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Rh Society of Jesus, wished to impress it forcibly on the minds of his sons that they were to endeavor to imitate him whose name they bear, especially in his zeal for the glory of his Father and the welfare of men. Indeed, other educators may take as their guides and ideals Spencer, or Rousseau, or Kant, or Pestalozzi, or Herbart – the Jesuits' guide and ideal is Christ. Him they are told to imitate in his devotion to his life-work, in his all-embracing zeal, in his patience and meekness. In education they behold a participation in the work of the Great Master, that work whose end and object it is to make men truly wise, good, and God-like, and thereby to lead them to true happiness. Can there be a nobler, a loftier work, a holier mission on earth?

When the teacher thus reflects on the dignity of his work, and on its necessity and utility for the individual, the family, the State and the Church, can he ever become tired and disgusted with it? Are all these considerations not most encouraging, and do they not constitute one of the rewards of the teacher? He may truly say with the sacred writer: "Wisdom I have learned without guile and communicate without envy and her riches I hide not," and again: "I have not labored for myself alone, but for all who seek discipline." Such thoughts may well inspire a man with love and enthusiasm for this profession. To the Jesuit the educational work is a labor of love. We read that in the seventeenth century, in the period