without the three
essential vows of religion, as stated above (Q. 186, AA. 6, 7).
Therefore it would seem that religious orders differ not
specifically, but only accidentally.

Obj. 3: Further, the state of perfection is competent both to
religious and to bishops, as stated above (Q. 185, AA. 5, 7). Now the
episcopate is not diversified specifically, but is one wherever it
may be; wherefore Jerome says (Ep. cxlvi ad Evan.): "Wherever a
bishop is, whether at Rome, or Gubbio, or Constantinople, or Reggio,
he has the same excellence, the same priesthood." Therefore in like
manner there is but one religious order.

Obj. 4: Further, anything that may lead to confusion should be
removed from the Church. Now it would seem that a diversity of
religious orders might confuse the Christian people, as stated in the
Decretal de Statu Monach. et Canon. Reg. [*Cap. Ne Nimia, de Relig.
Dom.]. Therefore seemingly there ought not to be different religious
orders.

_On the contrary,_ It is written (Ps. 44:10) that it pertains to the
adornment of the queen that she is "surrounded with variety."

_I answer that,_ As stated above (Q. 186, A, 7; Q. 187, A. 2), the
religious state is a training school wherein one aims by practice at
the perfection of charity. Now there are various works of charity to
which a man may devote himself; and there are also various kinds of
exercise. Wherefore religious orders may be differentiated in two
ways. First, according to the different things to which they may be
directed: thus one may be directed to the lodging of pilgrims,
another to visiting or ransoming captives. Secondly, there may be
various religious orders according to the diversity of practices;
thus in one religious order the body is chastised by abstinence in
food, in another by the practice of manual labor, scantiness of
clothes, or the like.

Since, however, the end imports most in every matter, [*Arist.,
_Topic._ vi 8] religious orders differ more especially according to
their various ends than according to their various practices.

Reply Obj. 1: The obligation to devote oneself wholly to God's
service is common to every religious order; hence religious do not
differ in this respect, as though in one religious order a person
retained some one thing of his own, and in another order some other
thing. But the difference is in respect of the different things
wherein one may serve God, and whereby a man may dispose himself to
the service o