[II-II, Q. 184, Art. 6]

Whether All Ecclesiastical Prelates Are in the State of Perfection?

Objection 1: It would seem that all ecclesiastical prelates are in a state of perfection. For Jerome commenting on Titus 1:5, "Ordain . . . in every city," etc. says: "Formerly priest was the same as bishop," and afterwards he adds: "Just as priests know that by the custom of the Church they are subject to the one who is placed over them, so too, bishops should recognize that, by custom rather than by the very ordinance of our Lord, they are above the priests, and are together the rightful governors of the Church." Now bishops are in the state of perfection. Therefore those priests also are who have the cure of souls.

Obj. 2: Further, just as bishops together with their consecration receive the cure of souls, so also do parish priests and archdeacons, of whom a gloss on Acts 6:3, "Brethren, look ye out . . . seven men of good reputation," says: "The apostles decided here to appoint throughout the Church seven deacons, who were to be of a higher degree, and as it were the supports of that which is nearest to the altar." Therefore it would seem that these also are in the state of perfection.

Obj. 3: Further, just as bishops are bound to "lay down their life for their sheep," so too are parish priests and archdeacons. But this belongs to the perfection of charity, as stated above (A. 2, ad 3). Therefore it would seem that parish priests and archdeacons also are in the state of perfection.

_On the contrary,_ Dionysius says (Eccl. Hier. v): "The order of pontiffs is consummative and perfecting, that of the priests is illuminative and light-giving, that of the ministers is cleansing and discretive." Hence it is evident that perfection is ascribed to bishops only.

_I answer that,_ In priests and deacons having cure of souls two things may be considered, namely their order and their cure. Their order is directed to some act in the Divine offices. Wherefore it has been stated above (Q. 183, A. 3, ad 3) that the distinction of orders is comprised under the distinction of offices. Hence by receiving a certain order a man receives the power of exercising certain sacred acts, but he is not bound on this account to things pertaining to perfection, except in so far as in the Western Church the receiving of a sacred order includes the taking of a vow of continence, which is one of the things pertaining to perfection, as we shall state further on (Q. 186, A. 4). Therefore it is clear that from the fact that a man receives a sacred order a man is not placed simply in the state of perfection, although inward perfection is required in order that one exercise such acts worthily.

In like manner, neither are they placed in the state of perfection on the part of the cure which they take upon themselves. For they are not bound by this very fact under the obligation of a perpetual vow to retain the cure of souls; but they can surrender it--either by entering religion, even without their bishop's permission (cf. Decret. xix, qu. 2, can. Duae sunt)--or again an archdeacon may with his bishop's permission resign his arch-deaconry or parish, and accept a simple prebend without cure, which would be nowise lawful, if he were in the state of perfection; for "no man putting his hand to the plough and looking back is fit for the kingdom of God" (Luke 9:62). On the other hand bishops, since they are in the state of perfection, cannot abandon the episcopal cure, save by the authority of the Sovereign Pontiff (to whom alone it belongs also to dispense from perpetual vows), and this for certain causes, as we shall state further on (Q. 185, A. 4). Wherefore it is manifest that not all prelates are in the state of perfection, but only bishops.

Reply Obj. 1: We may speak of priest and bishop in two ways. First, with regard to the name: and thus formerly bishops and priests were not distinct. For bishops are so called "because they watch over others," as Augustine observes (De Civ. Dei xix, 19); while the priests according to the Greek are "elders." [*Referring to the Greek _episkopos_ and _presbyteros_ from which the English 'bishop' and 'priest' are derived.] Hence the Apostle employs the term "priests" in reference to both, when he says (1 Tim. 5:17): "Let the priests that rule well be esteemed worthy of double honor"; and again he uses the term "bishops" in the same way, wherefore addressing the priests of the Church of Ephesus he says (Acts 20:28): "Take heed to yourselves" and "to the whole flock, wherein the Holy Ghost hath placed you bishops, to rule the church of God."

But as regards the thing signified by these terms, there was always a difference between them, even at the time of the apostles. This is clear on the authority of Dionysius (Eccl. Hier. v), and of a gloss on Luke 10:1, "After these things the Lord appointed," etc. which says: "Just as the apostles were made bishops, so the seventy-two disciples were made priests of the second order." Subsequently, however, in order to avoid schism, it became necessary to distinguish even the terms, by calling the higher ones bishops and the lower ones priests. But to assert that priests nowise differ from bishops is reckoned by Augustine among heretical doctrines (De Heres. liii), where he says that the Arians maintained that "no distinction existed between a priest and a bishop."

Reply Obj. 2: Bishops have the chief cure of the sheep of their diocese, while parish priests and archdeacons exercise an inferior ministry under the bishops. Hence a gloss on 1 Cor. 12:28, "to one, helps, to another, governments [*Vulg.: 'God hath set some in the church . . . helps, governments,' etc.]," says: "Helps, namely assistants to those who are in authority," as Titus was to the Apostle, or as archdeacons to the bishop; "governments, namely persons of lesser authority, such as priests who have to instruct the people": and Dionysius says (Eccl. Hier. v) that "just as we see the whole hierarchy culminating in Jesus, so each office culminates in its respective godlike hierarch or bishop." Also it is said (XVI, qu. i, can. Cunctis): "Priests and deacons must all take care not to do anything without their bishop's permission." Wherefore it is evident that they stand in relation to their bishop as wardens or mayors to the king; and for this reason, just as in earthly governments the king alone receives a solemn blessing, while others are appointed by simple commission, so too in the Church the episcopal cure is conferred with the solemnity of consecration, while the archdeacon or parish priest receives his cure by simple appointment; although they are consecrated by receiving orders before having a cure.

Reply Obj. 3: As parish priests and archdeacons have not the chief cure, but a certain ministry as committed to them by the bishop, so the pastoral office does not belong to them in chief, nor are they bound to lay down their life for the sheep, except in so far as they have a share in their cure. Hence we should say that they have an office pertaining to perfection rather than that they attain the state of perfection. _______________________

SEVENTH

[II-II, Q. 185, Art. 6]

Whether It Is Lawful for a Bishop to Have Property of His Own?

Objection 1: It would seem that it is not lawful for a bishop to have property of his own. For our Lord said (Matt. 19:21): "If thou wilt be perfect, go sell all [Vulg.: 'what'] thou hast, and give to the poor . . . and come, follow Me"; whence it would seem to follow that voluntary poverty is requisite for perfection. Now bishops are in the state of perfection. Therefore it would seem unlawful for them to possess anything as their own.

Obj. 2: Further, bishops take the place of the apostles in the Church, according to a gloss on Luke 10:1. Now our Lord commanded the apostles to possess nothing of their own, according to Matt. 10:9, "Do not possess gold, nor silver, nor money in your purses"; wherefore Peter said for himself and the other apostles (Matt. 19:27): "Behold we have left all things and have followed Thee." Therefore it would seem that bishops are bound to keep this command, and to possess nothing of their own.

Obj. 3: Further, Jerome says (Ep. lii ad Nepotian.): "The Greek _kleros_ denotes the Latin _sors._ Hence clerics are so called either because they are of the Lord's estate, or because the Lord Himself is the estate, i.e. portion of clerics. Now he that possesses the Lord, can have nothing besides God; and if he have gold and silver, possessions, and chattels of all kinds, with such a portion the Lord does not vouchsafe to be his portion also." Therefore it would seem that not only bishops but even clerics should have nothing of their own.

_On the contrary,_ It is stated (XII, qu. i, can. Episcopi de rebus): "Bishops, if they wish, may bequeath to their heirs their personal or acquired property, and whatever belongs to them personally."

_I answer that,_ No one is bound to works of supererogation, unless he binds himself specially thereto by vow. Hence Augustine says (Ep. cxxvii ad Paulin. et Arment.): "Since you have taken the vow, you have already bound yourself, you can no longer do otherwise. Before you were bound by the vow, you were free to submit." Now it is evident that to live without possessing anything is a work of supererogation, for it is a matter not of precept but of counsel. Wherefore our Lord after saying to the young man: "If thou wilt enter into life, keep the commandments," said afterwards by way of addition: "If thou wilt be perfect go sell" all "that thou hast, and give to the poor" (Matt. 19:17, 21). Bishops, however, do not bind themselves at their ordination to live without possessions of their own; nor indeed does the pastoral office, to which they bind themselves, make it necessary for them to live without anything of their own. Therefore bishops are not bound to live without possessions of their own.

Reply Obj. 1: As stated above (Q. 184, A. 3, ad 1) the perfection of the Christian life does not essentially consist in voluntary poverty, but voluntary poverty conduces instrumentally to the perfection of life. Hence it does not follow that where there is greater poverty there is greater perfection; indeed the highest perfection is compatible with great wealth, since Abraham, to whom it was said (Gen. 17:1): "Walk before Me and be perfect," is stated to have been rich (Gen. 13:2).

Reply Obj. 2: This saying of our Lord can be understood in three ways. First, mystically, that we should possess neither gold nor silver means that the preacher should not rely chiefly on temporal wisdom and eloquence; thus Jerome expounds the passage.

Secondly, according to Augustine's explanation (De Consens. Ev. ii, 30), we are to understand that our Lord said this not in command but in permission. For he permitted them to go preaching without gold or silver or other means, since they were to receive the means of livelihood from those to whom they preached; wherefore He added: "For the workman is worthy of his meat." And yet if anyone were to use his own means in preaching the Gospel, this would be a work of supererogation, as Paul says in reference to himself (1 Cor. 9:12, 15).

