2. Again, S. Gregory says: "You must know that just as the right

procedure is for a man to pass from the active to the contemplative life; so, too, it is often profitable to the soul to return to the active life." Consequently the active life is not absolutely speaking prior to the contemplative.

But while we proceed from the active life to the contemplative by way of generation, we return from the contemplative to the active by way of direction, in order, that is, that our active life may be directed by the contemplative; just in the same way as habits are generated by acts and then, as is said in the Ethics, when the habit is formed we act still more perfectly.

3. Lastly, things which accord with different characters do not seem to be necessarily related. But the active and contemplative life are suited to different characters; thus S. Gregory says: "It often happens that men who could have given themselves to peaceful contemplation of God have been burdened with external occupations and so have made shipwreck; while, on the contrary, men who could have lived well had they been occupied with human concerns, have been slain by the sword of their life of repose." Consequently the active life does not seem to precede the contemplative.

But those who are subject to the influx of their passions because of their natural eagerness in action, are for that very reason more suited for the active life, and this because of the restlessness of their temperament. Hence S. Gregory says: "Some are so restless that if they desist from work they suffer grievously, for the more free they are to think the worse interior tumults they have to endure." Some, on the contrary, have a natural purity of soul and a reposefulness which renders them fit for the contemplative life; if such men were to be applied wholly to the active life they would incur great loss. Hence S. Gregory says: "Some men are of so slothful a disposition that if they undertake any work they succumb at the very outset." But he adds: "Yet often love stirs up even slothful souls to work, and fear exercises a restraining influence on souls which suffer a disturbing influence in their contemplation." Hence even those who are more suited for the active life, may, by the exercise of it, be prepared for the contemplative; and, on the contrary, those who are more suited for the contemplative life may profitably undertake the labours proper to the active life, that so they may be rendered still more fit for contemplation.

"I have cried to Thee, for Thou, O God, hast heard me: O incline Thy ear unto me, and hear my words. Show forth Thy wonderful mercies; Thou Who savest them that trust in Thee. From them that resist Thy right hand keep me, as the apple of Thy eye. Protect me under the shadow of Thy wings."

FOOTNOTES:

S. Luke x. 42.

Ethics, x. 7 and 8.

Moralia in Job, vi. 18.

Of the Words of the Lord, Sermon ciii., alias xxvi. 2.

S. Luke x. 41.

Of the Words of the Lord, Sermon civ., alias xxvii. 2.

S. Luke x. 42.

Sermon ciii., alias xxvi. 4.

Topica, III., ii. 21.

Ibid., III., i. 12.

Of the City of God, xix. 19.

ii. 1.

Exod. xix. 21.

Hom. III., On Ezechiel.

Of Consolation, v. 2.

Hom. III., On Ezechiel.

1 Cor. xii. 31.

Of the City of God, xix. 19.

Ps. xlvii. 9, 10, 15.

2 Cor. v. 15.

Ps. xxvi. 5.

Moralia in Job, vi. 18.

Of the City of God, xix. 19.

S. Luke x. 40.

Hom. III., On Ezechiel.

Rom. ix. 3.

Of Compunction, i. 7.

1 Cor. iii. 8.

Hom. XIV., On Ezechiel.

Tractat., 124, On St. John, xxi. 22.

Hom. XIV., On Ezechiel.

Hom. XII., On Ezechiel.

xxx. 24.

Apoc. xxii. 17.

Wisd. xv. 1-3.

Moralia in Job, vi. 17.

Ibid.

Ps. xlv. 11.

S. Luke x. 41.

Hom. XIV., On Ezechiel.

S. Matt. xxv. 3, 4.

Heb. x. 20.

S. Luke x. 41, 42.

Ps. cii. 1-15.

Hom. III., On Ezechiel.

On the Trinity, xii. 12.

Hom. III., On Ezechiel.

Hom. XIV., On Ezechiel.

ii. 1, 2.

Moralia in Job, vi. 17.

Moralia, vi. 17.

Ibid., vi. 37.

Ps. xvi. 6-9.

QUESTION CLXXXVI

ON THE RELIGIOUS STATE

Are Contemplative Orders superior to Active Orders?

Are Contemplative Orders superior to Active Orders?

The Lord declared that Mary's was the best part, and she is the type of the contemplative life.

Religious Orders differ from one another primarily according to the ends they have in view, but secondarily according to the works they practise. And since one thing cannot be said to be superior to another save by reason of the differences between them, it will follow that the superiority of one Religious Order to another must depend primarily upon their respective ends, secondarily upon the works they practise.

And these two grounds of comparison are not of equal value; for the comparison between them from the point of view of their respective ends is an absolute one, since an end is sought for its own sake; whereas the comparison arising from their respective works is a relative one, since works are not done for their own sake but for the sake of the end to be gained.

Consequently one Religious Order is superior to another if its end is absolutely a superior one, either as being in itself a greater good, or as being of wider scope. On the supposition, however, that the ends of any two Orders are the same, then the superiority of one to the other can be gauged, not by the quantity of works they undertake, but by the proportion these bear to the end in view. Thus it is that we find introduced into the Conferences of the Fathers the opinion of S. Antony, who preferred that discretion by which a man moderates all things to fasts and watchings and similar observances.

The works, then, of the active life are twofold. There is one which springs from the fulness of contemplation: teaching, for example, and preaching. Whence S. Gregory says: "It is said of perfect men that on their return from contemplation: They shall pour forth the memory of Thy sweetness." And this is preferable to simple contemplation. For just as it is a greater thing to shed light than to be full of light, so is it a greater thing to spread abroad the fruits of our contemplation than merely to contemplate. And the second work of the active life is that which wholly consists in external occupation, such as giving alms, receiving guests, etc. And such works are inferior to the works of contemplation, except it be in some case of necessity.

Consequently, then, those Religious Orders are in the highest rank which are devoted to teaching and preaching. And these, too, approach most nearly to the perfection of the Episcopate; just as in other things, too, the ends of those in the first place are, as S. Denis says, close knit to the principles of those in the second place. The second rank is occupied by those Orders which are devoted to contemplation. And the third with those devoted to external works.

And in each of these grades there is a certain superiority according as one Order aims at acts of a higher order than does another, though of the same class. Thus in the works of the active life it is a greater thing to redeem captives than to receive guests; in the contemplative life, too, it is a greater thing to pray than to study. There may also be a certain superiority in this that one is occupied with more of such works than another; or again, that the rules of one are better adapted to the attainment of their end than are those of another.

Some, however, maintain that the contemplative Orders are not superior to the active Orders, thus: