PART VII: ¹THE RELATIONS TO THEIR NEIGHBOR OF THOSE ALREADY INCORPORATED INTO THE SOCIETY WHEN THEYARE DISPERSED INTO THE VINEYARD OF CHRIST OUR LORD #

CHAPTER 1: ²MISSIONS FROM THE SUPREME PONTIFF¹ #

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1. ³Just as Part VI treats of what each member of the Society needs to observe in regard to himself, so this Part VII deals with what the members need to observe in regard to their neighbor (which is an end eminently characteristic of our Institute)⁴when they are dispersed throughout Christ’s vineyard to labor in that part of it and in that work which have been entrusted to them,⁵whether they have been sent to some places or others by either the supreme vicar of Christ our Lord or the superiors of the Society, who for them are similarly in the place of his Divine Majesty;⁶or whether they themselves choose where and in what work they will labor, having been commissioned to travel to any place where they judge that greater service of God and the good of souls will follow;⁷or whether they carry on their labor not by traveling but by residing steadily and continually in certain places where much fruit of glory and service to God is expected See C-604.⁸And to treat the missions from His Holiness first as being most important,⁹it should be observed that the vow which the Society made² to obey him as the supreme vicar of Christ without any excuse meant that the members were to go to any place where he judges it expedient to send them for the greater glory of God and the good of souls, whether among the faithful or unbelievers See C-605.¹⁰The Society did not mean the vow for a particular place, but rather for being dispersed to various regions and places throughout the world, wishing to make the best choice in this matter by having the sovereign pontiff make the distribution of its members.

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A. ¹These are the four more general ways of distribution into the vineyard of Christ our Lord. Each of them is treated in its own chapter in this Part VII.

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B. ¹The intention of the fourth vow pertaining to the pope was not for a particular place but for having the members dispersed throughout the various parts of the world.²For those who first united to form the Society were from different provinces and realms and did not know into which regions they were to go, whether among the faithful or the unbelievers;³and therefore, to avoid erring in the path of the Lord, they made the promise or vow in order that His Holiness might distribute them for the greater glory of God, in conformity with their intention to travel throughout the world⁴and, when they could not find the desired spiritual fruit in one place, to pass on to another and another, ever seeking the greater glory of God our Lord and the greater aid of souls.

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2. ¹In this matter, the Society having placed its own judgment and will wholly under that of Christ our Lord and his vicar,²neither the superior for himself nor any individual member of the Society will be permitted to arrange for himself or for another, or to try to arrange, directly or indirectly, with the pope or his ministers to reside in or to be sent rather to one place than another.³The individual members will leave this entire concern to the supreme vicar of Christ and to their own superior See C-607; and in regard to his own person the superior will in our Lord leave this concern to His Holiness and to the Society See C-608.

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C. ¹When one of the subjects has been designated for some place or undertaking, and it is judged that the supreme vicar of Christ, if well informed, would not send him to it,²the superior general may give him better information, while finally leaving the entire matter to the decision of His Holiness.

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D. ¹“The Society” should be understood to mean those members of it who happen to be in the place where the general is.³²These could give good information to the sovereign pontiff if, because of different reports from other persons, he seemed about to send the general to some place which is not conducive to the common good of the Society and greater service of God.

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3. ¹Moreover, he who has been designated by His Holiness to go to some region should offer his person generously, without requesting provisions for the journey or causing a request for anything temporal to be made,²but rather leaving it to His Holiness to have him sent in the manner that he judges to be the greater service of God and of the Apostolic See, without taking thought about anything else in his case See C-610.

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E. ¹Representation may well be made, and even should be, through the prelate or person through whom His Holiness issues the command to go somewhere, by asking how he wishes him to make the journey and stay in the place,²namely, by living on alms and begging for the love of God our Lord, or in some other manner.³This is so that what His Holiness deems best may be done with greater devotion and security in our Lord.

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4. ¹If His Holiness does not designate the person but orders that one or more should go to one region or another, and if he thus leaves it to the superior to judge who would be the most fit for such a mission,²the superior, in conformity with His Holiness’s order, will designate those who are more appropriate or more suitable for it,³with a view to the greater universal good and the least damage possible to the other enterprises which are undertaken in the service of God our Lord.