Thirdly, according to the exposition of Chrysostom [*Hom. ii in Rom. xvi, 3, we are to understand that our Lord laid these commands on His disciples in reference to the mission on which they were sent to preach to the Jews, so that they might be encouraged to trust in His power, seeing that He provided for their wants without their having means of their own. But it does not follow from this that they, or their successors, were obliged to preach the Gospel without having means of their own: since we read of Paul (2 Cor. 11:8) that he "received wages" of other churches for preaching to the Corinthians, wherefore it is clear that he possessed something sent to him by others. And it seems foolish to say that so many holy bishops as Athanasius, Ambrose, and Augustine would have disobeyed these commandments if they believed themselves bound to observe them.

Reply Obj. 3: Every part is less than the whole. Accordingly a man has other portions together with God, if he becomes less intent on things pertaining to God by occupying himself with things of the world. Now neither bishops nor clerics ought thus to possess means of their own, that while busy with their own they neglect those that concern the worship of God. _______________________

SEVENTH

[II-II, Q. 188, Art. 4]

Whether a Religious Order Can Be Established for Preaching or Hearing Confessions?

Objection 1: It would seem that no religious order may be established for preaching, or hearing confessions. For it is said (VII, qu. i [*Cap. Hoc nequaquam; Cf. Q. 187, A. 1, Obj. 1]): "The monastic life is one of subjection and discipleship, not of teaching, authority, or pastoral care," and the same apparently applies to religious. Now preaching and hearing confessions are the actions of a pastor and teacher. Therefore a religious order should not be established for this purpose.

Obj. 2: Further, the purpose for which a religious order is established would seem to be something most proper to the religious life, as stated above (A. 1). Now the aforesaid actions are not proper to religious but to bishops. Therefore a religious order should not be established for the purpose of such actions.

Obj. 3: Further, it seems unfitting that the authority to preach and hear confessions should be committed to an unlimited number of men; and there is no fixed number of those who are received into a religious order. Therefore it is unfitting for a religious order to be established for the purpose of the aforesaid actions.

Obj. 4: Further, preachers have a right to receive their livelihood from the faithful of Christ, according to 1 Cor. 9. If then the office of preaching be committed to a religious order established for that purpose, it follows that the faithful of Christ are bound to support an unlimited number of persons, which would be a heavy burden on them. Therefore a religious order should not be established for the exercise of these actions.

Obj. 5: Further, the organization of the Church should be in accordance with Christ's institution. Now Christ sent first the twelve apostles to preach, as related in Luke 9, and afterwards He sent the seventy-two disciples, as stated in Luke 10. Moreover, according to the gloss of Bede on "And after these things" (Luke 10:1), "the apostles are represented by the bishops, the seventy-two disciples by the lesser priests," i.e. the parish priests. Therefore in addition to bishops and parish priests, no religious order should be established for the purpose of preaching and hearing confessions.

_On the contrary,_ In the Conferences of the Fathers (Coll. xiv, 4), Abbot Nesteros, speaking of the various kinds of religious orders, says: "Some choosing the care of the sick, others devoting themselves to the relief of the afflicted and oppressed, or applying themselves to teaching, or giving alms to the poor, have been most highly esteemed on account of their devotion and piety." Therefore just as a religious order may be established for the care of the sick, so also may one be established for teaching the people by preaching and like works.

_I answer that,_ As stated above (A. 2), it is fitting for a religious order to be established for the works of the active life, in so far as they are directed to the good of our neighbor, the service of God, and the upkeep of divine worship. Now the good of our neighbor is advanced by things pertaining to the spiritual welfare of the soul rather than by things pertaining to the supplying of bodily needs, in proportion to the excellence of spiritual over corporal things. Hence it was stated above (Q. 32, A. 3) that spiritual works of mercy surpass corporal works of mercy. Moreover this is more pertinent to the service of God, to Whom no sacrifice is more acceptable than zeal for souls, as Gregory says (Hom. xii in Ezech.). Furthermore, it is a greater thing to employ spiritual arms in defending the faithful against the errors of heretics and the temptations of the devil, than to protect the faithful by means of bodily weapons. Therefore it is most fitting for a religious order to be established for preaching and similar works pertaining to the salvation of souls.

Reply Obj. 1: He who works by virtue of another, acts as an instrument. And a minister is like an "animated instrument," as the Philosopher says (Polit. i, 2 [*Cf. _Ethic._ viii, 11]). Hence if a man preach or do something similar by the authority of his superiors, he does not rise above the degree of "discipleship" or "subjection," which is competent to religious.

Reply Obj. 2: Some religious orders are established for soldiering, to wage war, not indeed on their own authority, but on that of the sovereign or of the Church who are competent to wage war by virtue of their office, as stated above (A. 3, ad 4). In the same way certain religious orders are established for preaching and hearing confessions, not indeed by their own authority, but by the authority of the higher and lower superiors, to whom these things belong by virtue of their office. Consequently to assist one's superiors in such a ministry is proper to a religious order of this kind.

Reply Obj. 3: Bishops do not allow these religious severally and indiscriminately to preach or hear confessions, but according to the discretion of the religious superiors, or according to their own appointment.

Reply Obj. 4: The faithful are not bound by law to contribute to the support of other than their ordinary prelates, who receive the tithes and offerings of the faithful for that purpose, as well as other ecclesiastical revenues. But if some men are willing to minister to the faithful by exercising the aforesaid acts gratuitously, and without demanding payment as of right, the faithful are not burdened thereby because their temporal contributions can be liberally repaid by those men, nor are they bound by law to contribute, but by charity, and yet not so that they be burdened thereby and others eased, as stated in 2 Cor. 8:13. If, however, none be found to devote themselves gratuitously to services of this kind, the ordinary prelate is bound, if he cannot suffice by himself, to seek other suitable persons and support them himself.

Reply Obj. 5: The seventy-two disciples are represented not only by the parish priests, but by all those of lower order who in any way assist the bishops in their office. For we do not read that our Lord appointed the seventy-two disciples to certain fixed parishes, but that "He sent them two and two before His face into every city and place whither He Himself was to come." It was fitting, however, that in addition to the ordinary prelates others should be chosen for these duties on account of the multitude of the faithful, and the difficulty of finding a sufficient number of persons to be appointed to each locality, just as it was necessary to establish religious orders for military service, on account of the secular princes being unable to cope with unbelievers in certain countries. _______________________

FIFTH

[III, Q. 67, Art. 2]

Whether to Baptize Is Part of the Priestly Office, or Proper to That of Bishops?

Objection 1: It seems that to baptize is not part of the priestly office, but proper to that of bishops. Because, as stated above (A. 1, Obj. 1), the duties of teaching and baptizing are enjoined in the same precept (Matt. 28:19). But to teach, which is "to perfect," belongs to the office of bishop, as Dionysius declares (Eccl. Hier. v, vi). Therefore to baptize also belongs to the episcopal office.

Obj. 2: Further, by Baptism a man is admitted to the body of the Christian people: and to do this seems consistent with no other than the princely office. Now the bishops hold the position of princes in the Church, as the gloss observes on Luke 10:1: indeed, they even take the place of the apostles, of whom it is written (Ps. 44:17): "Thou shalt make them princes over all the earth." Therefore it seems that to baptize belongs exclusively to the office of bishops.

Obj. 3: Further, Isidore says (Epist. ad Ludifred.) that "it belongs to the bishop to consecrate churches, to anoint altars, to consecrate (_conficere_) the chrism; he it is that confers the ecclesiastical orders, and blesses the consecrated virgins." But the sacrament of Baptism is greater than all these. Therefore much more reason is there why to baptize should belong exclusively to the episcopal office.

_On the contrary,_ Isidore says (De Officiis. ii): "It is certain that Baptism was entrusted to priests alone."

_I answer that,_ Priests are consecrated for the purpose of celebrating the sacrament of Christ's Body, as stated above (Q. 65, A. 3). Now that is the sacrament of ecclesiastical unity, according to the Apostle (1 Cor. 10:17): "We, being many, are one bread, one body, all that partake of one bread and one chalice." Moreover, by Baptism a man becomes a participator in ecclesiastical unity, wherefore also he receives the right to approach our Lord's Table. Consequently, just as it belongs to a priest to consecrate the Eucharist, which is the principal purpose of the priesthood, so it is the proper office of a priest to baptize: since it seems to belong to one and the same, to produce the whole and to dispose the part in the whole.

Reply Obj. 1: Our Lord enjoined on the apostles, whose place is taken by the bishops, both duties, namely, of teaching and of baptizing, but in different ways. Because Christ committed to them the duty of teaching, that they might exercise it themselves as being the most important duty of all: wherefore the apostles themselves said (Acts 6:2): "It is not reason that we should leave the word of God and serve tables." On the other hand, He entrusted the apostles with the office of baptizing, to be exercised vicariously; wherefore the Apostle says (1 Cor. 1:17): "Christ sent me not to baptize, but to preach the Gospel." And the reason for this was that the merit and wisdom of the minister have no bearing on the baptismal effect, as they have in teaching, as may be seen from what we have stated above (Q. 64, A. 1, ad 2; AA. 5, 9). A proof of this is found also in the fact that our Lord Himself did not baptize, but His disciples, as John relates (4:2). Nor does it follow from this that bishops cannot baptize; since what a lower power can do, that can also a higher power. Wherefore also the Apostle says (1 Cor. 1:14, 16) that he had baptized some.

