isite for religious perfection.

Obj. 2: Further, the first example of perfection is shown to us in
the person of Abraham, to whom the Lord said (Gen. 17:1): "Walk
before Me, and be perfect." Now the copy should not surpass the
example. Therefore perpetual continence is not requisite for
religious perfection.

Obj. 3: Further, that which is required for religious perfection is
to be found in every religious order. Now there are some religious
who lead a married life. Therefore religious perfection does not
require perpetual continence.

_On the contrary,_ The Apostle says (2 Cor. 7:1): "Let us cleanse
ourselves from all defilement of the flesh and of the spirit,
perfecting sanctification in the fear of God." Now cleanness of flesh
and spirit is safeguarded by continence, for it is said (1 Cor.
7:34): "The unmarried woman and the virgin thinketh on the things of
the Lord that she may be holy both in spirit and in body [Vulg.:
'both in body and in spirit']." Therefore religious perfection
requires continence.

_I answer that,_ The religious state requires the removal of whatever
hinders man from devoting himself entirely to God's service. Now the
use of sexual union hinders the mind from giving itself wholly to the
service of God, and this for two reasons. First, on account of its
vehement delectation, which by frequent repetition increases
concupiscence, as also the Philosopher observes (Ethic. iii, 12): and
hence it is that the use of venery withdraws the mind from that
perfect intentness on tending to God. Augustine expresses this when
he says (Solil. i, 10): "I consider that nothing so casts down the
manly mind from its height as the fondling of women, and those bodily
contacts which belong to the married state." Secondly, because it
involves man in solicitude for the control of his wife, his children,
and his temporalities which serve for their upkeep. Hence the Apostle
says (1 Cor. 7:32, 33): "He that is without a wife is solicitous for
the things that belong to the Lord, how he may please God: but he
that is with a wife is solicitous for the things of the world, how he
may please his wife."

Therefore perpetual continence, as well as voluntary poverty, is
requisite for religious perfection. Wherefore just as Vigilantius was
condemned for equaling riches to poverty, so was Jovinian condemned
for equaling marriage to virginity.

Reply Obj. 1: The perfection not only of poverty but also of
continence was intr