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 ARTICLE [II-II, Q. 188, Art. 7]

Whether Religious Perfection Is Diminished by Possessing Something in
Common?

Objection 1: It would seem that religious perfection is diminished by
possessing something in common. For our Lord said (Matt. 19:21): "If
thou wilt be perfect, go sell all [Vulg.: 'what'] thou hast and give
to the poor." Hence it is clear that to lack worldly wealth belongs
to the perfection of Christian life. Now those who possess something
in common do not lack worldly wealth. Therefore it would seem that
they do not quite reach to the perfection of Christian life.

Obj. 2: Further, the perfection of the counsels requires that one
should be without worldly solicitude; wherefore the Apostle in giving
the counsel of virginit