Yet we should
not be praised for doing this, were it not that many holy sons of
their most loving mother the Catholic Church had done the same under
the necessity of confounding heretics."
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SIXTH ARTICLE [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 respect