Reply Obj. 2: In every commonwealth minor affairs are entrusted to lower officials, while greater affairs are restricted to higher officials; according to Ex. 18:22: "When any great matter soever shall fall out, let them refer it to thee, and let them judge the lesser matters only." Consequently it belongs to the lower officials of the state to decide matters concerning the lower orders; while to the highest it belongs to set in order those matters that regard the higher orders of the state. Now by Baptism a man attains only to the lowest rank among the Christian people: and consequently it belongs to the lesser officials of the Church to baptize, namely, the priests, who hold the place of the seventy-two disciples of Christ, as the gloss says in the passage quoted from Luke 10.

Reply Obj. 3: As stated above (Q. 65, A. 3), the sacrament of Baptism holds the first place in the order of necessity; but in the order of perfection there are other greater sacraments which are reserved to bishops. _______________________

THIRD

[II-II, Q. 87, Art. 1]

Whether Men Are Bound to Pay Tithes Under a Necessity of Precept?

Objection 1: It would seem that men are not bound by precept to pay tithes. The commandment to pay tithes is contained in the Old Law (Lev. 27:30), "All tithes of the land, whether of corn or of the fruits of trees, are the Lord's," and further on (Lev. 27:32): "Of all the tithes of oxen and sheep and goats, that pass under the shepherd's rod, every tenth that cometh shall be sanctified to the Lord." This cannot be reckoned among the moral precepts, because natural reason does not dictate that one ought to give a tenth part, rather than a ninth or eleventh. Therefore it is either a judicial or a ceremonial precept. Now, as stated above (I-II, Q. 103, A. 3; Q. 104, A. 3), during the time of grace men are hound neither to the ceremonial nor to the judicial precepts of the Old Law. Therefore men are not bound now to pay tithes.

Obj. 2: Further, during the time of grace men are bound only to those things which were commanded by Christ through the Apostles, according to Matt. 28:20, "Teaching them to observe all things whatsoever I have commanded you"; and Paul says (Acts 20:27): "I have not spared to declare unto you all the counsel of God." Now neither in the teaching of Christ nor in that of the apostles is there any mention of the paying of tithes: for the saying of our Lord about tithes (Matt. 23:23), "These things you ought to have done" seems to refer to the past time of legal observance: thus Hilary says (Super Matth. can. xxiv): "The tithing of herbs, which was useful in foreshadowing the future, was not to be omitted." Therefore during the time of grace men are not bound to pay tithes.

Obj. 3: Further, during the time of grace, men are not more bound to the legal observances than before the Law. But before the Law tithes were given, by reason not of a precept but of a vow. For we read (Gen. 28:20, 22) that Jacob "made a vow" saying: "If God shall be with me, and shall keep me in the way by which I walk . . . of all the things that Thou shalt give to me, I will offer tithes to Thee." Neither, therefore, during the time of grace are men bound to pay tithes.

Obj. 4: Further, in the Old Law men were bound to pay three kinds of tithe. For it is written (Num. 18:23, 24): "The sons of Levi . . . shall . . . be content with the oblation of tithes, which I have separated for their uses and necessities." Again, there were other tithes of which we read (Deut. 14:22, 23): "Every year thou shalt set aside the tithes of all thy fruits, that the earth bringeth forth year by year; and thou shalt eat before the Lord thy God in the place which He shall choose." And there were yet other tithes, of which it is written (Deut. 14:28): "The third year thou shalt separate another tithe of all things that grow to thee at that time, and shalt lay it up within thy gates. And the Levite that hath no other part nor possession with thee, and the stranger, and the fatherless, and the widow, that are within thy gates, shall . . . eat and be filled." Now during the time of grace men are not bound to pay the second and third tithes. Neither therefore are they bound to pay the first.

Obj. 5: Further, a debt that is due without any time being fixed for its payment, must be paid at once under pain of sin. Accordingly if during the time of grace men are bound, under necessity of precept, to pay tithes in those countries where tithes are not paid, they would all be in a state of mortal sin, and so would also be the ministers of the Church for dissembling. But this seems unreasonable. Therefore during the time of grace men are not bound under necessity of precept to pay tithes.

_On the contrary,_ Augustine [*Append. Serm. cclxxcii], whose words are quoted 16, qu. i [*Can. Decimae], says: "It is a duty to pay tithes, and whoever refuses to pay them takes what belongs to another."

_I answer that,_ In the Old Law tithes were paid for the sustenance of the ministers of God. Hence it is written (Malach. 3:10): "Bring all the tithes into My [Vulg.: 'the'] store-house that there may be meat in My house." Hence the precept about the paying of tithes was partly moral and instilled in the natural reason; and partly judicial, deriving its force from its divine institution. Because natural reason dictates that the people should administer the necessaries of life to those who minister the divine worship for the welfare of the whole people even as it is the people's duty to provide a livelihood for their rulers and soldiers and so forth. Hence the Apostle proves this from human custom, saying (1 Cor. 9:7): "Who serveth as a soldier at any time at his own charge? Who planteth a vineyard and eateth not of the fruit thereof?" But the fixing of the proportion to be offered to the ministers of divine worship does not belong to the natural law, but was determined by divine institution, in accordance with the condition of that people to whom the law was being given. For they were divided into twelve tribes, and the twelfth tribe, namely that of Levi, was engaged exclusively in the divine ministry and had no possessions whence to derive a livelihood: and so it was becomingly ordained that the remaining eleven tribes should give one-tenth part of their revenues to the Levites [*Num. 18:21] that the latter might live respectably; and also because some, through negligence, would disregard this precept. Hence, so far as the tenth part was fixed, the precept was judicial, since all institutions established among this people for the special purpose of preserving equality among men, in accordance with this people's condition, are called "judicial precepts." Nevertheless by way of consequence these institutions foreshadowed something in the future, even as everything else connected with them, according to 1 Cor. 12, "All these things happened to them in figure." In this respect they had something in common with the _ceremonial precepts,_ which were instituted chiefly that they might be signs of the future. Hence the precept about paying tithes foreshadowed something in the future. For ten is, in a way, the perfect number (being the first numerical limit, since the figures do not go beyond ten but begin over again from one), and therefore he that gave a tenth, which is the sign of perfection, reserving the nine other parts for himself, acknowledged by a sign that imperfection was his part, and that the perfection which was to come through Christ was to be hoped for from God. Yet this proves it to be, not a ceremonial but a judicial precept, as stated above.

There is this difference between the ceremonial and judicial precepts of the Law, as we stated above (I-II, Q. 104, A. 3), that it is unlawful to observe the ceremonial precepts at the time of the New Law, whereas there is no sin in keeping the judicial precepts during the time of grace although they are not binding. Indeed they are bound to be observed by some, if they be ordained by the authority of those who have power to make laws. Thus it was a judicial precept of the Old Law that he who stole a sheep should restore four sheep (Ex. 22:1), and if any king were to order this to be done his subjects would be bound to obey. In like manner during the time of the New Law the authority of the Church has established the payment of tithe; thus showing a certain kindliness, lest the people of the New Law should give less to the ministers of the New Testament than did the people of the Old Law to the ministers of the Old Testament; for the people of the New Law are under greater obligations, according to Matt. 5:20, "Unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven," and, moreover, the ministers of the New Testament are of greater dignity than the ministers of the Old Testament, as the Apostle shows (2 Cor. 3:7, 8).

Accordingly it is evident that man's obligation to pay tithes arises partly from natural law, partly from the institution of the Church; who, nevertheless, in consideration of the requirements of time and persons might ordain the payment of some other proportion.

This suffices for the Reply to the First Objection.

Reply Obj. 2: The precept about paying tithes, in so far as it was a moral precept, was given in the Gospel by our Lord when He said (Matt. 10:10) [*The words as quoted are from Luke 10:7: Matthew has 'meat' instead of 'hire']: "The workman is worthy of his hire," and the Apostle says the same (1 Cor. 9:4 seqq.). But the fixing of the particular proportion is left to the ordinance of the Church.

Reply Obj. 3: Before the time of the Old Law the ministry of the divine worship was not entrusted to any particular person; although it is stated that the first-born were priests, and that they received a double portion. For this very reason no particular portion was directed to be given to the ministers of the divine worship: but when they met with one, each man of his own accord gave him what he deemed right. Thus Abraham by a kind of prophetic instinct gave tithes to Melchisedech, the priest of the Most High God, according to Gen. 14:20, and again Jacob made a vow to give tithes [*Gen. 28:20], although he appears to have vowed to do so, not by paying them to ministers, but for the purpose of the divine worship, for instance for the fulfilling of sacrifices, hence he said significantly: "I will offer tithes to Thee."

Reply Obj. 4: The second kind of tithe, which was reserved for the offering of sacrifices, has no place in the New Law, since the legal victims had ceased. But the third kind of tithe which they had to eat with the poor, is increased in the New Law, for our Lord commanded us to give to the poor not merely the tenth part, but all our surplus, according to Luke 11:41: "That which remaineth, give alms." Moreover the tithes that are given to the ministers of the Church should be dispensed by them for the use of the poor.

Reply Obj. 5: The ministers of the Church ought to be more solicitous for the increase of spiritual goods in the people, than for the amassing of temporal goods: and hence the Apostle was unwilling to make use of the right given him by the Lord of receiving his livelihood from those to whom he preached the Gospel, lest he should occasion a hindrance to the Gospel of Christ [*1 Cor. 9:12]. Nor did they sin who did not contribute to his upkeep, else the Apostle would not have omitted to reprove them. In like manner the ministers of the Church rightly refrain from demanding the Church's tithes, when they could not demand them without scandal, on account of their having fallen into desuetude, or for some other reason. Nevertheless those who do not give tithes in places where the Church does not demand them are not in a state of damnation, unless they be obstinate, and unwilling to pay even if tithes were demanded of them. _______________________

SECOND

[II-II, Q. 64, Art. 6]

Whether It Is Lawful to Kill the Innocent?

