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A vow (Lat. votum, vow, promise; see vote) is a promise or oath. A vow is used as a promise, a promise solemn rather than casual.
Marriage vows are binding promises each partner in a couple makes to the other during a wedding ceremony. Marriage customs have developed over history and keep changing as human society develops. In earlier times and in most cultures the consent of the partners has not had the importance now attached to it, at least in Western societies and in those they have influenced. [1] Protestants, for instance, consider marriage vow as an unchangeable divine law since it needs not only "conciliar assertion" but also the support of the Scripture, making marriage a form of divine ordinance. [2]
Within the world of monks and nuns, a vow is sometimes a transaction between a person and a deity, where the former promises to render some service or gift, or devotes something valuable to the deity's use. The vow is a kind of oath, with the deity being both the witness and recipient of the promise. For example, see the Book of Judges or the Bodhisattva vows. In the Roman Catholic Code of Canon Law, the vow and the oath are not considered acts of worship (cultus) like the liturgical celebration. However, they are considered acts of religion due to their sacred character, including the religious obligations they entail. [3] Here, an important characteristic of the vow involves the manner by which non-Catholics are recognized to be capable of making a vow, which must also be fulfilled by reason of the virtue of religion. [3]
The god is usually expected to grant, on entering into contracts or covenants with man, the claims his vow establishes on their benevolence, and valuing of his gratitude. Conversely, in taking a vow, the petitioner's piety and spiritual attitude have begun to outweigh those merely ritual details of the ceremony that are all-important in magical rites. [4]
Sometimes the old magical usage survives side by side with the more developed idea of a personal power to be approached in prayer. For example, in the Maghreb (in North Africa), in time of drought the maidens of Ma.zouna carry every evening in procession through the streets a doll called ghonja, really a dressed-up wooden spoon, symbolizing a pre-Islamic rain-spirit. Often one of the girls carries on her shoulders a sheep, and her companions sing the following words: [4]
Here we have a sympathetic rain charm, combined with a prayer to the rain viewed as a personal goddess and with a promise or vow to give her the animal. The point of the promise lies of course in the fact that water is in that country stored and carried in sheep-skins. [5] [4]
Secondly, the vow is quite apart from established cults, and is not provided for in the religious calendar. The Roman vow (votum), as W. W. Fowler observes in his work The Roman Festivals (London, 1899), p. 346, "was the exception, not the rule; it was a promise made by an individual at some critical moment, not the ordered and recurring ritual of the family or the State.' The vow, however, contained so large an element of ordinary prayer that in the Greek language one and the same word ( Ancient Greek : εύχή) expressed both. The characteristic mark of the vow, as the Suda and the Greek Church Fathers remark, was that it was a promise either of things to be offered to God in the future and at once consecrated to Him in view of their being so offered, or of austerities to be undergone. For offering and austerity, sacrifice and suffering, are equally calculated to appease an offended deity's wrath or win his goodwill. [4]
The Bible affords many examples of vows. Thus in Judges xi. Jephthah "vowed a vow unto the Lord, and said, If thou wilt indeed deliver the children of Ammon into my hand, then it shall be that whosoever cometh forth out of the doors of my house to meet me, when I return in peace from the children of Ammon, it shall be the Lord's, and I will offer it up for a burnt-offering." In the sequel it is his own daughter who so meets him, and he sacrifices her after a respite of two months, granted so she could "bewail her virginity upon the mountains." A thing or person thus vowed to the deity became holy [4] and sanctified to God. (Jephthah could not have lawfully burned his daughter in sacrifice as it would constitute human sacrifice - something that God explicitly forbade.[ citation needed ] Some [ who? ] have suggested that his daughter remained unmarried and was given to serve the Lord in the temple.) It belonged to once to the sanctuary or to the priests who represented the god. In the Jewish religion, the latter, under certain conditions, defined in Leviticus 27, could permit it to be redeemed. But to substitute an unclean for a clean beast that had been vowed, or an imperfect victim for a flawless one, was to court with certainty the divine displeasure. [4]
It is often difficult to distinguish a vow from an oath. A vow is an oath, but an oath is only a vow if the divine being is the recipient of the promise and is not merely a witness. Therefore, in Acts 23:21, over forty men, enemies of Paul, bound themselves, under a curse, neither to eat nor to drink till they had slain him. In the Christian Fathers we hear of vows to abstain from flesh diet and wine. But of the abstentions observed by votaries, those with no relation to the barber's art were the commonest. Wherever individuals were concerned to create or confirm a tie connecting them with a god, a shrine or a particular religious circle, a hair-offering was in some form or other imperative. They began by polling their locks at the shrine and left them as a soul-token in charge of the god, and never polled them afresh until the vow was fulfilled. So Achilles consecrated his hair to the river Spercheus and vowed not to cut it until he should return safe from Troy; and the Hebrew Nazarite, whose strength resided in his flowing locks, only cut them off and burned them on the altar when the days of his vow were ended, and he could return to ordinary life, having achieved his mission. So in Acts 18:18 Paul had shorn his head in Cenchreae, for he had a vow. In Acts 21:23 we hear of four men who, having a vow on them, had their heads shaved at Paul's expense. Among the ancient Chatti, as Tacitus relates ( Germania , 31), young men allowed their hair and beards to grow, and vowed to court danger in that guise until they each had slain an enemy." [4]
In Christianity, the vow has more weight than an oath when approached from the view that it binds one to God whereas the oath binds one to man. [6] This was explained further by St. Thomas Aquinas, who said:
The obligation both of a vow and of an oath arises from something Divine; but in different ways. For the obligation of a vow arises from the fidelity we owe God, which binds us to fulfil our promises to Him. On the other hand, the obligation of an oath arises from the reverence we owe Him which binds us to fulfil our promises to Him. [6]
Omnipotence is the quality of having unlimited power. Monotheistic religions generally attribute omnipotence only to the deity of their faith. In the monotheistic religious philosophy of Abrahamic religions, omnipotence is often listed as one of a deity's characteristics, along with omniscience, omnipresence, and omnibenevolence. The presence of all these properties in a single entity has given rise to considerable theological debate, prominently including the problem of evil, the question of why such a deity would permit the existence of evil. It is accepted in philosophy and science that omnipotence can never be effectively understood.
Piety is a virtue which may include religious devotion or spirituality. A common element in most conceptions of piety is a duty of respect. In a religious context, piety may be expressed through pious activities or devotions, which may vary among countries and cultures.
Child sacrifice is the ritualistic killing of children in order to please or appease a deity, supernatural beings, or sacred social order, tribal, group or national loyalties in order to achieve a desired result. As such, it is a form of human sacrifice. Child sacrifice is thought to be an extreme extension of the idea that the more important the object of sacrifice, the more devout the person rendering it.
Jephthah appears in the Book of Judges as a judge who presided over Israel for a period of six years. According to Judges, he lived in Gilead. His father's name is also given as Gilead, and, as his mother is described as a prostitute, this may indicate that his father might have been any of the men of that area. Jephthah led the Israelites in battle against Ammon and, in exchange for defeating the Ammonites, made a vow to sacrifice whatever would come out of the door of his house first. When his daughter was the first to come out of the house, he immediately regretted the vow, which bound him to sacrifice his daughter to God. Jephthah carried out his vow.
Kol Nidre is a Hebrew and Aramaic declaration which is recited in the synagogue before the beginning of the evening service on the night of Yom Kippur. Strictly speaking, it is not a prayer, even though it is commonly spoken of as if it were a prayer. This declaration and its ceremonial accompaniment have been charged with emotional undertones since the medieval period, creating a dramatic introduction to Yom Kippur on what is often dubbed "Kol Nidrei night", with the entire Yom Kippur evening service popularly called Kol Nidrei.
Religion in ancient Rome consisted of varying imperial and provincial religious practices, which were followed both by the people of Rome as well as those who were brought under its rule.
The epiclesis refers to the invocation of one or several gods. In ancient Greek religion, the epiclesis was the epithet used as the surname given to a deity in religious contexts. The term was borrowed into the Christian tradition, where it designates the part of the Anaphora by which the priest invokes the Holy Spirit upon the Eucharistic bread and wine in some Christian churches. In most Eastern Christian traditions, the Epiclesis comes after the Anamnesis ; in the Western Rite it usually precedes. In the historic practice of the Western Christian Churches, the consecration is effected at the Words of Institution though during the rise of the Liturgical Movement, many denominations introduced an explicit epiclesis in their liturgies.
