Whether There Is Only One Religious Order?
Objection 1: It would seem that there is but one religious order. For
there can be no diversity in that which is possessed wholly and
perfectly; wherefore there can be only one sovereign good, as stated
in the First Part (Q. 6, AA. 2, 3, 4). Now as Gregory says (Hom. xx
in Ezech.), "when a man vows to Almighty God all that he has, all his
life, all his knowledge, it is a holocaust," without which there is
no religious life. Therefore it would seem that there are not many
religious orders but only one.
Obj. 2: Further, things which agree in essentials differ only
accidentally. Now there is no religious order without the three
essential vows of religion, as stated above (Q. 186, AA. 6, 7).
Therefore it would seem that religious orders differ not
specifically, but only accidentally.
Obj. 3: Further, the state of perfection is competent both to
religious and to bishops, as stated above (Q. 185, AA. 5, 7). Now the
episcopate is not diversified specifically, but is one wherever it
may be; wherefore Jerome says (Ep. cxlvi ad Evan.): "Wherever a
bishop is, whether at Rome, or Gubbio, or Constantinople, or Reggio,
he has the same excellence, the same priesthood." Therefore in like
manner there is but one religious order.
Obj. 4: Further, anything that may lead to confusion should be
removed from the Church. Now it would seem that a diversity of
religious orders might confuse the Christian people, as stated in the
Decretal de Statu Monach. et Canon. Reg. [*Cap. Ne Nimia, de Relig.
Dom.]. Therefore seemingly there ought not to be different religious
orders.
_On the contrary,_ It is written (Ps. 44:10) that it pertains to the
adornment of the queen that she is "surrounded with variety."
_I answer that,_ As stated above (Q. 186, A, 7; Q. 187, A. 2), the
religious state is a training school wherein one aims by practice at
the perfection of charity. Now there are various works of charity to
which a man may devote himself; and there are also various kinds of
exercise. Wherefore religious orders may be differentiated in two
ways. First, according to the different things to which they may be
directed: thus one may be directed to the lodging of pilgrims,
another to visiting or ransoming captives. Secondly, there may be
various religious orders according to the diversity of practices;
thus in one religious order the body is chastised by abstinence in
food, in another by the practice of manual labor, scantiness of
clothes, or the like.
Since, however, the end imports most in every matter, [*Arist.,
_Topic._ vi 8] religious orders differ more especially according to
their various ends than according to their various practices.
Reply Obj. 1: The obligation to devote oneself wholly to God's
service is common to every religious order; hence religious do not
differ in this respect, as though in one religious order a person
retained some one thing of his own, and in another order some other
thing. But the difference is in respect of the different things
wherein one may serve God, and whereby a man may dispose himself to
the service of God.
Reply Obj. 2: The three essential vows of religion pertain to the
practice of religion as principles to which all other matters are
reduced, as stated above (Q. 186, A. 7). But there are various ways
of disposing oneself to the observance of each of them. For instance
one disposes oneself to observe the vow of continence, by solitude of
place, by abstinence, by mutual fellowship, and by many like means.
Accordingly it is evident that the community of the essential vows is
compatible with diversity of religious life, both on account of the
different dispositions and on account of the different ends, as
explained above.
Reply Obj. 3: In matters relating to perfection, the bishop stands in
the position of agent, and the religious as passive, as stated above
(Q. 184, A. 7). Now the agent, even in natural things, the higher it
is, is so much the more one, whereas the things that are passive are
various. Hence with reason the episcopal state is one, while
religious orders are many.
Reply Obj. 4: Confusion is opposed to distinction and order.
Accordingly the multitude of religious orders would lead to
confusion, if different religious orders were directed to the same
end and in the same way, without necessity or utility. Wherefore to
prevent this happening it has been wholesomely forbidden to establish
a new religious order without the authority of the Sovereign Pontiff.
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