Objection 1: It would seem that in some cases it is lawful to kill the innocent. The fear of God is never manifested by sin, since on the contrary "the fear of the Lord driveth out sin" (Ecclus. 1:27). Now Abraham was commended in that he feared the Lord, since he was willing to slay his innocent son. Therefore one may, without sin, kill an innocent person.

Obj. 2: Further, among those sins that are committed against one's neighbor, the more grievous seem to be those whereby a more grievous injury is inflicted on the person sinned against. Now to be killed is a greater injury to a sinful than to an innocent person, because the latter, by death, passes forthwith from the unhappiness of this life to the glory of heaven. Since then it is lawful in certain cases to kill a sinful man, much more is it lawful to slay an innocent or a righteous person.

Obj. 3: Further, what is done in keeping with the order of justice is not a sin. But sometimes a man is forced, according to the order of justice, to slay an innocent person: for instance, when a judge, who is bound to judge according to the evidence, condemns to death a man whom he knows to be innocent but who is convicted by false witnesses; and again the executioner, who in obedience to the judge puts to death the man who has been unjustly sentenced.

_On the contrary,_ It is written (Ex. 23:7): "The innocent and just person thou shalt not put to death."

_I answer that,_ An individual man may be considered in two ways: first, in himself; secondly, in relation to something else. If we consider a man in himself, it is unlawful to kill any man, since in every man though he be sinful, we ought to love the nature which God has made, and which is destroyed by slaying him. Nevertheless, as stated above (A. 2) the slaying of a sinner becomes lawful in relation to the common good, which is corrupted by sin. On the other hand the life of righteous men preserves and forwards the common good, since they are the chief part of the community. Therefore it is in no way lawful to slay the innocent.

Reply Obj. 1: God is Lord of death and life, for by His decree both the sinful and the righteous die. Hence he who at God's command kills an innocent man does not sin, as neither does God Whose behest he executes: indeed his obedience to God's commands is a proof that he fears Him.

Reply Obj. 2: In weighing the gravity of a sin we must consider the essential rather than the accidental. Wherefore he who kills a just man, sins more grievously than he who slays a sinful man: first, because he injures one whom he should love more, and so acts more in opposition to charity: secondly, because he inflicts an injury on a man who is less deserving of one, and so acts more in opposition to justice: thirdly, because he deprives the community of a greater good: fourthly, because he despises God more, according to Luke 10:16, "He that despiseth you despiseth Me." On the other hand it is accidental to the slaying that the just man whose life is taken be received by God into glory.

Reply Obj. 3: If the judge knows that a man who has been convicted by false witnesses, is innocent he must, like Daniel, examine the witnesses with great care, so as to find a motive for acquitting the innocent: but if he cannot do this he should remit him for judgment by a higher tribunal. If even this is impossible, he does not sin if he pronounce sentence in accordance with the evidence, for it is not he that puts the innocent man to death, but they who stated him to be guilty. He that carries out the sentence of the judge who has condemned an innocent man, if the sentence contains an inexcusable error, he should not obey, else there would be an excuse for the executions of the martyrs: if however it contain no manifest injustice, he does not sin by carrying out the sentence, because he has no right to discuss the judgment of his superior; nor is it he who slays the innocent man, but the judge whose minister he is. _______________________

SEVENTH

[II-II, Q. 147, Art. 4]

Whether All Are Bound to Keep the Fasts of the Church?

Objection 1: It would seem that all are bound to keep the fasts of the Church. For the commandments of the Church are binding even as the commandments of God, according to Luke 10:16, "He that heareth you heareth Me." Now all are bound to keep the commandments of God. Therefore in like manner all are bound to keep the fasts appointed by the Church.

Obj. 2: Further, children especially are seemingly not exempt from fasting, on account of their age: for it is written (Joel 2:15): "Sanctify a fast," and further on (Joel 2:16): "Gather together the little ones, and them that suck the breasts." Much more therefore are all others bound to keep the fasts.

Obj. 3: Further, spiritual things should be preferred to temporal, and necessary things to those that are not necessary. Now bodily works are directed to temporal gain; and pilgrimages, though directed to spiritual things, are not a matter of necessity. Therefore, since fasting is directed to a spiritual gain, and is made a necessary thing by the commandment of the Church, it seems that the fasts of the Church ought not to be omitted on account of a pilgrimage, or bodily works.

Obj. 4: Further, it is better to do a thing willingly than through necessity, as stated in 2 Cor. 9:7. Now the poor are wont to fast through necessity, owing to lack of food. Much more therefore ought they to fast willingly.

_On the contrary,_ It seems that no righteous man is bound to fast. For the commandments of the Church are not binding in opposition to Christ's teaching. But our Lord said (Luke 5:34) that "the children of the bridegroom cannot fast whilst the bridegroom is with them [*Vulg.: 'Can you make the children of the bridegroom fast, whilst the bridegroom is with them?']." Now He is with all the righteous by dwelling in them in a special manner [*Cf. I, Q. 8, A. 3], wherefore our Lord said (Matt. 28:20): "Behold I am with you . . . even to the consummation of the world." Therefore the righteous are not bound by the commandment of the Church to fast.

_I answer that,_ As stated above (I-II, Q. 90, A. 2; Q. 98, AA. 2, 6), general precepts are framed according to the requirements of the many. Wherefore in making such precepts the lawgiver considers what happens generally and for the most part, and he does not intend the precept to be binding on a person in whom for some special reason there is something incompatible with observance of the precept. Yet discretion must be brought to bear on the point. For if the reason be evident, it is lawful for a man to use his own judgment in omitting to fulfil the precept, especially if custom be in his favor, or if it be difficult for him to have recourse to superior authority. On the other hand, if the reason be doubtful, one should have recourse to the superior who has power to grant a dispensation in such cases. And this must be done in the fasts appointed by the Church, to which all are bound in general, unless there be some special obstacle to this observance.

Reply Obj. 1: The commandments of God are precepts of the natural law, which are, of themselves, necessary for salvation. But the commandments of the Church are about matters which are necessary for salvation, not of themselves, but only through the ordinance of the Church. Hence there may be certain obstacles on account of which certain persons are not bound to keep the fasts in question.

Reply Obj. 2: In children there is a most evident reason for not fasting, both on account of their natural weakness, owing to which they need to take food frequently, and not much at a time, and because they need much nourishment owing to the demands of growth, which results from the residuum of nourishment. Wherefore as long as the stage of growth lasts, which as a rule lasts until they have completed the third period of seven years, they are not bound to keep the Church fasts: and yet it is fitting that even during that time they should exercise themselves in fasting, more or less, in accordance with their age. Nevertheless when some great calamity threatens, even children are commanded to fast, in sign of more severe penance, according to Jonah 3:7, "Let neither men nor beasts . . . taste anything . . . nor drink water."

Reply Obj. 3: Apparently a distinction should be made with regard to pilgrims and working people. For if the pilgrimage or laborious work can be conveniently deferred or lessened without detriment to the bodily health and such external conditions as are necessary for the upkeep of bodily or spiritual life, there is no reason for omitting the fasts of the Church. But if one be under the necessity of starting on the pilgrimage at once, and of making long stages, or of doing much work, either for one's bodily livelihood, or for some need of the spiritual life, and it be impossible at the same time to keep the fasts of the Church, one is not bound to fast: because in ordering fasts the Church would not seem to have intended to prevent other pious and more necessary undertakings. Nevertheless, in such cases one ought seemingly, to seek the superior's dispensation; except perhaps when the above course is recognized by custom, since when superiors are silent they would seem to consent.

Reply Obj. 4: Those poor who can provide themselves with sufficient for one meal are not excused, on account of poverty, from keeping the fasts of the Church. On the other hand, those would seem to be exempt who beg their food piecemeal, since they are unable at any one time to have a sufficiency of food.

Reply Obj. 5: This saying of our Lord may be expounded in three ways. First, according to Chrysostom (Hom. xxx in Matth.), who says that "the disciples, who are called children of the bridegroom, were as yet of a weakly disposition, wherefore they are compared to an old garment." Hence while Christ was with them in body they were to be fostered with kindness rather than drilled with the harshness of fasting. According to this interpretation, it is fitting that dispensations should be granted to the imperfect and to beginners, rather than to the elders and the perfect, according to a gloss on Ps. 130:2, "As a child that is weaned is towards his mother." Secondly, we may say with Jerome [*Bede, Comment. in Luc. v] that our Lord is speaking here of the fasts of the observances of the Old Law. Wherefore our Lord means to say that the apostles were not to be held back by the old observances, since they were to be filled with the newness of grace. Thirdly, according to Augustine (De Consensu Evang. ii, 27), who states that fasting is of two kinds. One pertains to those who are humbled by disquietude, and this is not befitting perfect men, for they are called "children of the bridegroom"; hence when we read in Luke: "The children of the bridegroom cannot fast [*Hom. xiii, in Matth.]," we read in Matt. 9:15: "The children of the bridegroom cannot mourn [*Vulg.: 'Can the children of the bridegroom mourn?']." The other pertains to the mind that rejoices in adhering to spiritual things: and this fasting is befitting the perfect. _______________________

FIFTH

[II-II, Q. 90, Art. 2]

Whether It Is Lawful to Adjure the Demons?

