the perfect, for them who by custom have their senses
exercised to the discerning of good and evil." Therefore it would
seem that obedience does not belong to the state of the perfect.

Obj. 3: Further, if obedience were requisite for religious
perfection, it would follow that it is befitting to all religious.
But it is not becoming to all; since some religious lead a solitary
life, and have no superior whom they obey. Again religious superiors
apparently are not bound to obedience. Therefore obedience would seem
not to pertain to religious perfection.

Obj. 4: Further, if the vow of obedience were requisite for religion,
it would follow that religious are bound to obey their superiors in
all things, just as they are bound to abstain from all venery by
their vow of continence. But they are not bound to obey them in all
things, as stated above (Q. 104, A. 5), when we were treating of the
virtue of obedience. Therefore the vow of obedience is not requisite
for religion.

Obj. 5: Further, those services are most acceptable to God which are
done freely and not of necessity, according to 2 Cor. 9:7, "Not with
sadness or of necessity." Now that which is done out of obedience is
done of necessity of precept. Therefore those good works are more
deserving of praise which are done of one's own accord. Therefore the
vow of obedience is unbecoming to religion whereby men seek to attain
to that which is better.

_On the contrary,_ Religious perfection consists chiefly in the
imitation of Christ, according to Matt. 19:21, "If thou wilt be
perfect, go sell all [Vulg.: 'what'] thou hast, and give to the poor,
and follow Me." Now in Christ obedience is commended above all
according to Phil. 2:8, "He became [Vulg.: 'becoming'] obedient unto
death." Therefore seemingly obedience belongs to religious perfection.

_I answer that,_ As stated above (AA. 2, 3) the religious state is a
school and exercise for tending to perfection. Now those who are
being instructed or exercised in order to attain a certain end must
needs follow the direction of someone under whose control they are
instructed or exercised so as to attain that end as disciples under a
master. Hence religious need to be placed under the instruction and
command of someone as regards things pertaining to the religious
life; wherefore it is said (VII, qu. i, can. Hoc nequaquam): "The
monastic life denotes subjection and discipleship." Now one man is
subjected to another's comm