The Catechism of the Summa - LIX. OF THE TWO KINDS OF LIFE, VIZ., OF THE ACTIVE AND THE CONTEMPLATIVE; OF THE STATE OF PERFECTION-OF THE RELIGIOUS LIFE; AND OF THE RELIGIOUS COMMUNITIES IN THE CHURCH (F)

(F)
Can there be a diversity of religious communities, all having the essential conditions of the religious state?

Yes (CLXXXVIII.).

In what does this diversity consist?

It is according to the diversity of things as regards which man may devote himself wholly to the service of God; and according as one may attain this in different ways and by different exercises (CLXXXVIII. 1).

What are the two great species of religious communities?

They are the contemplative and the active (CLXXXVIII. 2-6).

What is understood by the community which devotes itself to the active life?

It is that religious community which devotes itself for love of God to the service of man in order to bring him to God (CLXXXVIII. 2).

And what is the religious community which devotes itself to the contemplative life?

It is that which devotes itself wholly to the service of God in Himself (CLXXXIII. 2, Obj. 2).

Of these two kinds of religious communities which is the more perfect?

The contemplative; but the most perfect of all are those religious communities the principal part of whose life is given up to the contemplation of divine things or to the worship and service of God in Himself, but with the object in view of giving to others the benefit of their contemplation in the endeavour to lead them to the service and the greater love of God (CLXXXVIII. 6).

Is not the existence of the divers religious communities in the Church a very great blessing?

Yes, for apart from the fact they are the chosen homes of those who seek to practise virtue in all its perfection, they contribute towards the greatest good of society by their works of charity or the apostolate, and by their life of immolation to God.

Whence arises this excellence of religious communities?

This excellence arises from the fact that they seek openly and by their very vocation to walk in the way in which every man whosoever he be should walk in order to practise the same virtues and reach the happiness of heaven.

What is this way without which it is impossible to practise the virtues and reach to the happiness of God?

This way is no other than Jesus Christ or the mystery of the Word made flesh. It is of Jesus Christ now that we must speak; and the consideration of Him will form the subject-matter of the Third Part of this work.

Next - The Catechism of the Summa - Tertia Pars - I. OF THE MYSTERY OF THE INCARNATION OR OF THE WORD MADE FLESH