Loyola’s withdrawal from all participation in the nominal honor of his institution, his enrollment of the militia he had levied under the name of Jesus, and the combative functions which he ascribed to it, were very decided marks of originality.  It stamped the body with impersonality from the outset, and indicated the belligerent attitude it was destined to assume.  There was nothing exactly similar to its dominant conception in any of the previous religious orders.  These had usually received their title from the founder, had aimed at a life retired from the world, had studied the sanctification of their individual members, and had only contemplated an indirect operation upon society.  Ignatius, on the contrary, placed his community under the protection of Christ, and defined it at the outset as a militant and movable legion of auxiliaries, dedicated, not to retirement or to the pursuit of salvation, but to freely avowed and active combat in defense of their Master’s vicegerent upon earth.  It was as though he had divined the deficiencies of Catholicism at that epoch, and had determined to supplement them by the creation of a novel and a special weapon of attack.  Some institutions of mediaeval chivalry, the Knights of the Temple, and S. John, for instance, furnished the closest analogy to his foundation.  Their spirit he transferred from the sphere of physical combat with visible forces, infidel and Mussulman, to the sphere of intellectual warfare against heresy, unbelief, insubordination in the Church.  He had refined upon the crude enthusiasm of romance which inspired him at Montserrat.  Without losing its intensity, this had become a motive force of actual and political gravity.

The Company of Jesus was far from obtaining the immediate approval of the Church.  Paul III. indeed, perceived its utility, and showed marked favor to the associates when they arrived in Rome about the end of 1537.  The people, too, welcomed their ministration gladly, and recognized the zeal which they displayed in acts of charity and their exemplary behavior.  But the Curia and higher clergy organized an opposition against them.  They were accused of heresy, and attempts to seduce the common folk.  Ignatius demanded full and public inquiry, which was at first refused him.  He then addressed the Pope in person, who ordered a trial, out of which the brethren came with full acquittal.  After this success, they obtained a hold upon religious instruction in many schools of Rome.  Adherents flocked around them; and they saw that it was time to give the society a defined organization, and to demand its official recognition as an Order.  It was resolved to add the vow of obedience to their former vows of chastity and poverty.  Obedience had always been a prime virtue in monastic institutions; but Ignatius conceived of it in a new and military spirit.  The obedience of the Jesuits was to be absolute, extending even to the duty of committing sins at a superior’s