Objection 1: It would seem unlawful to adjure the demons. Origen says (Tract. xxxv, super Matth.): "To adjure the demons is not accordance with the power given by our Saviour: for this is a Jewish practice." Now rather than imitate the rites of the Jews, we should use the power given by Christ. Therefore it is not lawful to adjure the demons.

Obj. 2: Further, many make use of necromantic incantations when invoking the demons by something Divine: and this is an adjuration. Therefore, if it be lawful to adjure the demons, it is lawful to make use of necromantic incantations, which is evidently false. Therefore the antecedent is false also.

Obj. 3: Further, whoever adjures a person, by that very fact associates himself with him. Now it is not lawful to have fellowship with the demons, according to 1 Cor. 10:20, "I would not that you should be made partakers with devils." Therefore it is not lawful to adjure the demons.

_On the contrary,_ It is written (Mk. 16:17): "In My name they shall cast out devils." Now to induce anyone to do a certain thing for the sake of God's name is to adjure. Therefore it is lawful to adjure the demons.

_I answer that,_ As stated in the preceding article, there are two ways of adjuring: one by way of prayer or inducement through reverence of some holy thing: the other by way of compulsion. In the first way it is not lawful to adjure the demons because such a way seems to savor of benevolence or friendship, which it is unlawful to bear towards the demons. As to the second kind of adjuration, which is by compulsion, we may lawfully use it for some purposes, and not for others. For during the course of this life the demons are our adversaries: and their actions are not subject to our disposal but to that of God and the holy angels, because, as Augustine says (De Trin. iii, 4), "the rebel spirit is ruled by the just spirit." Accordingly we may repulse the demons, as being our enemies, by adjuring them through the power of God's name, lest they do us harm of soul or body, in accord with the Divine power given by Christ, as recorded by Luke 10:19: "Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy: and nothing shall hurt you."

It is not, however, lawful to adjure them for the purpose of learning something from them, or of obtaining something through them, for this would amount to holding fellowship with them: except perhaps when certain holy men, by special instinct or Divine revelation, make use of the demons' actions in order to obtain certain results: thus we read of the Blessed James [*the Greater; cf. Apocrypha, N.T., Hist. Certam. Apost. vi, 19] that he caused Hermogenes to be brought to him, by the instrumentality of the demons.

Reply Obj. 1: Origen is speaking of adjuration made, not authoritatively by way of compulsion, but rather by way of a friendly appeal.

Reply Obj. 2: Necromancers adjure and invoke the demons in order to obtain or learn something from them: and this is unlawful, as stated above. Wherefore Chrysostom, commenting on our Lord's words to the unclean spirit (Mk. 1:25), "Speak no more, and go out of the man," says: "A salutary teaching is given us here, lest we believe the demons, however much they speak the truth."

Reply Obj. 3: This argument considers the adjuration whereby the demon's help is besought in doing or learning something: for this savors of fellowship with them. On the other hand, to repulse the demons by adjuring them, is to sever oneself from their fellowship. _______________________

THIRD

[I-II, Q. 85, Art. 1]

Whether Sin Diminishes the Good of Nature?

Objection 1: It would seem that sin does not diminish the good of nature. For man's sin is no worse than the devil's. But natural good remains unimpaired in devils after sin, as Dionysius states (Div. Nom. iv). Therefore neither does sin diminish the good of human nature.

Obj. 2: Further, when that which follows is changed, that which precedes remains unchanged, since substance remains the same when its accidents are changed. But nature exists before the voluntary action. Therefore, when sin has caused a disorder in a voluntary act, nature is not changed on that account, so that the good of nature be diminished.

Obj. 3: Further, sin is an action, while diminution is a passion. Now no agent is passive by the very reason of its acting, although it is possible for it to act on one thing, and to be passive as regards another. Therefore he who sins, does not, by his sin, diminish the good of his nature.

Obj. 4: Further, no accident acts on its subject: because that which is patient is a potential being, while that which is subjected to an accident, is already an actual being as regards that accident. But sin is in the good of nature as an accident in a subject. Therefore sin does not diminish the good of nature, since to diminish is to act.

_On the contrary,_ "A certain man going down from Jerusalem to Jericho (Luke 10:30), i.e. to the corruption of sin, was stripped of his gifts, and wounded in his nature," as Bede [*The quotation is from the _Glossa Ordinaria_ of Strabo] expounds the passage. Therefore sin diminishes the good of nature.

_I answer that,_ The good of human nature is threefold. First, there are the principles of which nature is constituted, and the properties that flow from them, such as the powers of the soul, and so forth. Secondly, since man has from nature an inclination to virtue, as stated above (Q. 60, A. 1; Q. 63, A. 1), this inclination to virtue is a good of nature. Thirdly, the gift of original justice, conferred on the whole of human nature in the person of the first man, may be called a good of nature.

Accordingly, the first-mentioned good of nature is neither destroyed nor diminished by sin. The third good of nature was entirely destroyed through the sin of our first parent. But the second good of nature, viz. the natural inclination to virtue, is diminished by sin. Because human acts produce an inclination to like acts, as stated above (Q. 50, A. 1). Now from the very fact that thing becomes inclined to one of two contraries, its inclination to the other contrary must needs be diminished. Wherefore as sin is opposed to virtue, from the very fact that a man sins, there results a diminution of that good of nature, which is the inclination to virtue.

Reply Obj. 1: Dionysius is speaking of the first-mentioned good of nature, which consists in "being, living and understanding," as anyone may see who reads the context.

Reply Obj. 2: Although nature precedes the voluntary action, it has an inclination to a certain voluntary action. Wherefore nature is not changed in itself, through a change in the voluntary action: it is the inclination that is changed in so far as it is directed to its term.

Reply Obj. 3: A voluntary action proceeds from various powers, active and passive. The result is that through voluntary actions something is caused or taken away in the man who acts, as we have stated when treating of the production of habits (Q. 51, A. 2).

Reply Obj. 4: An accident does not act effectively on its subject, but it acts on it formally, in the same sense as when we say that whiteness makes a thing white. In this way there is nothing to hinder sin from diminishing the good of nature; but only in so far as sin is itself a diminution of the good of nature, through being an inordinateness of action. But as regards the inordinateness of the agent, we must say that such like inordinateness is caused by the fact that in the acts of the soul, there is an active, and a passive element: thus the sensible object moves the sensitive appetite, and the sensitive appetite inclines the reason and will, as stated above (Q. 77, AA. 1, 2). The result of this is the inordinateness, not as though an accident acted on its own subject, but in so far as the object acts on the power, and one power acts on another and puts it out of order. ________________________

SECOND

[II-II, Q. 180, Art. 3]

Whether There Are Various Actions Pertaining to the Contemplative Life?

Objection 1: It would seem that there are various actions pertaining to the contemplative life. For Richard of St. Victor [*De Grat. Contempl. i, 3, 4] distinguishes between "contemplation," "meditation," and "cogitation." Yet all these apparently pertain to contemplation. Therefore it would seem that there are various actions pertaining to the contemplative life.

Obj. 2: Further, the Apostle says (2 Cor. 3:18): "But we . . . beholding (_speculantes_) the glory of the Lord with open face, are transformed into the same clarity [*Vulg.: 'into the same image from glory to glory.']." Now this belongs to the contemplative life. Therefore in addition to the three aforesaid, vision (_speculatio_) belongs to the contemplative life.

Obj. 3: Further, Bernard says (De Consid. v, 14) that "the first and greatest contemplation is admiration of the Majesty." Now according to Damascene (De Fide Orth. ii, 15) admiration is a kind of fear. Therefore it would seem that several acts are requisite for the contemplative life.

Obj. 4: Further, "Prayer," "reading," and "meditation" [*Hugh of St. Victor, Alleg. in N.T. iii, 4] are said to belong to the contemplative life. Again, "hearing" belongs to the contemplative life: since it is stated that Mary (by whom the contemplative life is signified) "sitting . . . at the Lord's feet, heard His word" (Luke 10:39). Therefore it would seem that several acts are requisite for the contemplative life.

_On the contrary,_ Life signifies here the operation on which a man is chiefly intent. Wherefore if there are several operations of the contemplative life, there will be, not one, but several contemplative lives.

_I answer that,_ We are now speaking of the contemplative life as applicable to man. Now according to Dionysius (Div. Nom. vii) between man and angel there is this difference, that an angel perceives the truth by simple apprehension, whereas man arrives at the perception of a simple truth by a process from several premises. Accordingly, then, the contemplative life has one act wherein it is finally completed, namely the contemplation of truth, and from this act it derives its unity. Yet it has many acts whereby it arrives at this final act. Some of these pertain to the reception of principles, from which it proceeds to the contemplation of truth; others are concerned with deducing from the principles, the truth, the knowledge of which is sought; and the last and crowning act is the contemplation itself of the truth.

