Monday, September 3, 2007

The Society of Jesus, (Latin: Societas Iesu, abbreviated as S.J. and S.I.) is a Christian religious order of the Roman Catholic Church at the service of the universal Church. Its members are known as Jesuits, and have colloquially been called "Soldiers of Christ", first, and "Foot soldiers of the Pope", second, partly because the Society's founder, Saint Ignatius of Loyola, was a knight before becoming a priest.
Today, Jesuits number 20,170 (with 14,147 priests), and compose the largest religious order of men in the Roman Catholic Church (the Franciscan family of OFMs, Capuchins, and Conventuals has approximately 31,899 members, of whom 20,786 are priests; however, the "family" consists of multiple orders).
Jesuit priests and brothers are engaged in ministries in 112 nations on six continents. No work, if it has an evangelical perspective, is closed to them, but they are best known in the fields of education (schools, colleges, universities, seminaries, theological faculties), intellectual research and cultural pursuits. They are also known in missionary work and direct evangelization, social justice and human rights activities, interreligious dialogue and other 'frontier' ministry.
They are present even in countries where there are few Roman Catholics or where Christianity is altogether banned.
The Society of Jesus is consecrated under the patronage of Madonna Della Strada, a title of the Blessed Virgin Mary, and is led by a Superior General, currently Peter Hans Kolvenbach.
The headquarters of the Society, called General Curia, is in Rome. The history curia of St Ignatius is now part of the Collegio del Gesù attached to the Church of the Gesù, the Jesuit Mother Church.
History of the Jesuits Regimini militantis Suppresion Jesuit Hierarchy Superior General Peter Hans Kolvenbach Ignatian Spirituality Spiritual Exercises Ad maiorem Dei gloriam Magis Discernment Jesuit Famous Jesuits St. Ignatius of Loyola St. Francis Xavier Blessed Peter Faber St. Aloysius Gonzaga St. Robert Bellarmine St. Peter Canisius

On August 15, 1534, Ignatius (born Íñigo López de Loyola—his first name was Latinized when he enrolled in university), a Spaniard of Basque origin, and six other students at the University of Paris (Francisco Xavier, Alfonso Salmerón, Diego Laínez, and Nicolás Bobadilla all from Spain, Peter Favre from Savoy in France, and Simon Rodrigues from Portugal) met in Montmartre outside Paris, probably either at Saint Pierre de Montmartre (the local abbey) or near the modern Chapel of St Denys, Rue Antoinette.
This group bound themselves by a vow of poverty and chastity, to "enter upon hospital and missionary work in Jerusalem, or to go without questioning wherever the pope might direct".
They called themselves the Company of Jesus, because they felt they were placed together by Christ. The name had echoes of the military (as in an infantry "company"), as well as of discipleship (the "companions" of Jesus). The word "company" comes ultimately from Latin, cum + pane = "bread with," or a group that shares meals.
These initial steps led to the founding of what would be called the Society of Jesus later in 1540. The term societas in Latin is derived from socius, a partner or comrade.
Much is sometimes made of Ignatius' military background; in fact nowhere in the Constitutions of the order is the Society of Jesus compared to an army.
In 1537, they travelled to Italy to seek papal approval for their order. Pope Paul III gave them a commendation, and permitted them to be ordained priests.
They were ordained at Venice by the bishop of Arbe (June 24). They devoted themselves to preaching and charitable work in Italy, as the renewed Italian War between the Holy Roman Emperor Charles V, Venice, the pope and the Ottoman Empire rendered any journey to Jerusalem impossible.
With Peter Faber, Diego Lainez, Francis Xavier and other less known early companions Ignatius made his way to Rome in October 1538, to offer their priestly services to the pope. When it was clear that the missions given them by the Pope would lead to a break-up of the group of Friends in the Lord they decided to bind themselves spiritually together by obedience to a superior.
They presented the project to the Pope. A congregation of cardinals reported favorably upon the Constitution presented, and Paul III confirmed the order through the bull Regimini militantis ecclesiae (September 27, 1540), but limited the number of its members to sixty. This bull is the founding document of the Jesuits as an official Catholic religious order.
This limitation was removed through the bull Injunctum nobis (March 14, 1543). Ignatius was chosen as the first superior-general. He sent his companions as missionaries around Europe to create schools, colleges, and seminaries.
The Society of Jesus is classified among institutes as a mendicant order of clerks regular, that is, a body of priests organized for apostolic work, following a religious rule, and relying on alms, or donations, for support.
The term "Jesuit" (of fifteenth-century origin, meaning one who used too frequently or appropriated the name of Jesus), was first applied to the Society in reproach (1544-52), and was never employed by its founder, though members and friends of the Society in time appropriated the name in its positive meaning.

