blishing of a
religious order for the purpose of soldiering.

_I answer that,_ As stated above (A. 2), a religious order may be
established not only for the works of the contemplative life, but
also for the works of the active life, in so far as they are
concerned in helping our neighbor and in the service of God, but not
in so far as they are directed to a worldly object. Now the
occupation of soldiering may be directed to the assistance of our
neighbor, not only as regards private individuals, but also as
regards the defense of the whole commonwealth. Hence it is said of
Judas Machabeus (1 Macc. 3:2, 3) that "he [Vulg.: 'they'] fought with
cheerfulness the battle of Israel, and he got his people great
honor." It can also be directed to the upkeep of divine worship,
wherefore (1 Macc. 3:21) Judas is stated to have said: "We will fight
for our lives and our laws," and further on (1 Macc. 13:3) Simon
said: "You know what great battles I and my brethren, and the house
of my father, have fought for the laws and the sanctuary."

Hence a religious order may be fittingly established for soldiering,
not indeed for any worldly purpose, but for the defense of divine
worship and public safety, or also of the poor and oppressed,
according to Ps. 81:4: "Rescue the poor, and deliver the needy out of
the hand of the sinner."

Reply Obj. 1: Not to resist evil may be understood in two ways.
First, in the sense of forgiving the wrong done to oneself, and thus
it may pertain to perfection, when it is expedient to act thus for
the spiritual welfare of others. Secondly, in the sense of tolerating
patiently the wrongs done to others: and this pertains to
imperfection, or even to vice, if one be able to resist the wrongdoer
in a becoming manner. Hence Ambrose says (De Offic. i, 27): "The
courage whereby a man in battle defends his country against
barbarians, or protects the weak at home, or his friends against
robbers is full of justice": even so our Lord says in the passage
quoted [*Luke 6:30: "Of him that taketh away thy goods, ask them not
again"; Cf. Matt. 5:40," . . . thy goods, ask them not again."] If,
however, a man were not to demand the return of that which belongs to
another, he would sin if it were his business to do so: for it is
praiseworthy to give away one's own, but not another's property. And
much less should the things of God be neglected, for as Chrysostom
[*Hom. v in Matth. in the Opus Imperfectum, falsely ascribed t