Traditionally an oath is either a statement of fact or a promise taken by a sacrality as a sign of verity. A common legal substitute for those who conscientiously object to making sacred oaths is to give an affirmation instead. Nowadays, even when there is no notion of sanctity involved, certain promises said out loud in ceremonial or juridical purpose are referred to as oaths. "To swear" is a verb used to describe the taking of an oath, to making a solemn vow.
The Euthyphro dilemma is found in Plato's dialogue Euthyphro, in which Socrates asks Euthyphro, "Is the pious loved by the gods because it is pious, or is it pious because it is loved by the gods?" (10a)
Marriage vows are promises each partner in a couple makes to the other during a wedding ceremony based upon Western Christian norms. They are not universal to marriage and not necessary in most legal jurisdictions. They are not even universal within Christian marriage, as Eastern Christians do not have marriage vows in their traditional wedding ceremonies.
A solemn vow is a certain vow taken by an individual during or after novitiate in a Catholic religious institute. It is solemn insofar as the Church recognizes it as such.
In the Catholic Church, a religious profession is the solemn admission of men or women into consecrated life by means of the pronouncement of religious vows, typically the evangelical counsels.
In ancient Roman religion, a votum, plural vota, is a vow or promise made to a deity. The word comes from the past participle of the Latin verb voveo, vovere, "vow, promise". As the result of this verbal action, a votum is also that which fulfills a vow, that is, the thing promised, such as offerings, a statue, or even a temple building. The votum is thus an aspect of the contractual nature of Roman religion, a bargaining expressed by do ut des, "I give that you might give."
Jephtha is an oratorio (1751) by George Frideric Handel with an English language libretto by the Rev. Thomas Morell, based on the story of Jephtha in Judges and Jephthes, sive Votum (1554) by George Buchanan. Whilst writing Jephtha, Handel was increasingly troubled by his gradual loss of sight, and this proved to be his last oratorio. In the autograph score, at the end of the chorus "How dark, O Lord, are thy decrees" he wrote "Reached here on 13 February 1751, unable to go on owing to weakening of the sight of my left eye."
The sacrament of holy orders in the Catholic Church includes three orders: bishops, priests, and deacons, in decreasing order of rank, collectively comprising the clergy. In the phrase "holy orders", the word "holy" means "set apart for a sacred purpose". The word "order" designates an established civil body or corporation with a hierarchy, and ordination means legal incorporation into an order. In context, therefore, a group with a hierarchical structure that is set apart for ministry in the Church.
The vocabulary of ancient Roman religion was highly specialized. Its study affords important information about the religion, traditions and beliefs of the ancient Romans. This legacy is conspicuous in European cultural history in its influence on later juridical and religious vocabulary in Europe, particularly of the Christian Church. This glossary provides explanations of concepts as they were expressed in Latin pertaining to religious practices and beliefs, with links to articles on major topics such as priesthoods, forms of divination, and rituals.
In ancient Roman religion, the devotio was an extreme form of votum in which a Roman general vowed to sacrifice his own life in battle along with the enemy to chthonic gods in exchange for a victory. The most extended description of the ritual is given by the Augustan historian Livy, regarding the self-sacrifice of Decius Mus. The English word "devotion" derives from the Latin.
Religion is a distinct moral virtue whose purpose is to render God the worship due to Him as the source of all being and the giver of all good things. As such, in Christianity it is part of the cardinal virtue of Justice, and falls under obedience to the First Commandment.
The Latin term religiō, the origin of the modern lexeme religion, is of ultimately obscure etymology. It is recorded beginning in the 1st century BC, i.e. in Classical Latin at the end of the Roman Republic, notably by Cicero, in the sense of "scrupulous or strict observance of the traditional cultus". In classic antiquity, it meant conscientiousness, sense of right, moral obligation, or duty towards anything and was used mostly in secular or mundane contexts. In religious contexts, it also meant the feelings of "awe and anxiety" caused by gods and spirits that would help Romans "live successfully".
Jephthes, sive Votum is a tragedy by Scottish historian and humanist scholar George Buchanan first published in 1554. Based on the biblical account of Jephthah and the sacrifice of his daughter in the Book of Judges, Buchanan wrote the play while he was a teacher in France.
Quotations related to Vow at Wikiquote
