f God.

Reply Obj. 2: The three essential vows of religion pertain to the
practice of religion as principles to which all other matters are
reduced, as stated above (Q. 186, A. 7). But there are various ways
of disposing oneself to the observance of each of them. For instance
one disposes oneself to observe the vow of continence, by solitude of
place, by abstinence, by mutual fellowship, and by many like means.
Accordingly it is evident that the community of the essential vows is
compatible with diversity of religious life, both on account of the
different dispositions and on account of the different ends, as
explained above.

Reply Obj. 3: In matters relating to perfection, the bishop stands in
the position of agent, and the religious as passive, as stated above
(Q. 184, A. 7). Now the agent, even in natural things, the higher it
is, is so much the more one, whereas the things that are passive are
various. Hence with reason the episcopal state is one, while
religious orders are many.

Reply Obj. 4: Confusion is opposed to distinction and order.
Accordingly the multitude of religious orders would lead to
confusion, if different religious orders were directed to the same
end and in the same way, without necessity or utility. Wherefore to
prevent this happening it has been wholesomely forbidden to establish
a new religious order without the authority of the Sovereign Pontiff.
_______________________

SECOND ARTICLE [II-II, Q. 188, Art. 2]

Whether a Religious Order Should Be Established for the Works of the
Active Life?

Objection 1: It would seem that no religious order should be
established for the works of the active life. For every religious
order belongs to the state of perfection, as stated above (Q. 184, A.
5; Q. 186, A. 1). Now the perfection of the religious state consists
in the contemplation of divine things. For Dionysius says (Eccl.
Hier. vi) that they are "called servants of God by reason of their
rendering pure service and subjection to God, and on account of the
indivisible and singular life which unites them by holy reflections,"
i.e. contemplations, "on invisible things, to the Godlike unity and
the perfection beloved of God." Therefore seemingly no religious
order should be established for the works of the active life.

Obj. 2: Further, seemingly the same judgment applies to canons
regular as to monks, according to Extra, De Postul., cap. Ex parte;
and De Statu Monach., cap. Quod Dei timorem: