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. [497] lviii. 5. INDEX Abiding in Christ, 32 Abraham in Limbo, 155 Accidents of the Holy Eucharist, 9 Active Life, the: its meaning, 170, 174, 176, 221, 229; typified in Jacob's Vision, 231; typified by Lia, 174, 222, 225, 234, 242, 246; two features of the Active Life, 221, 241, 247; in what sense it is distinct from the Contemplative Life, 220; how less meritorious than the Contemplative Life, 240-244; not preferable to the Contemplative Life, 233-240; it involves less sacrifice than the Contemplative Life, 244; in what sense it precedes the Contemplative Life, 223, 237, 245, 249-252; how far it is necessary, 186, 221, 239, 245, 250; contrasted with the Contemplative Life, 172, 173; how far it is more stable than the Contemplative Life, 232; its dangers, 136, 147, 186; it is a burden super-imposed upon the Contemplative Life, 238; all are not meant for it, 186, 251, 252; it will not persist after this life, 229-232; the Active Life of the Angels, 231; how far the Active Life is inferior to the Contemplative, 233-240; occasions when it must be embraced, 186, 235, 239; the part which the Moral Virtues play in it, 191, 220-223; it is a preparation for the Contemplative Life, 176, 177, 220, 237, 245; prudence is requisite for it, 186, 223-226; how far the teaching life pertains to the Active Life, 226-229, 230; it will pass away, 177, 191, 229-232; it is the Purgative way, 220; Prelates and the Active Life, 236 Active Religious Orders, they are inferior to the Contemplative, 253-257 Adjure God, in what sense we are said to do so in our prayers, 148 Adoration of the Cross, 37 _Adoro Te Devote_, the rhythm of St. Thomas in honour of the Holy Eucharist, 112 Albert of Brescia, O.P., 18 Albert the Great, Blessed, 6 Alypius, St. Augustine's friend, 123