in order
to enter religion or take holy orders, as stated in the Decretals
(Dist. LIV, cap. Si servus). Much less therefore can a son set aside
the deference due to his father in order to enter religion.

Obj. 3: Further, a man is more indebted to his parents than to those
to whom he owes money. Now persons who owe money to anyone cannot
enter religion. For Gregory says (Regist. viii, Ep. 5) that "those
who are engaged in trade must by no means be admitted into a
monastery, when they seek admittance, unless first of all they
withdraw from