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contrasted with that of the monastic orders;

an end

distinctly practical, essentially secular, and such as would invite and employ the most active class of minds.

The three vows of initiation do not include either any new principle, or any ostensible deviation from existing and ancient practices; but in their interpretation and in their consequences, as applied in a manner so novel, two of them at least were innovations. But that which in the most important sense has placed Jesuitism at an immeasurable distance in advance of any monastic order, is the all embracing interpretation put by Loyola's own hand upon the vow and doctrine of obedience.

CHAPTER II.

THE LETTER ON OBEDIENCE.

THIS doctrine, so far as it applies to the understanding and common sense of the individual, is summarily expressed in the rule, lately cited, which enjoins that, when the Church has pronounced black to be white, we are so to think and speak, notwithstanding the evidence of our senses to the contrary. The same rule, moreover, is aptly and intelligibly illustrated by Loyola's own exemplification of it, when he knowingly left himself to be slaughtered by an incompetent medical attendant. We find it, however, elaborately explained and expanded in a letter addressed by him to the Jesuits of Portugal; and to this letter, as on the whole more significant than any other document of the Institute, the most exact attention should be given. The Jesuitism of the Jesuit Institute is condensed within the compass of this notable letter. It was addressed to the Portuguese houses at a late time in Loyola's government of the Society; that is to say, in the year 1553, and only three years before his death; it may therefore be regarded, and in this light it has always been regarded by the Society as an authoritative expression of the founder's matured judgment in relation to a principle to which he himself and his colleagues attached paramount importance. The letter is addressed " To the brethren of the Society of Jesus, who are in Portugal, grace and love eternal in Christ the Lord."

The General, after an exordium of customary courtesy,

reminds his brethren of what he had heretofore and always taught them, namely, that OBEDIENCE is the first of all Christian virtues, inasmuch as it is from this that all other graces and excellences take their rise. "Without regret," says he, "may we see ourselves surpassed by other religious orders in the fasts and vigils they observe, and in the severity of those practices which, each according to its rule, piously adheres to. But it is my wish to see all those who within this Society devote themselves to the service of God, distinguishing themselves by a true and perfect obedience, an abdication of will and judgment. I would that every true and genuine son of the Society should be known by this very mark, that he looks not to the person to whom (immediately) he yields obedience; but (always) that he sees in him the Lord Christ, for whose sake that obedience is rendered. Obedience is to be rendered to a Superior, not on account of his wisdom, goodness, or any other such like qualities with which he may be endowed; but solely because he is in God's place, and wields the authority of Him who says they that hear you,' &c. Nor, on the other hand, is any thing to be abated from this obedience on the ground that the Superior may be wanting in prudence or discretion; for he claims it as superior, and as filling the place of Him whose wisdom can never be at fault, and who will make up whatever may be wanting in his minister, whether he lack probity, or any other virtue. Even as Christ has expressly said, speaking of the Scribes and Pharisees, they have sat in Moses' seat."

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This principle, thus generally enounced, is sustained by several citations of Scripture. Most earnestly does the General desire that his brethren should understand and intimately feel this as true that the obedience which contents itself with the exterior act of doing

what has been enjoined, is altogether an inferior and imperfect sort of obedience, not worthy to be called a virtue - not until it has reached that farther point at which the will of the Superior is made one's own, and is so identical with it, as that not only in the palpable effect it is the same, but also that in the inward affection, there is a perfect agreement of sentiment. So that the two- the Superior and the inferior will the same thing, or will it not; according to that word-"to obey is better than sacrifice," or that saying of S. Gregory, "in a sacrifice it is the flesh of another that is immolated; in: obedience, it is our own will;" and so much the more as this part of our nature has dignity and importance, is the immolation of it of great price.

"Any deviation from the will and injunction of the Superior on the pretext which is so specious — of going beyond what is commanded, in things abstractedly good and commendable, is nevertheless to be accounted a disobedience, prompted by an erroneous principle, and fraught with danger. Nothing is acceptable to God which is not strictly conformable to the mind and intention of him who is in God's place toward ourselves. Your own will lay down-freely return to your Creator, through his ministers, that liberty with which he has endowed you; dedicate it to Him. Think it no mean fruit of that free will which you have received from Him, if it enables you, by obedience, to return it entire to Him. In doing so you do not lose it - you augment and bring it to perfection. In conforming yourselves absolutely to the Divine will, as interpreted to you by him who stands in God's place toward you, you are certain that all your volitions are in harmony with the most sure rules of rectitude. Take care that you never attempt to bend or mould the will of your Superior, which you should esteem as the will of God,

to your own will. This is to invert the order of the divine wisdom;-it is an endeavour to bring the divine will into conformity with your own. How are those blinded by self-love who, while thinking themselves obedient, go about by some show of reason to bring the Superior to will what they will! On the contrary, whoever would immolate himself without reserve to God, must offer to Him, not his will merely, but his intelligence (or understanding) also, which is the third and higher grade of obedience; so that he not only wills what the Superior wills, but thinks as he thinks, submitting to him his own judgment so far as it is possible for a devoted will to bend the intellect."

We should especially notice Loyola's interpretation of the mental constitution of man, as related to his doctrine of obedience: he says "Albeit the intellect is not endowed with that sort or degree of liberty which attaches to the will, and is in its nature impelled to yield assent to that which seems to it to wear the appearance of truth, yet are there many occasions on which, as the evidence of truth is not absolutely irresistible, the will may throw its preponderating weight into this scale or the other. Now in all such instances he who professes the doctrine of obedience is bound to incline his judgment to that of his Superior."

It is on this principle that the Society builds its practice; for it teaches that when, in the judgment of the inferior, the evidence of truth preponderates on this side, or on that, if the Superior, not as superior, but as doctor or teacher, declares there to be a probability, how small soever, that the balance of evidence may be on the other side, then the case is brought within those conditions under which the will may throw its weight into the scale, on either side, and therefore may overbear the evidence of truth.

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