Page:Cambridge Modern History Volume 2.djvu/683

 themselves to his favourite Order of Theatines, but to this Ignatius would in no way consent. He felt his own peculiar mission vividly, and what were to be the characteristic features of his Institute were rapidly taking shape in his mind. Though displeased by the refusal of Ignatius to conform to his wishes, Caraffa none the less gave him every encouragement. Caraffa's later dislike of the Society when he was Pope was due to deeper causes than Ignatius' refusal to throw in his lot with him. The diplomatic skill which had marked Ignatius ever since he left Spain in 1528 displayed itself in the caution with which he approached the Holy See. Accompanied by Lefèvre and Laynez, he determined to visit Rome, leaving his other companions to carry on in northern Italy the work of preaching and teaching and the gathering of fresh disciples, which they had begun in Venice. He felt it was necessary to survey the ground at Rome before attempting to settle there. On his journey Ignatius had a vision in a little church not far from Rome, which shows that the worldly wisdom which he had acquired had not dimmed his sense of a divine mission. God appeared to him in this wayside sanctuary, and he heard a voice saying, "Ego vobis Romae propitlus ero."

It was October, 1539, when the three enthusiasts reached Rome. Reform was in the air; and, though, as we have seen, little was done to carry out the suggestions of the Consilium de emendanda ecclesia, yet Paul III was ready to give every encouragement to any scheme for the improvement of the Church which did not call for any great self-denial on the part of the Papacy itself. Ignatius and his companions were accordingly favourably received and authorised to preach a reform of manners in Rome. The door thus being opened, Ignatius felt that the time had come to summon his other disciples to join him. At Easter, 1538, the little band were again united; and the work which they had begun in northern Italy was extended to Rome. Contarini, as well as Caraffa, welcomed new allies and became their protector. It only remained for Ignatius and his friends to draw up a definite Rule and to obtain confirmation from the Pope.

A supplication was accordingly drawn up indicating the objects and constitution of their proposed Society. Their petition was referred to a committee of three Cardinals, with Guidiccioni at its head, who at first reported unfavourably on the scheme. The needs of the day required the reform or suppression of existing religious Orders rather than the creation of new. Ignatius was however not discouraged. He worked on; and at length on September 27, 1540, the opposition was overcome, and by the Bull Regimini militantis ecclesiae the Society of Jesus was founded. The Bull contained a recitation of the petition of Ignatius and his companions; and it is the only certain authority in our possession from which we can learn the nature of his plan in its early form. The first thing which strikes the reader is that, while the objects of the Society are clearly indicated, its constitution is only vaguely outlined.