Reply Obj. 1: According to Richard of St. Victor "cogitation" would seem to regard the consideration of the many things from which a person intends to gather one simple truth. Hence cogitation may comprise not only the perceptions of the senses in taking cognizance of certain effects, but also the imaginations. And again the reason's discussion of the various signs or of anything that conduces to the truth in view: although, according to Augustine (De Trin. xiv, 7), cogitation may signify any actual operation of the intellect. "Meditation" would seem to be the process of reason from certain principles that lead to the contemplation of some truth: and "consideration" has the same meaning, according to Bernard (De Consid. ii, 2), although, according to the Philosopher (De Anima ii, 1), every operation of the intellect may be called "consideration." But "contemplation" regards the simple act of gazing on the truth; wherefore Richard says again (De Grat. Contempl. i, 4) that "contemplation is the soul's clear and free dwelling upon the object of its gaze; meditation is the survey of the mind while occupied in searching for the truth: and cogitation is the mind's glance which is prone to wander."

Reply Obj. 2: According to a gloss [*Cf. De Trin. xv, 8] of Augustine on this passage, "beholding" (_speculatio_) denotes "seeing in a mirror (_speculo_), not from a watch-tower (_specula_)." Now to see a thing in a mirror is to see a cause in its effect wherein its likeness is reflected. Hence "beholding" would seem to be reducible to meditation.

Reply Obj. 3: Admiration is a kind of fear resulting from the apprehension of a thing that surpasses our faculties: hence it results from the contemplation of the sublime truth. For it was stated above (A. 1) that contemplation terminates in the affections.

Reply Obj. 4: Man reaches the knowledge of truth in two ways. First, by means of things received from another. In this way, as regards the things he receives from God, he needs _prayer,_ according to Wis. 7:7, "I called upon" God, "and the spirit of wisdom came upon me": while as regards the things he receives from man, he needs _hearing,_ in so far as he receives from the spoken word, and _reading,_ in so far as he receives from the tradition of Holy Writ. Secondly, he needs to apply himself by his personal study, and thus he requires _meditation._ _______________________

FOURTH

[II-II, Q. 182, Art. 2]

Whether the Active Life Is of Greater Merit Than the Contemplative?

Objection 1: It would seem that the active life is of greater merit than the contemplative. For merit implies relation to meed; and meed is due to labor, according to 1 Cor. 3:8, "Every man shall receive his own reward according to his own labor." Now labor is ascribed to the active life, and rest to the contemplative life; for Gregory says (Hom. xiv in Ezech.): "Whosoever is converted to God must first of all sweat from labor, i.e. he must take Lia, that afterwards he may rest in the embraces of Rachel so as to see the principle." Therefore the active life is of greater merit than the contemplative.

Obj. 2: Further, the contemplative life is a beginning of the happiness to come; wherefore Augustine commenting on John 21:22, "So I will have him to remain till I come," says (Tract. cxxiv in Joan.): "This may be expressed more clearly: Let perfect works follow Me conformed to the example of My passion, and let contemplation begun here remain until I come, that it may be perfected when I shall come." And Gregory says (Hom. xiv in Ezech.) that "contemplation begins here, so as to be perfected in our heavenly home." Now the life to come will be a state not of meriting but of receiving the reward of our merits. Therefore the contemplative life would seem to have less of the character of merit than the active, but more of the character of reward.

Obj. 3: Further, Gregory says (Hom. xii in Ezech.) that "no sacrifice is more acceptable to God than zeal for souls." Now by the zeal for souls a man turns to the occupations of the active life. Therefore it would seem that the contemplative life is not of greater merit than the active.

_On the contrary,_ Gregory says (Moral. vi, 37): "Great are the merits of the active life, but greater still those of the contemplative."

_I answer that,_ As stated above (I-II, Q. 114, A. 4), the root of merit is charity; and, while, as stated above (Q. 25, A. 1), charity consists in the love of God and our neighbor, the love of God is by itself more meritorious than the love of our neighbor, as stated above (Q. 27, A. 8). Wherefore that which pertains more directly to the love of God is generically more meritorious than that which pertains directly to the love of our neighbor for God's sake. Now the contemplative life pertains directly and immediately to the love of God; for Augustine says (De Civ. Dei xix, 19) that "the love of" the Divine "truth seeks a holy leisure," namely of the contemplative life, for it is that truth above all which the contemplative life seeks, as stated above (Q. 181, A. 4, ad 2). On the other hand, the active life is more directly concerned with the love of our neighbor, because it is "busy about much serving" (Luke 10:40). Wherefore the contemplative life is generically of greater merit than the active life. This is moreover asserted by Gregory (Hom. iii in Ezech.): "The contemplative life surpasses in merit the active life, because the latter labors under the stress of present work," by reason of the necessity of assisting our neighbor, "while the former with heartfelt relish has a foretaste of the coming rest," i.e. the contemplation of God.

Nevertheless it may happen that one man merits more by the works of the active life than another by the works of the contemplative life. For instance through excess of Divine love a man may now and then suffer separation from the sweetness of Divine contemplation for the time being, that God's will may be done and for His glory's sake. Thus the Apostle says (Rom. 9:3): "I wished myself to be an anathema from Christ, for my brethren"; which words Chrysostom expounds as follows (De Compunct. i, 7 [*Ad Demetr. de Compunct. Cordis.]): "His mind was so steeped in the love of Christ that, although he desired above all to be with Christ, he despised even this, because thus he pleased Christ."

Reply Obj. 1: External labor conduces to the increase of the accidental reward; but the increase of merit with regard to the essential reward consists chiefly in charity, whereof external labor borne for Christ's sake is a sign. Yet a much more expressive sign thereof is shown when a man, renouncing whatsoever pertains to this life, delights to occupy himself entirely with Divine contemplation.

Reply Obj. 2: In the state of future happiness man has arrived at perfection, wherefore there is no room for advancement by merit; and if there were, the merit would be more efficacious by reason of the greater charity. But in the present life contemplation is not without some imperfection, and can always become more perfect; wherefore it does not remove the idea of merit, but causes a yet greater merit on account of the practice of greater Divine charity.

Reply Obj. 3: A sacrifice is rendered to God spiritually when something is offered to Him; and of all man's goods, God specially accepts that of the human soul when it is offered to Him in sacrifice. Now a man ought to offer to God, in the first place, his soul, according to Ecclus. 30:24, "Have pity on thy own soul, pleasing God"; in the second place, the souls of others, according to Apoc. 22:17, "He that heareth, let him say: Come." And the more closely a man unites his own or another's soul to God, the more acceptable is his sacrifice to God; wherefore it is more acceptable to God that one apply one's own soul and the souls of others to contemplation than to action. Consequently the statement that "no sacrifice is more acceptable to God than zeal for souls," does not mean that the merit of the active life is preferable to the merit of the contemplative life, but that it is more meritorious to offer to God one's own soul and the souls of others, than any other external gifts. _______________________

THIRD

[II-II, Q. 182, Art. 1]

Whether the Active Life Is More Excellent Than the Contemplative?

Objection 1: It would seem that the active life is more excellent than the contemplative. For "that which belongs to better men would seem to be worthier and better," as the Philosopher says (Top. iii, 1). Now the active life belongs to persons of higher rank, namely prelates, who are placed in a position of honor and power; wherefore Augustine says (De Civ. Dei xix, 19) that "in our actions we must not love honor or power in this life." Therefore it would seem that the active life is more excellent than the contemplative.

Obj. 2: Further, in all habits and acts, direction belongs to the more important; thus the military art, being the more important, directs the art of the bridle-maker [*Ethic. i, 1]. Now it belongs to the active life to direct and command the contemplative, as appears from the words addressed to Moses (Ex. 19:21), "Go down and charge the people, lest they should have a mind to pass the" fixed "limits to see the Lord." Therefore the active life is more excellent than the contemplative.

Obj. 3: Further, no man should be taken away from a greater thing in order to be occupied with lesser things: for the Apostle says (1 Cor. 12:31): "Be zealous for the better gifts." Now some are taken away from the state of the contemplative life to the occupations of the active life, as in the case of those who are transferred to the state of prelacy. Therefore it would seem that the active life is more excellent than the contemplative.

_On the contrary,_ Our Lord said (Luke 10:42): "Mary hath chosen the best part, which shall not be taken away from her." Now Mary figures the contemplative life. Therefore the contemplative life is more excellent than the active.

_I answer that,_ Nothing prevents certain things being more excellent in themselves, whereas they are surpassed by another in some respect. Accordingly we must reply that the contemplative life is simply more excellent than the active: and the Philosopher proves this by eight reasons (Ethic. x, 7, 8). The first is, because the contemplative life becomes man according to that which is best in him, namely the intellect, and according to its proper objects, namely things intelligible; whereas the active life is occupied with externals. Hence Rachael, by whom the contemplative life is signified, is interpreted "the vision of the principle," [*Or rather, 'One seeing the principle,' if derived from _rah_ and _irzn_; Cf. Jerome, De Nom. Hebr.] whereas as Gregory says (Moral. vi, 37) the active life is signified by Lia who was blear-eyed. The second reason is because the contemplative life can be more continuous, although not as regards the highest degree of contemplation, as stated above (Q. 180, A. 8, ad 2; Q. 181, A. 4, ad 3), wherefore Mary, by whom the contemplative life is signified, is described as "sitting" all the time "at the Lord's feet." Thirdly, because the contemplative life is more delightful than the active; wherefore Augustine says (De Verb. Dom. Serm. ciii) that "Martha was troubled, but Mary feasted." Fourthly, because in the contemplative life man is more self-sufficient, since he needs fewer things for that purpose; wherefore it was said (Luke 10:41): "Martha, Martha, thou art careful and art troubled about many things." Fifthly, because the contemplative life is loved more for its own sake, while the active life is directed to something else. Hence it is written (Ps. 36:4): "One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life, that I may see the delight of the Lord." Sixthly, because the contemplative life consists in leisure and rest, according to Ps. 45:11, "Be still and see that I am God." Seventhly, because the contemplative life is according to Divine things, whereas active life is according to human things; wherefore Augustine says (De Verb. Dom. Serm. civ): "'In the beginning was the Word': to Him was Mary hearkening: 'The Word was made flesh': Him was Martha serving." Eighthly, because the contemplative life is according to that which is most proper to man, namely his intellect; whereas in the works of the active life the lower powers also, which are common to us and brutes, have their part; wherefore (Ps. 35:7) after the words, "Men and beasts Thou wilt preserve, O Lord," that which is special to man is added (Ps. 35:10): "In Thy light we shall see light."

