Corresponding to the "Foundation," or fundamental consid erations with which the Exercises begin, that "man is created to praise, reverence, and serve God our Lord, and so doing to save his soul," is the opening declaration of the General Examen: "The aim of this Society is not only to seek with the aid of the Divine grace the salvation and perfection of one's own soul but with the aid of the same earnestly to labour for the salvation' and perfec tion of one's neighbor." Distinctive, in comparison with the older Orders, is the definiteness with which Ignatius relies upon the exterior and interior sacrifices required by the apostolate itself as a primary means of sanctification.
From the maximal orientation of the Ignatian apostolate to the "greater glory of God" stems the Ignatian universalism, by which the Society is traditionally the exponent of the "Catholic" or universal idea of the Catholic Church. At the same time the person-to-person following of Christ taught by the Exercises en courages the vigorously humanistic trend that characterizes Jesuit asceticism, preaching, and educational methods.
Ignatius' realism, akin to his humanism, prescribed for the Society a "common" manner of living (Examen, I., 6o), without extraordinary penances, freed from obligatory recitation of the liturgical office in choir or even a prescribed uniform or "habit." The strictness of the rule of poverty is derived more from the rigid requirements of common ownership and dependence upon Superiors than from any striking outward observances; while chastity is safeguarded by intensive cultivation of the inner life. Obedience, while practically indispensable for the efficacy of an organized spiritual campaign, is filial, not servile; and is defi nitely limited by the boundaries of the Constitutions, the canoni cal structure of the Church, and the requirements of conscience and the moral law. The unique emphasis laid upon this virtue in the Ignatian scheme derives from Ignatius' insistence upon its transcendental aspect, by which obedience to a fellow human being, whose personal limitations are frankly acknowledged, is made the means of interiorly consecrating the noblest part of man's nature, his will and judgment, to the Creator from Whom he has received them.
Even before Papal approbation was given to the Society, the first members were employed in delicate and dangerous missions by the Pope. They first spread through Italy. preaching and bringing about reforms. In 154o, Rodriguez and Xavier started for India; Rodriguez was held in Portugal, but Xavier went on and became the great apostle of modern times. In that same year, Faber advanced into Germany and was joined by Le Jay and Bobadilla; a short time later Canisius was admitted into the Society. Salmeron and Broet undertook the perilous Irish
mission in 1541. When the Council of Trent convened in 1546, Laynez and Salmeron were named Papal theologians and with them were associated Canisius and LeJay. Other members estab lished themselves in France and Spain. Thus, spreading through all the major countries of Europe, attracting followers, establish ing residences, the first companions set the spirit that thereafter animated the Society of Jesus.
Ignatius remained at Rome, sending minute instructions to the dispersed brethren and receiving their reports. In 1541 he was empowered by the First Congregation to draw up the Constitu tions. He experimented through six years, and tentatively re duced principles to practical applications. In 1547 he began the first draft and was ably assisted by his secretary, John Polanco. Three years later, the Constitutions were approved by the leading members of the Society and were confirmed by Julius III. After some slight modifications, they were put into force in all Jesuit communities throughout the world. The only conflict arose in Portugal where Rodriguez had impressed his own ideas on his companions. Strong action by Ignatius, however, obtained con formity in Portugal.
The Constitutions are a part of the "Institute of the Society of Jesus" which, in addition, contains also various papal docu ments approving the Order and enumerating its privileges, legis lation of General Congregations, regulations of the Generals, etc. The Constitutions recognize three grades in the Society : scholastics, coadjutors and professed. Aspirants, besides con forming to Canon Law requirements, should have constancy of character, virtue, prudence and, if they are to be priests, learning. The aspirant goes through a brief "first probation." This fa miliarizes him with the spirit of the Order and affords a prayer ful opportunity to stabilize his vocation. Two years of "novice ship" follow, devoted to his ascetical development under a skilled novice-master. To test his vocation he devotes himself to the Spiritual Exercises for thirty days and is assigned to menial occu pations. If .approved he takes the usual religious vows. Scholas tics are those who have taken only their first vows. For about nine years the Scholastic studies literature, the sciences, philos ophy and theology, two or three years teaching under carefully supervised conditions usually intervening between the last two courses. Following his ordination to the priesthood, he passes through a further year. the tertianship, devoted again to asceti cism and another thirty days' retreat.