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 SOCIETY

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SOCIETY

immediate or religious superiors, and by the civU powers rightfully exercising authority. This is what is meant by Jesuit obedience, the characteristic virtue of the order, such a sincere respect for authority as to accept its decisions and comply with them, not merely by outward performance but in all sincerity with the conviction that compliance is best, and that the command expresses for the time the wiU of God, as nearly as it can be ascertained.

The noviceship lasts two years. On its completion the novice makes the usual vows of rehgion, the simple vow of chastity in the Society having the force of a diriment impediment to matrimony. During the noviceship but a brief time daily is devoted to reviewing previous studies. The noviceship over, the scholastic members, i. e. those who are to become priests in the Society, follow a special course in classics and mathematics lasting two years, usually in the same house with the novices. Then, in another hou.se and neighbourhood, three years are given to the study of philosophy, about five years to teaching in one or other of the public colleges of the Society, four years to the study of theology, priestly orders being conferred after the third, and, finally, one year more to another probation or noviceship, intended to help the young priest to renew his spirit of piet}' and to learn how to utilize to the best of his ability all the learning and experience he has acquired. In exceptional cases, as in that of a priest who has finished his studies before entering the order, allow- ance is made, and the training period need not last o\'er ten years, a good part of which is spent in active ministry.

The object of the order is not limited to practising any one class of good works, however laudable (as preaching, chanting office, doing penance, etc.) but to study, in the manner of the Spiritual E,xercises, what Christ would have done, if He were living in our circumstances, and to carry out that ideal. Hence elevation and largeness of aim. Hence the motto of the Society: "Ad Majorem Dei Gloriam". Hence the selection of the virtue of obedience as the charac- teristic of the order, to be ready for any call and to keep unity in every variety of work. Hence, by easy sequence, the omission of office in choir, of a specially distinctive habit, of unusual penances. Where the Protestant Reformers aimed at reorganiz- ing the Church at large according to their particular conceptions, Ignatius began with interior self -reform; and after that had been thoroughly established, then the earnest preaching of self-reform to others. That done, the Church would not, and did not, fail to reform herself. Many religious distinguished them- selves as educators before the Jesuits; but the Society was the first order which enjoined by its very Consti- tutions devotion to the cause of education. It was, in this sense, the first "teaching order''.

The ministry of the Society consists chiefly in preaching; teaching catechism, especially to children; administering the sacraments, especially penance and the Eucharist; conducting missions in parishes on the lines of the Spiritual Exercises; directing those who wish to follow lh('s(> exercises in houses of retreat, seminaries, or convents; taking care of parishes or of collegiate churches; organizing pious confraternities, sodalities, unions of prayer. Bona Mors associations in their own and in other parishes; teaching in schools of every grade — academic, seminary, university; writing books, pamphlets, periodical articles; going on foreign missions among uiuivilized peoples. In liturgical functions the Roman Kite is followed. The proper exercise of all the.sc functions is provided for by ruiis carefully framed by the general congregations or the generals. All these regulations command the greatest respect on the part of every member. In practice the superior for the time being is the living rule — not that he can alter or abrogate any rule, but

because he must interpret and determine its applica- tion. In this fact and in its consequences, the Society differs from every rehgious order antecendent to its foundation; to this principally it owes its life, activity, and power to adapt its Institute to modern conditions without need of change in that instrument or of reform in the body itself.

The story of the foundation of the Society is told in the article Ignatius Loyola. Briefly, after having inspired his companions Peter Faber, Francis Xavier, .lames Lainez, Alonso Salmer6n, Nicolas Bobadilla, Simon Rodriguez, Claude Le Jay, Jean Codure, and Paschase Brouet with a desire to dwell in the Holy Land imitating the life of Christ, they first made vows of poverty and chastity at Alont- martre, Paris, on 15 August, 1534, adding a vow to go to the Holy Land after two years. When this was found to be impracticable, after waiting another year, they offered their services to the pope, Paul III. Fully another year was passed by some in university towns in Italy, by the others at Rome, where, after encountering much opposition and slander, all met together to agree on a mode of life by which they might advance in evangelical perfection and help others in the same task. The first formula of the Institute was submitted to the pope and approved of viva voce, 3 September, 1539, and formally, 27 Sep- tember, 1540.

CoNSTiTrxiONS. — Corpus institulorum Socielatis Jesu (Ant- werp. Prague, Rome. 1635, 1702, 1705, 1707, 1709. 1869-70-, Paris, partial edition, 1827-38); Gaguabdi, De cognitione insti- tuti (1841): Lancicius, De prfrstanlia instil. Soc. Jesu (1644); Nadal. Scholia in constitutiones (1883); Suarez, Tract, de reli- gione Soc, Jesu (1625) ; Humphrey, The Rehgious State (London, 1889), a digest of the treatise of Suarez; Oswald, Comment, in decern partes constit. Soc. Jesu (3rd ed., Brussels, 1901); Rules of the Society of Jesus (Washington, 1839; London. 1863).

Generals Prior to the Suppression of the Society. — (1) St. Ignatius Loyola (q. v.), 19 April, 1541-31 July, 1556. The Society spread rapidly and at the time of St. Ignatius's death had twelve provinces: Italy, Sicily, Portugal, Aragon, Castile, Andalusia, Upper Germany, Lower Germany, France, India (including Japan), Brazil, and Ethiopia, the last-mentioned province lasting but a short time. It met with opposition at the University of Paris; while in Spain it was severely attacked by Melchior Cano.

(2) James Lainez (q. v.), 2 July, 1558-19 January, 1565. Lainez served two years as vicar-general, and was chosen general in the first general congrega- tion, retarded till 155S (19 June-10 Sept.), owing to the unfortunate war between Paul IV and Philip II. Paul IV gave orders that the Divine Office should be recited in choir, and also that the generalate should only last for three years. The pope died on 18 Au- gust, 1559, and his orders were not renewed by his suc- cessor, Pius IV; indeed he refused Father Lainez leave to resign when his first triennium closed. Through Pius's nephew, St. Charles Borromeo, the Society now received many privileges and openings, and prog- ress was rapid. Father Lainez himself was sent to the "Colloquy of Poissy", and to the Council of Trent (1563-4), Saint Francis Borgia being left in Rome as his vicar-general. At the death of Lainez the Society numbered 3500 members in 18 provinces and 130 houses.

(3) SI. Framis Borffia (q. v.), 2 July, 1565-1 Octo- ber, 1572. One of the most dehcate tasks of his government was to negotiate with Pope St. Pius V, who desired to reintroduce the singing of Office. This was in fact begun in May, 1569, but only in professed houses, and it was not to interfere with other work. Pius also ordained (Christmas, 1566) that no candidate of any religious order for the priest- hood should be ordained until after his profession; and this indirectly caused much trouble to the Society, with its distinct grades of professed and non-pro-