e former in state and office, but agree in
order, such as religious priests and deacons not having the cure of
souls, it is evident that the latter will be more excellent than the
former in state, less excellent in office, and equal in order.

We must therefore consider which is the greater, preeminence of state
or of office; and here, seemingly, we should take note of two things,
goodness and difficulty. Accordingly, if we make the comparison with
a view to goodness, the religious state surpasses the office of
parish priest or archdeacon, because a religious pledges his whole
life to the quest of perfection, whereas the parish priest or
archdeacon does not pledge his whole life to the cure of souls, as a
bishop does, nor is it competent to him, as it is to a bishop, to
exercise the cure of souls in chief, but only in certain particulars
regarding the cure of souls committed to his charge, as stated above
(A. 6, ad 2). Wherefore the comparison of their religious state with
their office is like the comparisons of the universal with the
particular, and of a holocaust with a sacrifice which is less than a
holocaust according to Gregory (Hom. xx in Ezech.). Hence it is said
(XIX, qu. i, can. Clerici qui monachorum.): "Clerics who wish to take
the monastic vows through being desirous of a better life must be
allowed by their bishops the free entrance into the monastery."

This comparison, however, must be considered as regarding the genus
of the deed; for as regards the charity of the doer it happens
sometimes that a deed which is of less account in its genus is of
greater merit if it be done out of greater charity.

On the other hand, if we consider the difficulty of leading a good
life in religion, and in the office of one having the cure of souls,
in this way it is more difficult to lead a good life together with
the exercise of the cure of souls, on account of outward dangers:
although the religious life is more difficult as regards the genus of
the deed, by reason of the strictness of religious observance. If,
however, the religious is also without orders, as in the case of
religious lay brethren, then it is evident that the pre-eminence of
order excels in the point of dignity, since by holy orders a man is
appointed to the most august ministry of serving Christ Himself in
the sacrament of the altar. For this requires a greater inward
holiness than that which is requisite for the religious state, since
as Dionysius s