Here Ignatius prevailed upon them to take vows of perpetual chastity and poverty, and then, under pretext of the war which was raging at the time between the emperor and the Turks, they abandoned their mission altogether. So ended their pious pilgrimage.
Taking with him Lainez and Le Fevre, Loyola then proceeded to Rome, and craved audience of the Pope.
The chair of St Peter was at this time occupied by Paul Farnese—that same Pope who opened, and in part conducted, the Council of Trent; who instigated the emperor to the war against the Protestants; who sent, under his grandson’s command, 12,000 of his own troops into Germany to assist in that war; and who lifted up his sacrilegious hand to bless whoever would shed Protestant blood. He had been scandalously incontinent; and if he did not, like Alexander VI., entirely sacrifice the interests of the Church and of humanity to the aggrandisement of his own family, nevertheless, his son received the dukedom of Placentia, and his grandsons were created cardinals at the age of fourteen, and one of them was intended to be Duke of Milan. However, Paul had some grandeur in his nature. He was generous, and therefore popular, and his activity was indefatigable. But Sarpi says of him, that of all his own qualities, he did not appreciate any nearly so much as his dissimulation.[16]
By this amiable pontiff, Ignatius and his companions were kindly received. He praised their exemplary and religious life, questioned them concerning their projects, but took no notice of the plan they hinted at, of originating a new religious order.
But Loyola was not to be thus discouraged. He summoned to Rome all his followers (who had remained in Lombardy, preaching with a bigoted fanaticism and calling the citizens to repentance), and gave them a clearer outline than he had hitherto done of the society he proposed to establish. This they entirely approved of, and took another vow (the most essential for Loyola’s purpose) of implicit and unquestioning obedience to their superior. Admire here the cautious and consummate art by which Ignatius, step by step, brought his associates to the desired point.
Notwithstanding the repeated refusals of the Court of Rome to accede to his wishes, neither the courage nor the perseverance of Ignatius failed him. After much reflection, he at last thought he had discovered a way to overcome the Pope’s unwillingness. Consulting with his companions, he persuaded them to take a fourth vow, viz., one of obedience to the Holy See and to the Pope pro tempore, with the express obligation of going, without remuneration, to whatever part of the world it should please the Pope to send them. He then drew up a petition, in which were stated some of the principles and rules of the order he desired to establish, and sent it to the Pope by Cardinal Contarini.
This fourth vow made a great impression on the wily pontiff; yet so great was his aversion to religious communities, some of which were just then the objects of popular hatred and the plague of the Roman court, that he refused to approve of this new one until he had the advice of three cardinals, to whom he referred the matter. Guidiccioni, the most talented of the three, strenuously opposed it; but Paul, who perhaps had by this time penetrated the designs of Loyola, and perceived that the proposed Society could not prosper unless by contending for and maintaining the supremacy of the Holy See, thought it would be his best policy to accept the services of these volunteers, especially as it was a time when he much needed them. Consequently, on the 27th of September 1540, he issued the famous bull, regimini militantis Ecclesiæ, approving of the new order under the name of “The Society of Jesus.” We consider it indispensable to give some extracts from this bull.
“Paul, Bishop, Servant of the Servants of God, for a perpetual record. Presiding by God’s will over the Government of the Church, &c.... Whereas we have lately learned that our beloved son Ignatius de Loyola, and Peter Le Fevre, and James Lainez; and also Claudius Le Jay, and Paschasius Brouet, and Francis Xavier; and also Alphonso Salmeron and Simon Rodriguez, and John Coduri, and Nicolas de Bobadilla; priests of the Cities, &c.... inspired, as is piously believed, by the Holy Ghost; coming from various regions of the globe; are met together, and become associates; and, renouncing the seductions of this world, have dedicated their lives to the perpetual service of our Lord Jesus Christ, and of us, and of other our successors, Roman Pontiffs; and expressly for the instruction of boys and other ignorant people in Christianity; and, above all, for the spiritual consolation of the faithful in Christ, by HEARING CONFESSIONS; ... We receive the associates under our protection and that of the Apostolic See; conceding to them, moreover, that some among them may freely and lawfully draw up such Constitutions as they shall judge to be conformable to, &c.... We will, moreover, that into this Society there be admitted to the number of sixty persons only, desirous of embracing this rule of living, and no more, and to be incorporated into the Society aforesaid.”
The above-named ten persons were the first companions of Loyola, and, with him, the founders of the Society. But the merit of framing the Constitution which was to govern it belongs solely to Ignatius himself. He alone among them all was capable of such a conception. He alone could have devised a scheme by which one free rational being is converted into a mere automaton—acting, speaking, even thinking, according to the expressed will of another. There is no record in history, of any man, be he king, emperor, or pope, exercising such absolute and irresponsible power over his fellow-men as does the General of the Jesuits over his disciples. In the Spiritual Exercises Loyola appears to be merely an ascetic enthusiast; in the Constitution he shews himself a high genius, with a perfect and profound knowledge of human nature and of the natural sequence of events. Never was there put together a plan so admirably harmonious in all its parts, so wonderfully suited to its ends, or which has ever met with such prodigious success.
Prompt, unhesitating obedience to the commands of the General, and (for the benefit of the Society, and ad majorem Dei gloriam) great elasticity in all other rules, according to the General’s goodwill, are the chief features of this famous Constitution, which, as it constitutes the Jesuits’ code of morality, we shall now proceed to examine, doing our best to shew the spirit in which it was dictated.