one, either as being in itself a greater good, or
as being of wider scope. On the supposition, however, that the ends of
any two Orders are the same, then the superiority of one to the other
can be gauged, not by the quantity of works they undertake, but by the
proportion these bear to the end in view. Thus it is that we find
introduced into the _Conferences of the Fathers_[492] the opinion of S.
Antony, who preferred that discretion by which a man moderates all
things to fasts and watchings and similar observances.

The works, then, of the active life are twofold. There is one which
springs from the fulness of contemplation: teaching, for example, and
preaching. Whence S. Gregory says[493]: "It is said of perfect men that
on their return from contemplation: _They shall pour forth the memory of
Thy sweetness._" And this is preferable to simple contemplation. For
just as it is a greater thing to shed light than to be full of light, so
is it a greater thing to spread abroad the fruits of our contemplation
than merely to contemplate. And the second work of the active life is
that which wholly consists in external occupation, such as giving alms,
receiving guests, etc. And such works are inferior to the works of
contemplation, except it be in some case of necessity.

Consequently, then, those Religious Orders are in the highest rank which
are devoted to teaching and preaching. And these, too, approach most
nearly to the perfection of the Episcopate; just as in other things,
too, the ends of those in the first place are, as S. Denis says, close
knit to the principles of those in the second place.[494] The second
rank is occupied by those Orders which are devoted to contemplation. And
the third with those devoted to external works.

And in each of these grades there is a certain superiority according as
one Order aims at acts of a higher order than does another, though of
the same class. Thus in the works of the active life it is a greater
thing to redeem captives than to receive guests; in the contemplative
life, too, it is a greater thing to pray than to study. There may also
be a certain superiority in this that one is occupied with more of such
works than another; or again, that the rules of one are better adapted
to the attainment of their end than are those of another.

Some, however, maintain that the contemplative Orders are not superior
to the active Orders, thus:

1. In the Canon Law[495] it is said: "Since the