n 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.
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FIFTH ARTICLE [II-II, Q. 188, Art. 5]

Whether a Religious Order Should Be Established for the Purpose of
Study?

Objection 1: It would seem that a religious order should not be
established for the purpose of study. For it is written (Ps. 70:15,
16): "Because I have not known letters [Douay: 'learning'], I will
enter into the powers of the Lord," i.e. "Christian virtue,"
according to a gloss. Now the perfection of Christian virtue,
seemingly, pertains especially to religious. Therefore it is not for
them to apply themselves to the study of letters.

Obj. 2: Further, that which is a source of dissent is unbecoming to
religious, who are gathered together in the unity of peace. Now study
leads to dissent: wherefore different schools of thought arose among
the philosophers. Hence Jerome (Super Epist. ad Tit. 1:5) says:
"Before a diabolical instinct brought study into religion, and people
said: I am of Paul, I of Apollo, I of Cephas," etc. Therefore it
would seem that no religious order should be established for the
purpose of study.

Obj. 3: Further, those who profess the Christian religion should
profess nothing in common with the Gentiles. Now among the Gentiles
were some who professed philosophy, and even now some secular persons
are known as professors of certain sciences. Therefore the study of
letters does not become religious.

_On the contrary,_ Jerome (Ep. liii ad Paulin.) urges him to acquire
learning in the monastic state, saying: "Let us learn on earth those
things the knowledge of which will remain in heaven," and further on:
"Whatever you seek to know, I will endeavor to know with you."

I answer that As stated above (A. 2), religion may be ordained to the
active and to the contemplative life. Now chief among the work