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5. ¹It is highly expedient that the mission be fully explained to the one who is thus sent, as well as the intention of His Holiness and the result in hope of which he is sent.²This should be given to him in writing, if possible See C-613, so that he may be better able to accomplish what is entrusted to him.³The superior too will try to help him by what further instructions he can See C-614, so that in everything God our Lord and the Apostolic See may be better served.

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F. ¹If this is not feasible, at least an effort should be made to procure an oral explanation of His Holiness’s intention, whether given by himself directly to the one who is to go, or through the agency of the superior, some prelate, or another person.

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G. ¹The superior will also be able to help with some instruction, not only in his own missions but also in those of His Holiness, in order to attain better the end which is sought in the service of Christ our Lord.

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6. ¹When they are sent to particular places without the time being fixed by His Holiness, it should be understood that the stay ought to last three months,²and longer or shorter depending on the greater or lesser spiritual fruit which is seen to be reaped there or is expected elsewhere, or as seems most expedient for some universal good.³All this will be done according to the judgment of the superior, who will consider the holy intention of the pontiff for the service of Christ our Lord.

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7. ¹When it is necessary to prolong residence in a determined place, and where this can be done without prejudice to the principal mission and intention of the sovereign pontiff, it will not be improper to make some excursions –²if the person can do so and deems that they would be fruitful in service to God our Lord – in order to aid the souls of neighboring regions, and afterwards to return to his residence.³Similarly, in the territory where he resides, in addition to what has been specifically enjoined upon him, which he must attend to with special care and not neglect for other opportunities in the divine service, even good ones,⁴he can and should consider – without prejudice to his mission, as has been said – what other activities he can undertake for the glory of God and the good of souls,⁵not losing the opportunity for this which God may send him, to the extent that he will judge expedient in the Lord.

[617] #

8. ¹In order to achieve better the end of our profession and promise, he who happens to be the superior general when a new vicar of Christ takes office²should be obliged, either himself or through another and within the year after the pontiff’s election and coronation, to manifest to His Holiness the profession and express promise which the Society has to be obedient to him,³especially in regard to the missions, to the glory of God our Lord.

CHAPTER 2: ¹THE MISSIONS RECEIVED FROM THE SUPERIOR OF THE SOCIETY #

[618] #

1. ²The more readily to be able to meet the spiritual needs of souls in many regions, as also with greater security for those who go for this purpose See C-619,³the superiors of the Society, in accord with the faculty granted by the sovereign pontiff, will have authority to send any of the Society’s members See C-620to whatsoever place these superiors think it more expedient to send them See C-621, although these members, wherever they are, will always be at the disposition of His Holiness.⁴Now there are many who make requests more with a view to their own spiritual obligations to their flocks, or to other less immediate advantages, rather than to those that are common or universal. Hence, the superior general, or whoever holds this authority from him, ought to bestow much careful thought on missions of this kind,⁵so that, in sending subjects to one region rather than to another See C-622, or for one purpose rather than for another See C-623, or one particular person rather than another or several of them See C-624, in this manner or in that See C-625, or for a longer or shorter- time See C-626, that may always be done which is conducive to the greater service of God and the universal good.⁶With this thoroughly right and pure intention in the presence of God our Lord, and – should he think it advisable because of the difficulty or importance of the decision –⁷commending the matter to his Divine Majesty and causing it to be commended in the prayers and Masses of the house,⁸as well as discussing it with one or more members of the Society who happen to be present and whom he thinks suitable, the superior will on his own authority decide about sending or not sending, and about the other circumstances, as he will judge to be expedient for the greater glory of God.⁹The part of the one who is sent will be, without interposing himself in favor of going or remaining in one place rather than another, to leave the disposition of himself completely and very freely to the superior who in the place of Christ our Lord directs him in the path of his greater service and praise See C-627.¹⁰In similar manner, too, no one ought to try by any means to bring it about that others will remain in one place or go to another, unless he does so with the approval of his superior, by whom he should be governed in our Lord See C-628.

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A. ¹The superior of the Society can more easily and more expeditiously make provision for many places (especially those remote from the Apostolic See) than would be the case if those who need members of the Society must always approach the sovereign pontiff.²For the individual members, too, there is greater security in going under obedience to their superiors rather than on their own initiative, even supposing they could act in this way and not as sent by the one charged with directing them in the place of Christ our Lord, as the interpreter of his divine will.

