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
orders. The General, instead of holding office for a term of years, was
to be elected for life, with unlimited command over the whole Order in
its several degrees. He was to be regarded