preparation for active life. Constant intercourse with society was
provided for in the constitution of the order. Bishop John J. Keane, a
Roman Catholic authority, says: "The clerks regular, instituted
principally since the sixteenth century, were neither monks nor friars,
but priests living in common and busied with the work of the ministry.
The Society of Jesus is one of the orders of clerks regular."

Other differences between the monastic communities and the Jesuits are
to be observed. The Jesuit discards the monastic gown, and is decidedly
averse to the old monastic asceticism, with its rigorous and painful
treatment of the body. While the older religious societies were
essentially democratic in spirit and government, the monks sharing in
the control of the monastic property and participating in the election
of superiors, the Jesuitical system is intensely monarchical, a
despotism pure and simple. In the older orders, the welfare of the
individual was jealously guarded and his sanctification was sought.
Among the Jesuits the individual is nothing, the corporate body
everything. Admission to the monastic orders was encouraged and easily
obtained. The novitiate of the Jesuits is long and difficult. Access to
the highest grades of the order is granted only to those who have served
the society many weary years.

[Illustration: IGNATIUS DE LOYOLA

AFTER GREATBACH'S ENGRAVING FROM THE WIERZ PRINT

BENTON: ALBERT BRANDT, PUBLISHER, 1900]

But in spite of such variations from the old monastic type, the Society
of Jesus would doubtless never have appeared, had not the way for its
existence been paved by previous monastic societies. Its aims and its
methods were the natural sequence of monastic history. They were merely
a development of past experiences, for the objects of the society were
practically the objects of the Mendicants; the vows were the same with a
change of emphasis. The abandonment of austerities as a means of
salvation or spiritual power was the natural fruit of past experiments
that had proved the uselessness of asceticism merely for the sake of
acquiring a spirit of self-denial. The extirpation of heresy undertaken
by Ignatius had already been attempted by the friars, while the
education of the young had long been carried on with considerable
success by the Benedictine and Dominican monks. The spirit of its
founder, however, gave the Society of Jesus a unique character, and
monasticism now passed out f