THE NEW SCHAFF-HERZOG
pital and missionary work in Jerusalem, or, opportunity failing, to go without questioning wherever the pope might direct. Early in 1535 Institution Ignatius went to Spain to attend to of His some business matters for Xavier, Order. Lainez, and Salmeron, not wishing, it may be, to expose them to the temptations of home and family or to interrupt their studies. It was arranged that the companions should meet him at Venice in Jan., 1537 He visited the castle of Loyola, but chose to abide at the almshouse. His preaching in the community attracted wide-spread attention. While he was in Spain his companions gained three recruits, Claude Le Jay, Jean Codure, and Pasquier-Brouet, all able and well-educated. The reunion at Venice occurred as prearranged. They found it no easy matter to gain papal approval of their enterprise. Caraffa, under whose auspices the Theatines (q.v.) had been constituted for a similar purpose, tried to persuade Ignatius and his companions, who had attracted his attention by their zealous and self-denying labors in the hospitals and among the poor and outcast, to join the older order. Aware of the sentiments of Caraffa, Ignatius thought a visit to the pope inadvisable; but Paul III., when he learned of their zeal and their purposes, sent for them, gave them his commendation, and permitted them to be ordained priests. They were ordained at Venice by the bishop of Arbe (June 24). Just at this time the emperor, Venice, and the pope declared war against the Turks and made Ignatius 's proposed mission impracticable. The company now devoted themselves with great zeal and success to preaching and charitable work in various parts of Italy. With Faber and Lainez, Ignatius made his way to Rome Oct., 1538, under a deep impression (based on a vision) that the pope would approve of the constitution of the new order. He found the pope conferring with some of the cardinals regarding a reformation of the city. Paul III. received Ignatius and his two companions with open arms, appointed Faber and Lainez to chairs in the Sapientia college, and charged Ignatius with the task of reforming Rome. Early in 1539 all seven of his coadjutors were in Rome. With consuming zeal and wonderful acceptance they preached in the market places, the streets, and in such churches as were open to them; in the universities they sought to win the students; in caring for the multitudinous poor and sick their labors were abundant. The evenings they spent in prayer and in perfecting their organization and plans. Charges of heresy that had been made against them now received little attention in the general applause. Several of the associates were sent by the pope on important missions, which they performed to his entire satisfaction. Xavier and Rodriguez were invited to the Portuguese court. The former was encouraged to go as a missionary to India; the latter became the king's counselor.
The time for the confirmation of the order had arrived. A congregation of cardinals reported favorably upon the constitution presented, and Paul III. became convinced that it was the work of the Holy Spirit. He confirmed the order through
the bull Regimini militantis (Sept. 27, 1540), but limited the number of its members to sixty. This limitation was removed through the bull Injunctum nobis (Mar. 14, 1543). Ignatius was unanimously chosen general by the members who were then in Rome, and with great solemnity they pledged him absolute obedience and recognized him as " holding the place of God " in relation to them.
From this time onward the life of Ignatius was
identified with the history of the Company of Jesus
(see Jesuits) . No doubt he had much
Ignatius to do with the preparation of the
as General; " Constitutions," "Rules," " Insti-
His tutions," etc. Many of his letters
Writings, have been preserved. His tract " On the Virtue of Obedience " and his " Spiritual Exercises " best set forth the spirit of the man and of the order as he founded it. As general he spent most of his time in Rome, where, in close touch with the pope and the curia, he directed the work of the order that soon became world-wide in its scope. It is probable that no man ever combined so much of religious enthusiasm, often verging on fanaticism, with such fixity of purpose and such a wise adaptation of means to ends. He identified the " greater glory of God " to which he professed devotion, with the universal triumph throughout the world of the papal Church, which he wished to see brought up to his own standard of zeal and self-sacrifice.
A. H. Newman.
Bibliography: The " Spiritual Exercises," editio princeps, Rome, 1548, has been reproduced in most European languages and in many missionary tongues and in innumerable editions. His letters appeared in incomplete form in Cartas de S. Ignacio de Loyola, 6 vols., Madrid, 1874-89. The earliest lives are collected, with commentary, in ASB, July, vii. 409-853. The most of the lives of Ignatius are by Jesuits. Among the most noteworthy biographies are: N. Orlandinus, Rome, 1615; D. Bartoli, Rome, 1650, Venice, 1673; new ed. by J. Terrien, Lille, 1893 (regarded in the order as the official biography); D. Bouhours, Paris, 1679, republished Avignon, 1821, Eng. transl., ed. A. Butler, London, 1841; S. Du Terrial, Paris, 1844; C. Genelli, Innsbruck, 1848, ed. V Kolb, Vienna, 1894; H. Baumgarten, Strasburg, 1880; E. Gothein, Halle, 1885; C. Clair, Paris, 1891; Stewart Rose (Caroline Rose Erskine, Countess of Buchan), New York, 1891; T. Hughes, Ignatius de Loyola and the Educational System of the Jesuits, London, 1892; M. Malzac, Ignace de Loyola, essai de psychologie religieuse, Paris, 1898; H. Joly, Paris, 1899; W. van Nieuwenhoff, 2 vols., Regensburg, 1901; N. Greff, Der heilige Ignatius von Loyola und seine Zeit, Kaldenkirchen, 1903. The works on the history of the order generally contain a sketch, more or less ambitious, of the life of the founder. Consult also: J. Cretineau-Joly, Hist, de la compagnie de Jesus, 6 vols., Paris, 1859; Ranke, Popes, i. 135-149, 164- 177. The bull Regimini militantis is in Reich, Documents, pp. 216-219, and is condensed in Robinson, European History, ii. 161-165.
IGNORANTINS. See Christian Brothers.
IHMELS, LUDWIG HEINRICH: German Lutheran; b. at Middels, a village of East Frisia, June 29, 1858. He was educated at the universities of Leipsic (1878-79), Erlangen (1879-80, 1SS2-S3), Gottingen (1880-81), and Berlin (1883), was assistant pastor in West-Rhauderfehn, East Frisia (1881- 1882), pastor at Baltrum (18S3), Nesse (1884), and Detern (1885-94; all in East Frisia). He was then director of studies and a member of the monastery