greater good is to be
preferred to the less, so, too, the common gain is to be preferred to
private gain; and in this sense teaching is rightly preferred to
silence, anxious care for others to contemplation, and toil to repose."
But that Religious Order is the better which is directed to the
attainment of the greater good. Hence it seems that Orders which are
devoted to an active life are superior to those which aim solely at
contemplation.

But this Decretal speaks of the active life as concerned with
the salvation of souls.

2. All Religious Orders aim at the perfection of charity. But on those
words in the Epistle to the Hebrews,[496] _Ye have not yet resisted unto
blood_, the Gloss has: "There is no more perfect charity in this life
than that to which the holy Martyrs attained, for they strove against
sin even _unto blood_." But to strive _unto blood_ belongs to the
Military Religious Orders, and they lead an active life. It would seem,
then, that these latter are the highest form of Religious Order.

But these Military Orders are more concerned with shedding the
blood of their enemies than with shedding their own, which is
the feature of the Martyrs. At the same time, there is nothing
to preclude these Religious from at times winning the crown of
martyrdom and thus attaining to a greater height than other
Religious; just as in some cases active works are to be
preferred to contemplation.

3. Lastly, the stricter an Order the more perfect it seems to be. But
there is nothing to preclude active Orders from being stricter in their
observance than some contemplative Orders.

But strictness of observance is not that which is especially commendable
in Religious life, as S. Antony has already told us, and as is also said
in Isaias[497]: _Is this such a fast as I have chosen, for a man to
afflict his soul for a day?_ Strictness of observance is, however, made
use of in Religious Orders for the subjection of the flesh; but if such
strictness is carried out without discretion there is danger lest it
should come to naught, as S. Antony says. Hence one Religious Order is
not superior to another because its observances are stricter, but
because its observances are directed to the end of that Order with
greater discretion. Thus, for example, abstinence from food and drink,
which means hunger and thirst, are more efficacious means for preserving
chastity than wearing less clothing, which