Whether a Religious Order That Is Devoted to the Contemplative Life
Is More Excellent Than on That Is Given to the Active Life?
Objection 1: It would seem that a religious order which is devoted to
the contemplative life is not more excellent than one which is given
to the active life. For it is said (Extra, de Regular. et Transeunt.
ad Relig., cap. Licet), quoting the words of Innocent III: "Even as a
greater good is preferred to a lesser, so the common profit takes
precedence of private profit: and in this case teaching is rightly
preferred to silence, responsibility to contemplation, work to rest."
Now the religious order which is directed to the greater good is
better. Therefore it would seem that those religious orders that are
directed to the active life are more excellent than those which are
directed to the contemplative life.
Obj. 2: Further, every religious order is directed to the perfection
of charity, as stated above (AA. 1, 2). Now a gloss on Heb. 12:4,
"For you have not yet resisted unto blood," says: "In this life there
is no more perfect love than that to which the holy martyrs attained,
who fought against sin unto blood." Now to fight unto blood is
becoming those religious who are directed to military service, and
yet this pertains to the active life. Therefore it would seem that
religious orders of this kind are the most excellent.
Obj. 3: Further, seemingly the stricter a religious order is, the
more excellent it is. But there is no reason why certain religious
orders directed to the active life should not be of stricter
observance than those directed to the contemplative life. Therefore
they are more excellent.
_On the contrary,_ our Lord said (Luke 10:42) that the "best part"
was Mary's, by whom the contemplative life is signified.
_I answer that,_ As stated above (A. 1), the difference between one
religious order and another depends chiefly on the end, and
secondarily on the exercise. And since one thing cannot be said to be
more excellent than another save in respect of that in which it
differs therefrom, it follows that the excellence of one religious
order over another depends chiefly on their ends, and secondarily on
their respective exercises. Nevertheless each of these comparisons is
considered in a different way. For the comparison with respect to the
end is absolute, since the end is sought for its own sake; whereas
the comparison with respect to exercise is relative, since exercise
is sought not for its own sake, but for the sake of the end. Hence a
religious order is preferable to another, if it be directed to an end
that is absolutely more excellent either because it is a greater good
or because it is directed to more goods. If, however, the end be the
same, the excellence of one religious order over another depends
secondarily, not on the amount of exercise, but on the proportion of
the exercise to the end in view. Wherefore in the Conferences of the
Fathers (Coll. ii, 2) Blessed Antony is quoted, as preferring
discretion whereby a man moderates all his actions, to fastings,
watchings, and all such observances.
Accordingly we must say that the work of the active life is twofold.
one proceeds from the fulness of contemplation, such as teaching and
preaching. Wherefore Gregory says (Hom. v in Ezech.) that the words
of Ps. 144:7, "They shall publish the memory of . . . Thy sweetness,"
refer "to perfect men returning from their contemplation." And this
work is more excellent than simple contemplation. For even as it is
better to enlighten than merely to shine, so is it better to give to
others the fruits of one's contemplation than merely to contemplate.
The other work of the active life consists entirely in outward
occupation, for instance almsgiving, receiving guests, and the like,
which are less excellent than the works of contemplation, except in
cases of necessity, as stated above (Q. 182, A. 1). Accordingly the
highest place in religious orders is held by those which are directed
to teaching and preaching, which, moreover, are nearest to the
episcopal perfection, even as in other things "the end of that which
is first is in conjunction with the beginning of that which is
second," as Dionysius states (Div. Nom. vii). The second place
belongs to those which are directed to contemplation, and the third
to those which are occupied with external actions.
Moreover, in each of these degrees it may be noted that one religious
order excels another through being directed to higher action in the
same genus; thus among the works of the active life it is better to
ransom captives than to receive guests, and among the works of the
contemplative life prayer is better than study. Again one will excel
another if it be directed to more of these actions than another, or
if it have statutes more adapted to the attainment of the end in view.
Reply Obj. 1: This Decretal refers to the active life as directed to
the salvation of souls.
Reply Obj. 2: Those religious orders that are established for the
purpose of military service aim more directly at shedding the enemy's
blood than at the shedding of their own, which latter is more
properly competent to martyrs. Yet there is no reason why religious
of this description should not acquire the merit of martyrdom in
certain cases, and in this respect stand higher than other religious;
even as in some cases the works of the active life take precedence of
contemplation.
Reply Obj. 3: Strictness of observances, as the Blessed Antony
remarks (Conferences of the Fathers; Coll. ii, 2), is not the chief
object of commendation in a religious order; and it is written (Isa.
58:5): "Is this such a fast as I have chosen, for a man to afflict
his soul for a day?" Nevertheless it is adopted in religious life as
being necessary for taming the flesh, "which if done without
discretion, is liable to make us fail altogether," as the Blessed
Antony observes. Wherefore a religious order is not more excellent
through having stricter observances, but because its observances are
directed by greater discretion to the end of religion. Thus the
taming of the flesh is more efficaciously directed to continence by
means of abstinence in meat and drink, which pertain to hunger and
thirst, than by the privation of clothing, which pertains to cold and
nakedness, or by bodily labor.
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