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B. ¹Just as the general can perform the other functions by himself and through persons under him, so too can he perform this one of sending his subjects on missions, by reserving to himself the missions which he thinks should be thus reserved.

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C. ¹The sending of subjects “to whatsoever place these superiors think it expedient” means either among the faithful, even though it be in the Indies, or among the unbelievers, especially where there is a community of believers, as in Greece and elsewhere.²Where the inhabitants are more exclusively unbelievers, the superior should ponder seriously in the sight of God our Lord whether he ought to send subjects or not, and where, and whom.³The part of the subject will always be to accept his mission joyfully as coming from God our Lord.

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D. ¹To make the best choice in sending persons to one place or another while having the greater service of God and the more universal good before one’s eyes as the guiding norm,²it would appear that in the ample vineyard of the Lord one ought to select, other things being equal (and this should be understood in everything that follows), that part of the vineyard which has greater need,³both because of lack of other workers, and because of the wretchedness and infirmity of the people there and their danger of eternal condemnation.⁴Consideration should also be given to where greater fruit is likely to be reaped through the means usual in the Society; as would be the case where one sees the door more widely open and a better disposition and readiness among the people to be profited.⁵This would consist in their greater devotion and desire (which can be judged in part by the insistence they show), or in the condition and quality of the persons who are more capable of making progress and of preserving the fruit produced, to the glory of God our Lord.⁶In places where our indebtedness is greater, for example, where there is a house or college of the Society, or members of it engaged in study, who are recipients of charitable deeds from the people there,⁷and assuming that the other considerations pertaining to spiritual progress are equal, it would be more suitable to have some laborers there, preferring those places to others for these considerations in conformity with perfect charity.⁸The more universal the good is, the more is it divine. Hence preference ought to be given to persons and places which, once benefited themselves, are a cause of extending the good to many others who are under their influence or take guidance from them.⁹For that reason, the spiritual aid which is given to important and public persons ought to be regarded as more important, since it is a more universal good. This is true whether these persons are laymen such as princes, lords, magistrates, or administrators of justice, or whether they are clerics such as prelates.¹⁰This holds true also of spiritual aid given to persons who are distinguished for learning and authority, for the same reason of the good being more universal.¹¹For that same reason, too, preference ought to be shown to the aid which is given to large nations such as the Indies, or to important cities, or to universities, which are generally attended by numerous persons who, if aided themselves, can become laborers for the help of others.¹²Similarly, in places where the enemy of Christ our Lord is seen to have sown cockle, particularly where he has spread bad opinion about the Society or stirred up ill will against it so as to impede the fruit which it might produce, the Society ought to exert itself more,¹³especially if it is an important place of which account should be taken; persons should be sent there, if possible, who by their life and learning may undo the evil opinion founded on false reports.

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E. ¹For making a better choice of the undertakings on which the superior sends his men, the same rule should be kept in view, namely, that of considering the greater divine honor and the greater universal good. This consideration can quite legitimately suggest sending persons to one place rather than to another.²To touch upon some motives which can exist in favor of one place rather than another, we mention these:³First of all, where members of the Society have the possibility of engaging in works aimed at spiritual benefits and also in works aimed at corporal benefits where mercy and charity are exercised;⁴or of helping persons in matters of greater perfection and also of lesser perfection, and, in fine, in things which are in themselves more good and also less good;⁵then, if both things cannot be done simultaneously (everything else being equal), the first ought always to be preferred to the second.⁶Likewise, when there are matters in the service of God our Lord which are more urgent, and others which are less pressing and can better suffer postponement of the remedy, even if they are of equal importance, the first should be preferred to the second.⁷Similarly too, when there are matters that are especially incumbent upon the Society, or clearly without anyone else to attend to them, and others for which other persons do have a care and means of providing, the first kind should rightly be preferred to the second in selecting missions.⁸Likewise, among pious works of equal importance, urgency and need, when some are safer for those engaged in them and others more dangerous,⁹and when some are dispatched more easily and quickly whereas others are more difficult and take longer time, the first should be similarly preferred to the second.¹⁰All things mentioned above being equal, when there are occupations which are of more universal good and extend to the aid of greater numbers of our neighbors, such as preaching or lecturing,¹¹and others aimed more at individuals, such as hearing confessions or giving the Exercises,¹²and it is impossible to accomplish both at once, then preference should be given to the first, unless there should be circumstances through which it would be judged that it would be more expedient to take up the second.¹³Similarly too, when there are pious works that continue longer and are permanently profitable, such as are certain pious foundations for the aid of our neighbors, and others that are less durable and give help only on a few occasions and for a short time, then it is certain that the first ought to be preferred to the second.¹⁴Hence the superior of the Society ought to employ his subjects more in the first than in the second, always as being for the greater divine service and greater good for our neighbors.