Our Lord adds a ninth reason (Luke 10:42) when He says: "Mary hath chosen the best part, which shall not be taken away from her," which words Augustine (De Verb. Dom. Serm. ciii) expounds thus: "Not--Thou hast chosen badly but--She has chosen better. Why better? Listen--because it shall not be taken away from her. But the burden of necessity shall at length be taken from thee: whereas the sweetness of truth is eternal."

Yet in a restricted sense and in a particular case one should prefer the active life on account of the needs of the present life. Thus too the Philosopher says (Topic. iii, 2): "It is better to be wise than to be rich, yet for one who is in need, it is better to be rich . . ."

Reply Obj. 1: Not only the active life concerns prelates, they should also excel in the contemplative life; hence Gregory says (Pastor. ii, 1): "A prelate should be foremost in action, more uplifted than others in contemplation."

Reply Obj. 2: The contemplative life consists in a certain liberty of mind. For Gregory says (Hom. iii in Ezech.) that "the contemplative life obtains a certain freedom of mind, for it thinks not of temporal but of eternal things." And Boethius says (De Consol. v, 2): "The soul of man must needs be more free while it continues to gaze on the Divine mind, and less so when it stoops to bodily things." Wherefore it is evident that the active life does not directly command the contemplative life, but prescribes certain works of the active life as dispositions to the contemplative life; which it accordingly serves rather than commands. Gregory refers to this when he says (Hom. iii in Ezech.) that "the active life is bondage, whereas the contemplative life is freedom."

Reply Obj. 3: Sometimes a man is called away from the contemplative life to the works of the active life, on account of some necessity of the present life, yet not so as to be compelled to forsake contemplation altogether. Hence Augustine says (De Civ. Dei xix, 19): "The love of truth seeks a holy leisure, the demands of charity undertake an honest toil," the work namely of the active life. "If no one imposes this burden upon us we must devote ourselves to the research and contemplation of truth, but if it be imposed on us, we must bear it because charity demands it of us. Yet even then we must not altogether forsake the delights of truth, lest we deprive ourselves of its sweetness, and this burden overwhelm us." Hence it is clear that when a person is called from the contemplative life to the active life, this is done by way not of subtraction but of addition. _______________________

SECOND

[II-II, Q. 182, Art. 3]

Whether the Contemplative Life Is Hindered by the Active Life?

Objection 1: It would seem that the contemplative life is hindered by the active life. For the contemplative life requires a certain stillness of mind, according to Ps. 45:11, "Be still, and see that I am God"; whereas the active life involves restlessness, according to Luke 10:41, "Martha, Martha, thou art careful and troubled about many things." Therefore the active life hinders the contemplative.

Obj. 2: Further, clearness of vision is a requisite for the contemplative life. Now active life is a hindrance to clear vision; for Gregory says (Hom. xiv in Ezech.) that it "is blear-eyed and fruitful, because the active life, being occupied with work, sees less." Therefore the active life hinders the contemplative.

Obj. 3: Further, one contrary hinders the other. Now the active and the contemplative life are apparently contrary to one another, since the active life is busy about many things, while the contemplative life attends to the contemplation of one; wherefore they differ in opposition to one another. Therefore it would seem that the contemplative life is hindered by the active.

_On the contrary,_ Gregory says (Moral. vi, 37): "Those who wish to hold the fortress of contemplation, must first of all train in the camp of action."

_I answer that,_ The active life may be considered from two points of view. First, as regards the attention to and practice of external works: and thus it is evident that the active life hinders the contemplative, in so far as it is impossible for one to be busy with external action, and at the same time give oneself to Divine contemplation. Secondly, active life may be considered as quieting and directing the internal passions of the soul; and from this point of view the active life is a help to the contemplative, since the latter is hindered by the inordinateness of the internal passions. Hence Gregory says (Moral. vi, 37): "Those who wish to hold the fortress of contemplation must first of all train in the camp of action. Thus after careful study they will learn whether they no longer wrong their neighbor, whether they bear with equanimity the wrongs their neighbors do to them, whether their soul is neither overcome with joy in the presence of temporal goods, nor cast down with too great a sorrow when those goods are withdrawn. In this way they will know when they withdraw within themselves, in order to explore spiritual things, whether they no longer carry with them the shadows of the things corporeal, or, if these follow them, whether they prudently drive them away." Hence the work of the active life conduces to the contemplative, by quelling the interior passions which give rise to the phantasms whereby contemplation is hindered.

This suffices for the Replies to the Objections; for these arguments consider the occupation itself of external actions, and not the effect which is the quelling of the passions. _______________________

FOURTH

[II-II, Q. 152, Art. 2]

Whether Virginity Is Unlawful?

Objection 1: It would seem that virginity is unlawful. For whatever is contrary to a precept of the natural law is unlawful. Now just as the words of Gen. 2:16, "Of every tree" that is in "paradise, thou shalt eat," indicate a precept of the natural law, in reference to the preservation of the individual, so also the words of Gen. 1:28, "Increase and multiply, and fill the earth," express a precept of the natural law, in reference to the preservation of the species. Therefore just as it would be a sin to abstain from all food, as this would be to act counter to the good of the individual, so too it is a sin to abstain altogether from the act of procreation, for this is to act against the good of the species.

Obj. 2: Further, whatever declines from the mean of virtue is apparently sinful. Now virginity declines from the mean of virtue, since it abstains from all venereal pleasures: for the Philosopher says (Ethic. ii, 2), that "he who revels in every pleasure, and abstains from not even one, is intemperate: but he who refrains from all is loutish and insensible." Therefore virginity is something sinful.

Obj. 3: Further, punishment is not due save for a vice. Now in olden times those were punished who led a celibate life, as Valerius Maximus asserts [*Dict. Fact. Mem. ii, 9]. Hence according to Augustine (De Vera Relig. iii) Plato "is said to have sacrificed to nature, in order that he might atone for his perpetual continency as though it were a sin." Therefore virginity is a sin.

_On the contrary,_ No sin is a matter of direct counsel. But virginity is a matter of direct counsel: for it is written (1 Cor. 7:25): "Concerning virgins I have no commandment of the Lord: but I give counsel." Therefore virginity is not an unlawful thing.

_I answer that,_ In human acts, those are sinful which are against right reason. Now right reason requires that things directed to an end should be used in a measure proportionate to that end. Again, man's good is threefold as stated in _Ethic._ i, 8; one consisting in external things, for instance riches; another, consisting in bodily goods; the third, consisting in the goods of the soul among which the goods of the contemplative life take precedence of the goods of the active life, as the Philosopher shows (Ethic. x, 7), and as our Lord declared (Luke 10:42), "Mary hath chosen the better part." Of these goods those that are external are directed to those which belong to the body, and those which belong to the body are directed to those which belong to the soul; and furthermore those which belong to the active life are directed to those which belong to the life of contemplation. Accordingly, right reason dictates that one use external goods in a measure proportionate to the body, and in like manner as regards the rest. Wherefore if a man refrain from possessing certain things (which otherwise it were good for him to possess), for the sake of his body's good, or of the contemplation of truth, this is not sinful, but in accord with right reason. In like manner if a man abstain from bodily pleasures, in order more freely to give himself to the contemplation of truth, this is in accordance with the rectitude of reason. Now holy virginity refrains from all venereal pleasure in order more freely to have leisure for Divine contemplation: for the Apostle says (1 Cor. 7:34): "The unmarried woman and the virgin thinketh on the things of the Lord: that she may be holy in both body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband." Therefore it follows that virginity instead of being sinful is worthy of praise.

Reply Obj. 1: A precept implies a duty, as stated above (Q. 122, A. 1). Now there are two kinds of duty. There is the duty that has to be fulfilled by one person; and a duty of this kind cannot be set aside without sin. The other duty has to be fulfilled by the multitude, and the fulfilment of this kind of duty is not binding on each one of the multitude. For the multitude has many obligations which cannot be discharged by the individual; but are fulfilled by one person doing this, and another doing that. Accordingly the precept of natural law which binds man to eat must needs be fulfilled by each individual, otherwise the individual cannot be sustained. On the other hand, the precept of procreation regards the whole multitude of men, which needs not only to multiply in body, but also to advance spiritually. Wherefore sufficient provision is made for the human multitude, if some betake themselves to carnal procreation, while others abstaining from this betake themselves to the contemplation of Divine things, for the beauty and welfare of the whole human race. Thus too in an army, some take sentry duty, others are standard-bearers, and others fight with the sword: yet all these things are necessary for the multitude, although they cannot be done by one person.

Reply Obj. 2: The person who, beside the dictate of right reason, abstains from all pleasures through aversion, as it were, for pleasure as such, is insensible as a country lout. But a virgin does not refrain from every pleasure, but only from that which is venereal: and abstains therefrom according to right reason, as stated above. Now the mean of virtue is fixed with reference, not to quantity but to right reason, as stated in _Ethic._ ii, 6: wherefore it is said of the magnanimous (Ethic. iv, 3) that "in point of quantity he goes to the extreme, but in point of becomingness he follows the mean."

