PART V: ¹ADMISSION OR INCORPORATION INTO THE SOCIETY¹ #

CHAPTER 1: ²ADMISSION: WHO SHOULD ADMIT, AND WHEN #

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1. ³Those who have been tested in the Society sufficiently and for a time long enough that both parties may know each other and if their remaining in it is conducive to the greater service and glory of God our Lord,⁴ought to be admitted not to probation as was the case in the beginning, but more intrinsically as members of one same body of the Society See C-511.⁵This is the case chiefly with those who are admitted to profession or into the ranks of the formed coadjutors.⁶But since the approved² scholastics too are admitted in a different and more intrinsic manner than those received into the probation, in this Fifth Part we shall also state what we think in our Lord ought to be observed about the admission of these scholastics.

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A. ²The Society, in the broadest sense of the term, includes all those who live under obedience to its superior general.³Thus it comprises even the novices and the persons who, desiring to live and die in the Society, are in probation³ to be admitted into it under one of the other categories of membership about to be described.⁴In the second and less universal sense, the Society includes not only the professed and the formed coadjutors but also the approved scholastics.⁴ For the body of the Society is composed of these three kinds of parts or members.⁵In the third and more proper sense, the Society comprises the professed and the formed coadjutors.⁶This is the sense which is understood in regard to that entrance into the Society which the scholastics promise; that is, they promise to become either professed or formed coadjutors in the Society.⁷The fourth and most proper meaning of this name, the Society, comprises only the professed. The reason is, not that the body of the Society contains no other members, but that the professed are the principal members, some of whom, as will be explained later, have active and passive voice in the election of the superior general and in other such matters.⁸No matter in which one of these four categories one finds himself in the Society, he is capable of sharing in the spiritual favors which, according to the grant of the Apostolic See, the superior general may dispense in the Society for the greater glory of God.⁹Now admission to the Society in the first sense is the same as reception into probation, and has thus already been discussed above in Part I.¹⁰This Fifth Part, therefore, deals with the subsequent three kinds of admission.

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2. ¹First of all, the authority to admit into the body of the Society those who ought to be admitted will be vested in whoever may be its head, as reason requires.²But since the superior general cannot be everywhere, he may communicate to other members of the Society as much of his authority as seems good to him for the welfare of the entire body of the Society See C-513.⁵

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B. ¹The others to whom he will more ordinarily and completely communicate this authority will be the provincial superiors.²But the general may communicate it to some local superiors or rectors and to other visitors or important persons;³and even, occasionally, to one who is not a member of the Society, such as a bishop or other person established in an ecclesiastical dignity, when no professed member of the Society itself is in the place where someone ought to be so admitted.

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3. ¹The period of time required for admission in the manner mentioned should always be more than two years See C-515.^{6 2}But if one who was tested for a long time before being sent to his studies or during them, and if he ought to be admitted to profession,⁷ he will have another year⁸ after the completion of these studies to become still better known before pronouncing it.³As was stated in the Examen, this period can be prolonged when the Society, or he who in our Lord is in charge of it, desires more complete satisfaction.⁹

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C. ¹However, just as this period may be prolonged, so too, according to the judgment of the superior general (who will have the power of dispensing), it may be shortened in some cases and for important reasons. But this power should be used rarely.

CHAPTER 2: ¹THE QUALITIES OF THOSE WHO SHOULD BE ADMITTED #

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1. ²Inasmuch as no one should be admitted into any of the aforementioned categories who has not been judged suitable in our Lord,^{10 3} those persons will be judged suitable for admission to profession whose life is well-known through long and thorough probations and is approved¹¹ by the superior general, to whom a report will be sent by the subordinate superiors or others from whom the general desires information See C-517.⁴For this purpose, it will be helpful for those who had been sent to studies,¹² upon finishing the work and effort of intellectual formation, to apply themselves during the period of final probation to the school of the heart,^{13 5}exercising themselves in spiritual and corporal pursuits which can engender in them greater humility, abnegation of all sensual love and will and judgment of their own, and also greater knowledge and love of God our Lord;⁶so that when they themselves have made progress they can better help others to progress for the glory of God our Lord.

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A. ¹In some very remote regions, such as the Indies, the general may leave it to the judgment of the provincial¹⁴ to decide whether or not certain subjects should be admitted to profession without awaiting approval from here (in Rome) (since it would not arrive for several years).²However, in the regions where better communications exist he should not readily entrust admission to profession to any provincial, but should himself first be informed and give his consent individually for those who he thinks in our Lord should be admitted to profession.

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**** 2. ¹Similarly, such persons ought to possess sufficient learning in humane letters and the liberal arts and, beyond that, in scholastic theology and Sacred Scripture.²And while some might be able to progress as much in a shorter time as others in a longer one, nevertheless for the sake of a common standard a terminus will need to be set, and this will be four complete years of theology following the arts course See C-519.³Thus, to be admitted to profession one should have spent four years in the study of theology and made good progress to the glory of God our Lord.⁴ **** As evidence of his progress each one should before his profession defend theses in logic, philosophy, and scholastic theology. Four persons will be designated to object and to judge his sufficiency according to what they think in all truth and sincerity.¹⁵⁵When the subjects are found not to have enough learning, it is better that they wait until they have it. Similarly, those also ought to wait who have not obtained fully adequate testimony to their self-abnegation and religious virtues.

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B. ¹This standard period of four years of theology (beyond the study of humanities and the arts) should ordinarily be observed, as also the aforementioned examination of the progress made therein.²Nevertheless one who has sufficient learning in canon law, or other outstanding qualities¹⁶ which can make up for what he lacks in the study of theology, could be admitted to the profession of three vows without the latter. Furthermore, some outstanding persons could be admitted also to the profession of four vows, although this practice ought not to be extended.³The judgment about these qualities will be left exclusively to the superior general, or to another to whom he entrusts it by a special commission, so as to do what is for the greater glory of God our Lord.

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3. ¹In addition to these, some can be admitted to the profession of only three solemn vows. But this will be done rarely and for special and important reasons.²These members should have been known in the Society for seven years¹⁷ and have given therein great satisfaction by their talent and virtues, for the glory of God our Lord See C-521.

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C. ¹Those admitted to the profession of three solemn vows should ordinarily possess sufficient learning, at least enough for them to be good confessors, or else some compensating exceptional qualities²such that the superior general, or whomever he entrusts with the matter by special commission, judges their admission to profession expedient for the greater service of God and the good of the Society.³These will ordinarily be persons of whom, because of their good services and great devotion and despite their lack of the learning and skill in preaching required by our Institute, it is judged in our Lord that they ought to be admitted.

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**** **** ¹ **** To be admitted among the formed coadjutors, a subject should likewise have given satisfaction in regard to his life and good example and his ability to aid the Society,² **** either in spiritual matters by his learning or in exterior matters without the learning, each one according to what God has communicated to him.¹⁸³By his discretion the superior general will have to appraise this matter too, unless it seems good to him to entrust it to the particular persons in whom he has much confidence in our Lord.

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5. ¹For subjects to be admitted among the approved scholastics, proportionately the same set of requirements remains. Especially, in regard to their ability there should be hope that they will succeed in their studies,²in the judgment of the general or of the one whom he designates, while confiding in the discretion and goodness which God our Lord has given to him.

CHAPTER 3: ¹THE PROCEDURE IN ADMISSION TO PROFESSION #

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1. ²When certain members are to be admitted to the profession after they have completed the experiences and other prescriptions contained in the Examen and after the Society or its superior is entirely satisfied in our Lord, the profession will be made in the following manner.

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2. ¹First of all the superior general, or the one who with his authority admits the subject to profession,¹⁹ will celebrate Mass in the church publicly²⁰ before the members of the house and the others who happen to be present. Then with the most holy Sacrament he will turn toward the one who is making the profession See C-526,²and he, after reciting the Confiteor and the words which precede Holy Communion,²¹ will in a loud voice read²² his written vow (which he will have pondered for some days in advance) in this formula.

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A. **** and that it be made and received as a solemn vow.¹These details and those which follow below are appropriate and should be observed when possible, but they are not necessary.²For it could happen that the one who through the superior general’s order is admitting to profession is not a priest or is unable to celebrate Mass.³ **** What is essential is that the vow be read publicly in the presence of the Society’s members and the externs who are present,²³ **** and that it be made and received as a solemn vow.

