ive exercises. Nevertheless each of these comparisons is
considered in a different way. For the comparison with respect to the
end is absolute, since the end is sought for its own sake; whereas
the comparison with respect to exercise is relative, since exercise
is sought not for its own sake, but for the sake of the end. Hence a
religious order is preferable to another, if it be directed to an end
that is absolutely more excellent either because it is a greater good
or because it is directed to more goods. If, however, the end be the
same, the excellence of one religious order over another depends
secondarily, not on the amount of exercise, but on the proportion of
the exercise to the end in view. Wherefore in the Conferences of the
Fathers (Coll. ii, 2) Blessed Antony is quoted, as preferring
discretion whereby a man moderates all his actions, to fastings,
watchings, and all such observances.

Accordingly we must say that the work of the active life is twofold.
one proceeds from the fulness of contemplation, such as teaching and
preaching. Wherefore Gregory says (Hom. v in Ezech.) that the words
of Ps. 144:7, "They shall publish the memory of . . . Thy sweetness,"
refer "to perfect men returning from their contemplation." And this
work is more excellent than simple contemplation. For even as it is
better to enlighten than merely to shine, so is it better to give to
others the fruits of one's contemplation than merely to contemplate.
The other work of the active life consists entirely in outward
occupation, for instance almsgiving, receiving guests, and the like,
which are less excellent than the works of contemplation, except in
cases of necessity, as stated above (Q. 182, A. 1). Accordingly the
highest place in religious orders is held by those which are directed
to teaching and preaching, which, moreover, are nearest to the
episcopal perfection, even as in other things "the end of that which
is first is in conjunction with the beginning of that which is
second," as Dionysius states (Div. Nom. vii). The second place
belongs to those which are directed to contemplation, and the third
to those which are occupied with external actions.

Moreover, in each of these degrees it may be noted that one religious
order excels another through being directed to higher action in the
same genus; thus among the works of the active life it is better to
ransom captives than to receive guests, and among the works of the
contemplative