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F. ¹Although it is the supreme providence and direction of the Holy Spirit that must efficaciously bring us to make the right decision in all matters, and to send to each place those who are best fitted and suited to the people and tasks for which they are sent,²still this much may be said in general.³First, that for matters of greater moment and where it is more important to avoid mistakes, so far as this depends on the one who with God’s grace is to provide, persons ought to be sent who are more select and in whom greater confidence is had.⁴In matters that involve greater bodily labors, persons more strong and healthy.⁵In matters which contain greater spiritual dangers, persons more proven in virtue and more reliable.⁶To go to astute persons who hold posts of spiritual or temporal government, those members seem most suitable who excel in discretion and grace of conversation, and who (while not lacking interior qualities) have an outward appearance which may enhance their authority;⁷for their counsel can be of great moment.⁸To deal with persons of subtle intelligence and learning, those are more suitable who are especially gifted with intelligence and learning; for these persons can be of more assistance in lectures and conversations.⁹For the ordinary people, those will generally be most apt who have talent for preaching, hearing confessions, and so on.¹⁰The number and combination of laborers to be sent should also receive consideration.¹¹First of all, it would be wise when possible not to send one person by himself, but instead at least two persons,¹²so that they may be of greater aid to one another in spiritual and bodily matters, and also, by dividing up among themselves the labors in the service of their neighbor, be of more benefit to those to whom they are sent.¹³Moreover, if two are to go, it seems that a preacher or lecturer could well be accompanied by someone who through confessions and spiritual exercises could gather in the harvest which the other prepares for him, and could assist him by conversations and the other means used in dealing with our neighbors.¹⁴Likewise, when a person is sent who is less experienced in the Society’s manner of proceeding and of dealing with the neighbor, it seems that he ought to be accompanied by another who has more experience therein, whom he can imitate, consult, and get advice from in matters where he is uncertain.¹⁵With a person who is very ardent and daring it seems that there could well go another who is more circumspect and cautious. The like holds for other combinations of this kind,¹⁶in such a way that their difference, united by the bond of charity, may be helpful to both and not be able to engender contradiction or discord between the two of them or with their neighbors.¹⁷To send more than two when the importance of the work intended in the service of God our Lord is greater and requires a larger number, and when the Society can provide more laborers without prejudice to other things conducive to the greater divine glory and universal good,¹⁸is something which the superior will have authority to do, accordingly as the unction of the Holy Spirit inspires him or as he judges in the sight of his Divine Majesty to be better and more expedient.

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G. ¹In regard to the manner in which he is to send them (after the proper instruction), the superior should deliberate whether he will send them in the manner of the poor, so that they would go on foot and without money, or with better facilities; whether with or without letters to aid toward winning accceptance and benevolence at their destination; and whether these letters should be addressed to individuals, or the city, or its head.²In regard to all the details, the superior will consider the greater edification of the neighbor and the service of God our Lord and then decide what should be done.

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H. ¹With regard to the length of time for which various persons are sent to different places, it would seem that, when no limitation has been set by the sovereign pontiff, the time ought to be gauged on the one hand by consideration of the nature and greater or lesser importance of the spiritual affairs in question, taking into account the need and the fruit reaped or anticipated;²and on the other by consideration of what occasions emerge elsewhere, what obligation there is to respond to them, and what resources the Society possesses to provide for this or that undertaking.³One should also weigh the contingencies which can intervene to shorten or lengthen the time.⁴Finally, in view of the original design of our Institute, which is to travel through various regions, staying for longer or shorter times in accordance with the fruit that is seen, it will be necessary to judge whether it is expedient to give more time or less to certain missions or to others.⁵So that this may be perceived, it is important that those who are sent keep the superior informed by frequent reports about the fruit which is gained.⁶When someone has to be moved, the superior should take care in recalling him to do everything possible to see that the persons from among whom he is taken are left quite well disposed rather than in any way disedified, and persuaded that in everything the honor and glory of God and the universal good are being sought.

[627] #

I. ¹This prescription is not violated if someone represents the motions or thoughts that occur to him contrary to an order received, meanwhile submitting his entire judgment and will to the judgment and will of his superior, who is in the place of Christ our Lord.

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K. ¹By this it is clearly forbidden that any member should influence a prince, community, or person of authority to write to a superior requesting some member of the Society or to ask this of him by word of mouth, unless the member has first communicated the matter to the superior and understood this procedure to be his will.

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2. ¹Wherever the superior sends someone, he will give him complete instructions, ordinarily in writing See C-630, about the manner of proceeding, and the means which he wishes to be used for the end he has in view.²Moreover, by maintaining frequent communication through letters and receiving the fullest possible information about what is going on, the superior will, as persons and affairs require, furnish advice and whatever other assistance he can from his place of residence See C-631,³so that God our Lord may be better served and the common good promoted by the members of the Society.⁴This should be done with all the more care the more it is demanded by the character of the enterprise, as being important or difficult, or that of the persons sent, as standing in need of advice and instruction See C-632.

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L. ¹The word ordinarily is used because sometimes the person sent is so instructed and capable that this writing is unnecessary. But in a word, these instructions should be given whenever necessary.

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M. ¹Such assistance would be prayers and Masses, applied especially at the start of undertakings or when greater need of such aid is experienced because of the importance of the affair or major difficulties which may occur.²Thus in this matter, as in other helps such as letters patent or bulls and the like which may be necessary, the superior will provide as reason and charity require.

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N. ¹This counsel and instruction can be useful not only regarding the business but also regarding the persons, as each one may need to be encouraged or restrained. This should also be applied to everything else.

CHAPTER 3: ¹A MEMBER’S FREE MOVEMENT FROM ONE PLACE TO ANOTHER #

[633] #

1. ²Although it is the part of those who live under the Society’s obedience not to involve themselves, directly or indirectly, with how they are sent on mission, either by His Holiness or by their own superior in the name of Christ our Lord,³nevertheless, someone who is sent to a large territory such as the Indies or other provinces, and for whom no particular region is assigned, may remain for longer or shorter periods in one place or another,⁴going off to whatever places he deems after having weighed the various factors, found himself indifferent as to his will, and made his prayer to be more expedient for the glory of God our Lord.⁵From this it is clear that, without swerving from the chief and primary obedience due to His Holiness, in missions of this type the superior will be all the more able to direct a member to one place rather than another as he judges in the Lord to be expedient.

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2. ¹Wherever anyone is, if he is not limited to the use of some means such as lecturing or preaching, he may use the means which he judges more suitable among those which the Society employs. They have been mentioned in Part IV, chapter 8 and will be mentioned again in the following chapter See C-635.²Similarly, he will avoid what those passages disapprove, for the greater service of God.

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A. ¹However, it will always be safer for him to confer with his nearest superior about the means which he ought to use.

CHAPTER 4: ¹WAYS IN WHICH THE HOUSES AND COLLEGES CAN HELP THEIR NEIGHBORS #

[636] #

1. ²Since the Society endeavors to aid its neighbors not only by traveling through various parts of the world but also by residing continually in certain places, as is the case with the houses and colleges,³it is important to have an clear idea of the ways in which souls can be helped in those places, so as to put into practice those of them which are possible for the glory of God our Lord.

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2. ¹The first is by giving the good example of a thoroughly upright life and of Christian virtue, striving to edify those with whom one deals no less, but rather even more, by good deeds than by words.