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3. ¹“I, N., make profession, and I promise to Almighty God, in the presence of his Virgin Mother, the whole heavenly court, and all those here present,²and to you, Reverend Father N., superior general of the Society of Jesus and the one holding the place of God, and to your successors (or, to you, Reverend Father N., representing the superior general of the Society of Jesus and his successors and holding the place of God),³perpetual poverty, chastity, and obedience; and, in conformity with it, special care for the instruction of children See C-528 according to the manner of living contained in the apostolic letters of the Society of Jesus and in its Constitutions.⁴I further promise a special obedience to the sovereign pontiff in regard to the missions See C-529, according to the same apostolic letters and the Constitutions.”⁵“Rome, or elsewhere, on such a day, month, or year, and in such a church.”

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B. ¹The promise to instruct children and uneducated persons in conformity with the apostolic letters and the Constitutions does not induce a greater obligation than the other spiritual exercises by which the neighbor is aided,²such as confessions, preaching, and the like. Each one ought to employ himself in these as directed by the commands of his superiors.³But the promise about the children is placed in the vow so that this holy practice may be held as something more especially enjoined and may be exercised with greater devotion, in view of the special service thereby given to God our Lord in aid of his souls⁴and the greater danger of its being allowed to fall into oblivion and dropped than is the case with other more conspicuous services such as preaching and the like.

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C. ¹The entire purport of this fourth vow of obedience to the pope was and is with regard to missions;²and this is how the bulls should be understood where they speak of this obedience in all that the sovereign pontiff may command and wherever he may send one, and so on.

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4. ¹Thereupon the one professed will receive the most Holy Sacrament of the Eucharist.²When this has been done, his name should be written in the book of the Society which will exist for this purpose, along with the name of the person into whose hands he made the profession, with the day, month, and year in which it was made.³His written vow should be preserved so that it may always be evidence of all this, to the glory of God our Lord.

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5. ¹Those who are admitted to the profession of only three solemn vows will read²⁴ their written vow in the church before receiving the most holy Sacrament, in the presence of the members of the house and the others from outside who are present. The formula is as follows:

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6. ¹“I, N., make profession, and I promise to Almighty God, in the presence of his Virgin Mother, the whole heavenly court, and all those here present,²and to you, Reverend Father N., superior general of the Society of Jesus and the one holding the place of God, and to your successors (or, to you, Reverend Father N., representing the superior general of the Society of Jesus and his successors and holding the place of God)³perpetual poverty, chastity, and obedience; and, in conformity with it, special care for the instruction of children, according to the manner of living contained in the apostolic letters of the Society of Jesus and its Constitutions.” “Rome, or elsewhere, on such a day, month, and year, and in such a church.”⁴Thereupon Holy Communion will follow and all the rest, as was stated above.

CHAPTER 4: ¹THE ADMISSION OF FORMED COADJUTORS AND SCHOLASTICS #

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1. ²Those admitted as formed spiritual coadjutors with simple but not solemn vows will, in the church or the chapel of the house or in another fitting place, and in the presence of the members of the house and those from outside who are present,³make their vow into the hands See C-534 of the one who admits them, reading it to him in the following form:

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A. ¹The vows are said to be made into the hands when they are made before one who receives them with authorization to do so.²And even though many persons happen to be present when these vows are taken, they do not for this reason cease to be simple vows.³For, in accordance with the authority of the Apostolic See granted to the Society, the intention of the one who makes them and of the one who receives them is this: that they are neither made nor received as solemn.⁴However, it will be left to the discretion of the one who receives them to take thought for the edification which might ensue, and he will accordingly direct that more or fewer persons be present.⁵In other respects the temporal coadjutors and spiritual coadjutors will have the same procedure, which in both cases will be outwardly quite similar to that of the professed.

