3. Lastly, the stricter an Order the more perfect it seems to be. But there is nothing to preclude active Orders from being stricter in their observance than some contemplative Orders.
But strictness of observance is not that which is especially commendable in Religious life, as S. Antony has already told us, and as is also said in Isaias[497]: Is this such a fast as I have chosen, for a man to afflict his soul for a day? Strictness of observance is, however, made use of in Religious Orders for the subjection of the flesh; but if such strictness is carried out without discretion there is danger lest it should come to naught, as S. Antony says. Hence one Religious Order is not superior to another because its observances are stricter, but because its observances are directed to the end of that Order with greater discretion. Thus, for example, abstinence from food and drink, which means hunger and thirst, are more efficacious means for preserving chastity than wearing less clothing, which means cold and nakedness; more efficacious, too, than bodily labour.
FOOTNOTES:
[491] S. Luke x. 42.
[492] Conf., ii. 2.
[493] Hom. V., On Ezechiel.
[494] Of the Divine Names, vii.
[495] Extrav. Of Regulars and of those who pass to the Religious Orders, cap. Licet.
[496] xii. 4.