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3. ¹Likewise, the neighbor is aided by desires in the presence of God our Lord and by prayers for all the Church,²especially for those persons in it who are of greater importance for the common good See C-639. They should also pray for friends and benefactors, living and dead, whether they request these prayers or not;³and likewise for those for whose particular benefit they and the other members of the Society are working in diverse places among believers or unbelievers,⁴that God may dispose them all to receive his grace through the weak instruments of this least Society.

[639] #

A. ¹Examples of such persons are ecclesiastical and secular princes, and other persons who have great power to promote or impede the good of souls and the divine service.

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4. ¹Furthermore, aid can be given by saying Masses and other divine services, but without accepting any alms for them See C-641,⁴ whether they are said at the request of particular persons or the devotion of the persons saying them.²In regard to the Masses, beyond those said for the founders, one or two more Masses (according to the number of priests and their convenience) should be ordered each week for the benefactors living and dead,^{5 3}in which God our Lord should be begged to accept this Holy Sacrifice on their behalf and, in his own infinite and sovereign generosity, to requite with eternal recompense the generosity that they have shown the Society out of love and reverence for him.

[641] #

B. ¹As was explained in Part VI.

[642] #

5. ¹Further still, the neighbor can be aided through the administration of the sacraments, especially the hearing of confessions (with some priests being assigned by the superior for this function See C-643and the administration of Holy Communion{except in Easter time}⁶in their church See C-644.

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C. ¹Apart from those assigned as ordinary confessors, it will be up to the superior, as spiritual needs may arise, to decide where others should attend to the administration of these sacraments, and to make the appropriate arrangements.

[644] #

D. ¹{Easter time is understood to mean the eight days before and after the feast. However, one may admit to Communion during this time persons who have received permission, pilgrims, and others exempted by the law,²as well as those who have fulfilled their duty in their own parish and wish to communicate one or more times in our churches during these fifteen days}.⁷

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6. ¹In the church the word of God should be constantly proposed to the people by means of sermons, lectures, and the teaching of Christian doctrine, by those whom the superior approves and designates for this work²and at the times and in the manner which he judges to be most conducive to the greater divine glory and edification of souls See C-646.

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E. ¹Since on occasion it could happen in some places that it is inexpedient to employ these means, or a part of them, this constitution obliges only when the superior judges that they ought to be used.²It indicates, however, the Society’s intent in the places where it takes up residence, namely, to employ these three means of proposing God’s word, or two of them, or whichever one seems more suitable.

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7. ¹The same may also be done outside the Society’s church, in other churches, squares, or places of the region, when the one in charge judges it expedient for God’s greater glory.

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8. ¹They will likewise endeavor to benefit individual persons in spiritual conversations, giving counsel and exhorting to good works, and in giving the Spiritual Exercises See C-649.

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F. ¹The Spiritual Exercises should not be given in their entirety except to a few persons, namely, those of such a character that from their progress notable fruit is expected for the glory of God.²But the exercises of the First Week can be made available to large numbers; and some examinations of conscience and methods of prayer (especially the first of those which are touched on in the Exercises) can also be given far more widely; for anyone who has goodwill seems to be capable of these exercises.

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9. ¹They will also occupy themselves in corporal works of mercy, to the extent that the more important spiritual activities permit and their own energies allow;²for example, by assistance to the sick, especially in hospitals, through visits and sending persons to serve them; by the reconciliation of quarreling parties; and likewise by doing what they can for the poor and for prisoners in the jails, both personally and by getting others to do so See C-651.³How much of all this it is expedient to do will be regulated by the discretion of the superior, who will keep always in view the greater service of God and the universal good.

[651] #

G. ¹However, it is not expedient that the Society, or its houses or colleges, should become mingled with any other association, or that such groups should meet on its premises for a purpose different from that proper to these houses or colleges in the service of God our Lord.

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10. ¹As much as possible of what has been said regarding the houses will be done in the colleges and in the churches belonging to them, according to the opportunity which the superior judges to be present, as has been mentioned.

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11. ¹One who has talent to write books useful for the common good and who has written them ought not to publish any writing unless the superior general sees it first ² and has it read and examined,⁸ so that if it is judged apt to edify, it may be published, and otherwise not.

[654] #

12. ¹What pertains to domestic offices and other more detailed matters will be seen in the rules of the house; hence nothing further will be added here regarding missions or the distribution of the Society’s members in the vineyard of Christ our Lord.