If he has evidenced a spetial fitness for the Society's work, he is now admitted to the profession. The "professed" constitute the Society in its fullest sense. They may hold any office. They alone participate in General Congregations. They make solemn Religious vows and, in addition, a special vow of obedience to the Pope. They also promise neither to desire nor to seek any dig nity in or out of the Order. Others are admitted among the "formed spiritual coadjutors." Except for their exclusion from the very highest offices, these engage in all the activities of the Society. St. Ignatius advises that from among them rectors be usually selected. They bind themseNes only by simple vows. Occasionally, because of special talents, some of these are raised to the profession. The Society also recognizes "temporal" coad jutors (lay brothers) who have for their duties domestic and kindred occupations, and live in community.
The General Congregation is the supreme governing and legis lative body in the Society. It meets on the death of a General to elect his successor; also for extraordinary business. Though the General presides at its sessions, he is subject to it. Its per sonnel includes the Provincials with two delegates from each prov ince elected by the respective Provincial Congregations. The is chosen for life and, except for certain constitutional has complete authority and power in the Society. He is aided by a group of "Assistants," each representing a definite geographical section of the world. These assistancies are divided into provinces, each presided over by a Provincial. The latter is responsible for the province and assigns men to their tasks but he may not interfere with the autonomy of the several houses or colleges. Provincials and local superiors are appointed by the General. He is kept informed of what goes on by official reports which he periodically gets from them and other officials in each house, college and province.
The work of the Society is practically coextensive with the needs and ideals of the apostolic ministry. Secular business and political activity are expressly forbidden. Administration of the Sacraments, preaching, missionary, charitable and educational work are the proper province of the Jesuit priest.
After Ignatius had achieved the final form of the Society through the Constitutions and had completed its organization as a world-wide Order, he offered his resignation as General on the plea of ill health. This was rejected, but Jerome Nadal was named his Vicar General. Ignatius saw two great projects brought to completion, the establishment of the Roman College in 1551 and that of the German College in Rome in the year following. By now he was worn out, and on July 3o, 1556, he succumbed to an attack of Roman fever. At this time, the Society numbered
about i,000 members; but of these, only 4o were Professed Fa thers. There had been established more than ioo communities which were divided into t i Provinces : Italy, Sicily, Portugal, Aragon, Castille, Andalusia, Upper Germany, Lower Germany, France, India, Brazil, and a mission in Ethiopia.
During the first two centuries of its existence, she Society devoted its energies to the strengthening of Catholicism in all the major countries of Europe, and to spreading the Faith in Asia, Africa, and the Americas. Though Ignatius had no intention of founding a teaching Order, wisdom soon dictated this activity as one of the greatest spiritual ministries. Educational work was adopted, almost reluctantly, with the college at Messina in 1547. The Novum Organum of Jesuit education is the Ratio Studiorum, the composition of which was begun in 1584. The first draft was issued in 1586, and a second in 1591; the final text, which had the force of law in all Jesuit colleges, was completed by Acquaviva in 1599. It is a compilation of general principles and detailed in structions for teachers. It is rather a spirit and a method than a mechanical formula or a blind pedagogical technique.
In Italy, the history of the Society until the middle of the eighteenth century was comparatively peaceful. The Jesuits en joyed a high reputation for learning, their colleges were fre quented by a host of students, and their missioners were success ful preachers of the Gospel. Segneri attained renown for his elo quence; among the theologians, St. Robert Bellarmine, a Doctor of the Church, was preeminent ; Pallivicino's history of the Coun cil of Trent became a classic ; and many Jesuits distinguished themselves in belles lettres and the natural sciences.
A more troubled career awaited the Society in Spain. Philip II. lent his aid to turbulent spirits, who threatened the internal peace of the Order under Father General Acquaviva. Disputes with certain other Religious Orders and friction at some uni versities were vexing problems. Yet the Society flourished until the accession of Charles III. in 1759. The Spanish Provinces were especially fruitful in profound scholarship. Only a few notable men can be mentioned. Among the theologians and phi losophers, Suarez, Vasquez, Molina and Ripalda were outstand ing. In moral theology, Sanchez, de Lugo, and Escobar were distinguished, though some opinions of the last named called for censure. The historian Mariana was a scholar of high ability. Many of his views on political and economic problems were centuries in advance of his age, but his teaching on tyrannicide aroused hostility and was disowned by the Society.