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2. ¹“I, N., promise to Almighty God, in the presence of his Virgin Mother and the whole heavenly court,²and to you, Reverend Father N., superior general of the Society of Jesus and the one holding the place of God, and to your successors (or, to you, Reverend Father N., representing the superior general of the Society of Jesus and his successors and holding the place of God),³perpetual poverty, chastity, and obedience;⁴and, in conformity with it, special care for the instruction of children,⁵according to the manner indicated in the apostolic letters and Constitutions of the aforementioned Society See C-536.” ”Rome, or elsewhere, in such a place, day, month, year, and so forth.”⁶Thereupon he will receive Holy Communion and all that was stated in regard to the professed will be done.

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B. ¹The reference to the bulls and the Constitutions makes clear that the coadjutors take these vows with a tacit condition in regard to the perpetuity. This condition is: if the Society will desire to retain them.²For although they on their own side bind themselves perpetually for their devotion and stability, the Society remains free to dismiss them,²⁵ as is explained in Part II; and in that case they are entirely freed from their vows.

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3. ²The procedure for the temporal coadjutors will be the same See C-538, with the reference to the instruction of children omitted.³Those who, after finishing their first probation and two years experiences, are received as approved scholastics²⁶ will make their vows in the presence of some members of the house, although not into the hands of anyone See C-539, according to the following formula.

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C. ¹If they are persons who do not know Latin, as some temporal coadjutors might not, the vow should be put into the vernacular, and they should read it, or someone else should read it for them while they follow it.

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D. ¹Just as this vow is made to God alone and not to a man,{so no man receives it}.²⁷This is the reason why it is not said to be made into the hands of anyone.²And the tacit condition about the perpetuity which the vow of the coadjutors contains, as was stated, is present in this one too; it is, that is to say, if the Society will desire to retain them.

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4. ¹“Almighty and eternal God, I, N., though altogether most unworthy in your divine sight, yet relying on your infinite goodness and mercy and moved with a desire of serving you,²in the presence of the most holy Virgin Mary and your whole heavenly court, vow to your Divine Majesty perpetual poverty, chastity, and obedience in the Society of Jesus;³and I promise that I shall enter that same Society See C-541 in order to lead my entire life in it, understanding all things according to its Constitutions.⁴Therefore I suppliantly beg your immense Goodness and Clemency, through the blood of Jesus Christ, to deign to receive this holocaust in an odor of sweetness;⁵and that just as you gave me the grace to desire and offer this, so you will also bestow abundant grace to fulfill it.”⁶“Rome, or elsewhere, in such a place, day, month, year, and so forth.”⁷After this he will likewise receive Holy Communion and all the rest will be done as is stated above.

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E. ¹The promise to enter the Society, as was stated in the beginning, means: to become one of its professed or its formed coadjutors, according to what its general judges to be for greater service to God.²⁸

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5. ¹After anyone has been incorporated into the Society in one grade he should not seek to pass to another See C-543,²but should strive to perfect himself in the first one and to serve and glorify God our Lord in it, leaving the care of everything else to the superior whom he holds in place of Christ our Lord.

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F. ¹To represent his thoughts and what occurs to him is permissible. Nevertheless, as is stated in the Examen, he should be ready in everything to hold as better that which his superior judges to be so.

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6. ¹Just as the scholastics ought to take their vows at the end of two years and bind themselves to Christ our Lord,²so also those who are in the houses without any intention of their studying and of whom it is nevertheless judged that they should not so soon be admitted as formed coadjutors or professed ought to take their vows in the same manner²⁹ as the scholastics.³If someone because of his personal devotion takes the vows before the end of the two years, he may use the same formula.⁴Handing in one copy See C-545, he may retain the other copy of his vow that he may know what he has offered to God our Lord.⁵For the same purpose too and for an increase of devotion, it is good that at certain times which will appear fitting these persons should renew their vows See C-546. To do this is not to take on a new obligation but to remind themselves of the one they already have in our Lord and to confirm it.

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G. ¹The record of these vows ought to be kept in a book, just as that of the others, for good reasons.

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H. ¹In regard to the scholastics, the times at which they ought to renew their vows have already been stated in Part IV.²The same holds true of those in the houses who will have them. That is, they should renew them to the superior on two principal feasts of the year.^{30 3}They will not make them into the hands of anyone, but each one will read his own before the most blessed Sacrament, with the other members of the Society, or some of them, present,⁴in order to be stirred to greater devotion in observing what they have promised to God our Lord and holding more clearly before their eyes their obligations toward him.