Reply Obj. 3: Laws are framed according to what occurs more frequently. Now it seldom happened in olden times that anyone refrained from all venereal pleasure through love of the contemplation of truth: as Plato alone is related to have done. Hence it was not through thinking this a sin, that he offered sacrifice, but "because he yielded to the false opinion of his fellow countrymen," as Augustine remarks (De Vera Relig. iii). _______________________

THIRD

[II-II, Q. 180, Art. 8]

Whether the Contemplative Life Is Continuous?

Objection 1: It would seem that the contemplative life is not continuous. For the contemplative life consists essentially in things pertaining to the intellect. Now all the intellectual perfections of this life will be made void, according to 1 Cor. 13:8, "Whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed." Therefore the contemplative life is made void.

Obj. 2: Further, a man tastes the sweetness of contemplation by snatches and for a short time only: wherefore Augustine says (Confess. x, 40), "Thou admittest me to a most unwonted affection in my inmost soul, to a strange sweetness . . . yet through my grievous weight I sink down again." Again, Gregory commenting on the words of Job 4:15, "When a spirit passed before me," says (Moral. v, 33): "The mind does not remain long at rest in the sweetness of inward contemplation, for it is recalled to itself and beaten back by the very immensity of the light." Therefore the contemplative life is not continuous.

Obj. 3: Further, that which is not connatural to man cannot be continuous. Now the contemplative life, according to the Philosopher (Ethic. x, 7), "is better than the life which is according to man." Therefore seemingly the contemplative life is not continuous.

_On the contrary,_ our Lord said (Luke 10:42): "Mary hath chosen the best part, which shall not be taken away from her," since as Gregory says (Hom. xiv in Ezech.), "the contemplative life begins here so that it may be perfected in our heavenly home."

_I answer that,_ A thing may be described as continuous in two ways: first, in regard to its nature; secondly, in regard to us. It is evident that in regard to itself contemplative life is continuous for two reasons: first, because it is about incorruptible and unchangeable things; secondly, because it has no contrary, for there is nothing contrary to the pleasure of contemplation, as stated in _Topic._ i, 13. But even in our regard contemplative life is continuous--both because it is competent to us in respect of the incorruptible part of the soul, namely the intellect, wherefore it can endure after this life--and because in the works of the contemplative life we work not with our bodies, so that we are the more able to persevere in the works thereof, as the Philosopher observes (Ethic. x, 7).

Reply Obj. 1: The manner of contemplation is not the same here as in heaven: yet the contemplative life is said to remain by reason of charity, wherein it has both its beginning and its end. Gregory speaks in this sense (Hom. xiv in Ezech.): "The contemplative life begins here, so as to be perfected in our heavenly home, because the fire of love which begins to burn here is aflame with a yet greater love when we see Him Whom we love."

Reply Obj. 2: No action can last long at its highest pitch. Now the highest point of contemplation is to reach the uniformity of Divine contemplation, according to Dionysius [*Cf. Coel. Hier. iii], and as we have stated above (A. 6, ad 2). Hence although contemplation cannot last long in this respect, it can be of long duration as regards the other contemplative acts.

Reply Obj. 3: The Philosopher declares the contemplative life to be above man, because it befits us "so far as there is in us something divine" (Ethic. x, 7), namely the intellect, which is incorruptible and impassible in itself, wherefore its act can endure longer. _______________________

[II-II, Q. 182, Art. 1]

Whether the Active Life Is More Excellent Than the Contemplative?

Objection 1: It would seem that the active life is more excellent than the contemplative. For "that which belongs to better men would seem to be worthier and better," as the Philosopher says (Top. iii, 1). Now the active life belongs to persons of higher rank, namely prelates, who are placed in a position of honor and power; wherefore Augustine says (De Civ. Dei xix, 19) that "in our actions we must not love honor or power in this life." Therefore it would seem that the active life is more excellent than the contemplative.

Obj. 2: Further, in all habits and acts, direction belongs to the more important; thus the military art, being the more important, directs the art of the bridle-maker [*Ethic. i, 1]. Now it belongs to the active life to direct and command the contemplative, as appears from the words addressed to Moses (Ex. 19:21), "Go down and charge the people, lest they should have a mind to pass the" fixed "limits to see the Lord." Therefore the active life is more excellent than the contemplative.

Obj. 3: Further, no man should be taken away from a greater thing in order to be occupied with lesser things: for the Apostle says (1 Cor. 12:31): "Be zealous for the better gifts." Now some are taken away from the state of the contemplative life to the occupations of the active life, as in the case of those who are transferred to the state of prelacy. Therefore it would seem that the active life is more excellent than the contemplative.

_On the contrary,_ Our Lord said (Luke 10:42): "Mary hath chosen the best part, which shall not be taken away from her." Now Mary figures the contemplative life. Therefore the contemplative life is more excellent than the active.

_I answer that,_ Nothing prevents certain things being more excellent in themselves, whereas they are surpassed by another in some respect. Accordingly we must reply that the contemplative life is simply more excellent than the active: and the Philosopher proves this by eight reasons (Ethic. x, 7, 8). The first is, because the contemplative life becomes man according to that which is best in him, namely the intellect, and according to its proper objects, namely things intelligible; whereas the active life is occupied with externals. Hence Rachael, by whom the contemplative life is signified, is interpreted "the vision of the principle," [*Or rather, 'One seeing the principle,' if derived from _rah_ and _irzn_; Cf. Jerome, De Nom. Hebr.] whereas as Gregory says (Moral. vi, 37) the active life is signified by Lia who was blear-eyed. The second reason is because the contemplative life can be more continuous, although not as regards the highest degree of contemplation, as stated above (Q. 180, A. 8, ad 2; Q. 181, A. 4, ad 3), wherefore Mary, by whom the contemplative life is signified, is described as "sitting" all the time "at the Lord's feet." Thirdly, because the contemplative life is more delightful than the active; wherefore Augustine says (De Verb. Dom. Serm. ciii) that "Martha was troubled, but Mary feasted." Fourthly, because in the contemplative life man is more self-sufficient, since he needs fewer things for that purpose; wherefore it was said (Luke 10:41): "Martha, Martha, thou art careful and art troubled about many things." Fifthly, because the contemplative life is loved more for its own sake, while the active life is directed to something else. Hence it is written (Ps. 36:4): "One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life, that I may see the delight of the Lord." Sixthly, because the contemplative life consists in leisure and rest, according to Ps. 45:11, "Be still and see that I am God." Seventhly, because the contemplative life is according to Divine things, whereas active life is according to human things; wherefore Augustine says (De Verb. Dom. Serm. civ): "'In the beginning was the Word': to Him was Mary hearkening: 'The Word was made flesh': Him was Martha serving." Eighthly, because the contemplative life is according to that which is most proper to man, namely his intellect; whereas in the works of the active life the lower powers also, which are common to us and brutes, have their part; wherefore (Ps. 35:7) after the words, "Men and beasts Thou wilt preserve, O Lord," that which is special to man is added (Ps. 35:10): "In Thy light we shall see light."

Our Lord adds a ninth reason (Luke 10:42) when He says: "Mary hath chosen the best part, which shall not be taken away from her," which words Augustine (De Verb. Dom. Serm. ciii) expounds thus: "Not--Thou hast chosen badly but--She has chosen better. Why better? Listen--because it shall not be taken away from her. But the burden of necessity shall at length be taken from thee: whereas the sweetness of truth is eternal."

Yet in a restricted sense and in a particular case one should prefer the active life on account of the needs of the present life. Thus too the Philosopher says (Topic. iii, 2): "It is better to be wise than to be rich, yet for one who is in need, it is better to be rich . . ."

Reply Obj. 1: Not only the active life concerns prelates, they should also excel in the contemplative life; hence Gregory says (Pastor. ii, 1): "A prelate should be foremost in action, more uplifted than others in contemplation."

Reply Obj. 2: The contemplative life consists in a certain liberty of mind. For Gregory says (Hom. iii in Ezech.) that "the contemplative life obtains a certain freedom of mind, for it thinks not of temporal but of eternal things." And Boethius says (De Consol. v, 2): "The soul of man must needs be more free while it continues to gaze on the Divine mind, and less so when it stoops to bodily things." Wherefore it is evident that the active life does not directly command the contemplative life, but prescribes certain works of the active life as dispositions to the contemplative life; which it accordingly serves rather than commands. Gregory refers to this when he says (Hom. iii in Ezech.) that "the active life is bondage, whereas the contemplative life is freedom."

Reply Obj. 3: Sometimes a man is called away from the contemplative life to the works of the active life, on account of some necessity of the present life, yet not so as to be compelled to forsake contemplation altogether. Hence Augustine says (De Civ. Dei xix, 19): "The love of truth seeks a holy leisure, the demands of charity undertake an honest toil," the work namely of the active life. "If no one imposes this burden upon us we must devote ourselves to the research and contemplation of truth, but if it be imposed on us, we must bear it because charity demands it of us. Yet even then we must not altogether forsake the delights of truth, lest we deprive ourselves of its sweetness, and this burden overwhelm us." Hence it is clear that when a person is called from the contemplative life to the active life, this is done by way not of subtraction but of addition. _______________________

SECOND

[II-II, Q. 188, Art. 6]

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. _______________________

SEVENTH