THE NEW SCHAFF-HERZOG
strength and endurance, sound doctrine or aptitude
for learning it, discretion in doing things or good
judgment for acquiring it, good memory, avidity for
all virtue and spiritual perfection, quiet-
2. Analysis ness, constancy, strenuosity in service, of the zeal for the salvation of souls, grace-
Constitu- fulness of speech, honorable appeartion. ance, nobility, wealth, good reputation (these last not necessary, but highly desirable). Detailed directions are given (Part I.) concerning the manner of admitting those who seem to have in sufficient measure the qualities desired. Part II. pertains to dismissing those who have been received on probation and have proved unfit. The main thing here is to satisfy the person to be dismissed that no injustice is done him, but that the greater glory of God requires his dismission, and so to retain his friendship, and to satisfy the rest of the household that he has not been arbitrarily dealt with. Part III. treats of the training and promoting of those who remain in probation. The cultivation of all the mental, moral, and spiritual elements that are considered desirable, especially of prompt and cheerful obedience and deep interest in the purposes of the society, and such hygienic living as will conserve and increase the physical fitness of the probationer, are described in detail. No stress is laid upon asceticism, perfect physical condition being the thing sought. Part IV. treats of the education of the members and education as a means of influence upon those that are without. Conditions of admission, discipline, and curricula, with prescribed texts, in theology and in liberal arts, science, and philosophy are somewhat minutely given. Public schools to be open to non- Jesuits are to be conducted in connection with the colleges. Universities are to be established under the auspices of the society; but it is not thought wise for the society to burden itself with faculties of law or medicine. The ultimate aim of all educational effort was evidently to gain an absolute mastery over the pupil and the devotion of his powers to the purposes of the society. Part V treats of the things that pertain to admission into the body of the society, that is, into the rank of the " professed." The right of admitting belongs to the general, but he may delegate it to subordinates when he thinks it expedient to do so. Only those are to be admitted into the inner circle who have manifested the possession in a high degree of the gifts and graces, the acquisitions, the enthusiasm, the efficiency, the absolute devotion to the interests of the order that the system was designed and adapted to produce. Out of this body come the officials, including the general. Part VI. deals with the demeanor and duties of the professed. The utmost stress is laid upon obedience and the scrupulous execution of the constitution and rules of the society. They must love poverty as the strong wall of religion and preserve it in its purity. Part VII. treats of the things that pertain to the distribution of the professed throughout the Lord's vineyard for the good of mankind (proximorum) . Their obligation to go without questioning wherever the pope or the general may direct and to devote themselves unsparingly to the accomplishment of whatever tasks may be assigned is much emphasized.
Part VIII. deals with methods to be employed in keeping the parts of the organization in close touch with the head and with each other. The utmost importance is attached to the vital unity of the body, and frequent and full correspondence with the head and among those charged with various enterprises is insisted upon. Provision is also made for general congregations for the discussion and settlement of important matters. It is thought to be in the interest of unity that the general reside in Rome, where he can always be reached, and that each provincial reside continuously at the point determined upon in his province. In case of the death or retirement of the general, a general congregation is to be called for the election of his successor, and detailed directions are given for the election. The general is expected to appoint a vicar to assist him and to summon the general congregation in case of his demise. Part IX. deals with the functions and authority of the general and of the authority and watch-care of the society over the general. The society controls the expenses and manner of living of the general. He is subject to constant watching, to admonition, and to deposition in case his conduct or teaching should warrant it. He must confess regularly to a properly authorized confessor. The provincials are to lead in proceedings against the general. Part X. (and last) treats of the manner in which the whole body of the society may be conserved and increased in its good estate. The vow taken by the professed closes the work. He promises that he will never consent to a change of the ordinances concerning poverty, " unless at any time from just cause of exigent affairs it seems that poverty ought rather to be restricted," that he will never directly or indirectly put forth effort to secure his own election or promotion to any office or dignity in the society, that he will never seek or consent to be elected to any office or dignity outside of the society unless compelled by obedience to higher authority, that he will report on any brother that he knows to be seeking office or promotion, that if he should accept an ecclesiastical position he would have constant regard to the obedience due to the general.
For "The Spiritual Exercises," see Exercitia Spiritdalia.
Ignatius' tract " On the Virtue of Obedience "
stands side by side with the Spiritual Exercises
and the Constitution as one of the
3. " On the foundation books of the society. It
Virtue of is a letter of less than 4,000 words Obedience." addressed in April, 1553, to " the brethren of the Society of Jesus who are in Lusitania." He wishes his brethren, while being perfect in all spiritual gifts and ornaments, to be preeminent in the virtue of obedience:
The only virtue that inserts the other virtues in the mind and guards those that have been inserted. While this flourishes, beyond doubt the rest will flourish. . . Our salvation was wrought by Him who ' became obedient unto death.' We may the more easily sutler ourselves to be
surpassed by other religious orders in fastings, vigils, and other asperity of food and clothing, which each by its own ritual and discipline holily receives: I could wish, dearest brethren, that you who serve our Lord Jesus Christ in this society should be conspicuous indeed in true and perfect obedience and abdication of will and especially of judgment;