The Jesuits were founded just before the Counter-Reformation (or at least before the date those historians with a classical view of the counter reformation hold to be the beginning of the Counter-Reformation), a movement whose purpose was to reform the Catholic Church from within and to counter the Protestant Reformers, whose teachings were spreading throughout Catholic Europe.
As part of their service to the Roman Church, the Jesuits encouraged people to continue their obedience to scripture as interpreted by Roman doctrine. Ignatius is known to have written:
"I will believe that the white that I see is black if the hierarchical Church so defines it."
But his hyperbole relativizes propositional claims defined by the hierarchical Church. For him, the important things in life are not propositional definitions, but the spiritual movements within oneself.
Ignatius and the early Jesuits did recognize, though, that the hierarchical Church was in dire need of reform, and some of their greatest struggles were against the corruption, venality, and spiritual lassitude within the Roman Catholic Church.
Ignatius's insistence on an extremely high level of academic preparation for ministry, for instance, was a deliberate response to the relatively poor education of much of the clergy of his time, and the Jesuit vow against "ambitioning prelacies" was a deliberate effort to prevent greed for money or power invading Jesuit circles.
As a result, in spite of their loyalty, Ignatius and his successors often tangled with the pope and the Roman Curia. Over the 450 years since its founding, the Society has both been called the papal "elite troops" and been forced into suppression.
St. Ignatius and the Jesuits who followed him believed that the reform of the Church had to begin with the conversion of an individual's heart. One of the main tools the Jesuits have used to bring about this conversion has been the Ignatian retreat, called the Spiritual Exercises.
During a four-week period of silence, individuals undergo a series of directed meditations on the life of Christ. During this period, they meet regularly with a spiritual director, who helps them understand whatever call or message God has offered in their meditations.
The retreat follows a Purgative-Illuminative-Unitive pattern in the tradition of the mysticism of John Cassian and the Desert Fathers. Ignatius' innovation was to make this style of contemplative mysticism available to all people in active life, and to use it as a means of rebuilding the spiritual life of the Church. The Exercises became both the basis for the training of Jesuits themselves and one of the essential ministries of the order: giving the exercises to others in what became known as retreats.
The Jesuits' contributions to the late Renaissance were significant in their roles both as a missionary order and as the first religious order to operate colleges and universities as a principal and distinct ministry.
By the time of Ignatius' death in 1556, the Jesuits were already operating a network of 74 colleges on three continents. A precursor to liberal education, the Jesuit plan of studies incorporated the Classical teachings of Renaissance humanism into the Scholastic structure of Catholic thought.
In addition to teaching faith, the Ratio Studiorum emphasized the study of Latin, Greek, classical literature, poetry, and philosophy as well as non-European languages, sciences and the arts. Furthermore, Jesuit schools encouraged the study of vernacular literature and rhetoric, and thereby became important centers for the training of lawyers and public officials.
The Jesuit schools played an important part in winning back to Catholicism a number of European countries which had for a time been predominantly Protestant, notably Poland and Lithuania. Today, Jesuit colleges and universities are located in over one hundred nations around the world.
Under the notion that God can be encountered through created things and especially art, they encouraged the use of ceremony and decoration in Catholic ritual and devotion. Perhaps as a result of this appreciation for art, coupled with their spiritual practice of "finding God in all things", many early Jesuits distinguished themselves in the visual and performing arts as well as in music.
The Jesuits were able to obtain significant influence in the Early Modern Period because Jesuit priests often acted as confessors to the Kings of the time. They were an important force in the Counter-Reformation and in the Catholic missions, in part because their relatively loose structure (without the requirements of living in community, saying the divine office together, etc.) allowed them to be flexible to meet the needs of the people at the time.

Early works
Early missions in Japan resulted in the government granting the Jesuits the feudal fiefdom of Nagasaki in 1580. This was removed in 1587, however, due to fears over their growing influence.
Francis Xavier arrived in Goa, in Western India in 1541 to consider evangelical service in the Indies. He died after a decade of evangelism in Southern India. Two Jesuit missionaries, Johann Gruber and Albert D'Orville, reached Lhasa in Tibet in 1661.
Jesuit missions in Latin America were very controversial in Europe, especially in Spain and Portugal, where they were seen as interfering with the proper colonial enterprises of the royal governments. The Jesuits were often the only force standing between the Native Americans and slavery. Together throughout South America but especially in present-day Brazil and Paraguay they formed Christian Native American city-states, called "reductions" (Spanish Reducciones, Portuguese Reduções). These were societies set up according to an idealized theocratic model. It is partly because the Jesuits protected the natives whom certain Spanish and Portuguese colonizers wanted to enslave that the Society of Jesus was suppressed. (As seen in the 1986 award winning film "The Mission (film)".)
Jesuit priests such as Manuel da Nóbrega and José de Anchieta founded several towns in Brazil in the 16th century, including São Paulo and Rio de Janeiro, and were very influential in the pacification, religious conversion and education of Indian nations
There were several Jesuit missions in China.
Jesuit scholars working in these foreign missions were very important in understanding their unknown languages and strived for producing Latinicized grammars and dictionaries. This was done, for instance, for Japanese (see Nippo jisho also known as Vocabvlario da Lingoa de Iapam, a Japanese-Portuguese dictionary written 1603) and Tupi-Guarani (a language group of South American aborigines). Jean François Pons in the 1740s pioneered the study of Sanskrit in the West.
Under Portuguese royal patronage, the order thrived in Goa and until 1759 successfully expanded its activities to education and healthcare. On 17 December 1759, Marquis of Pombal, Secretary of State in Portugal expelled the Jesuits from Portugal and Portuguese possessions overseas.


Main article: Suppression of the Jesuits Suppression and restoration
The Jesuits today form the largest religious order of priests in the Catholic Church, with over 20,000 members serving in 112 nations on six continents. The current Superior General of the Jesuits is Peter Hans Kolvenbach. The Society is characterized by its ministries in the fields of missionary work, human rights, social justice and, most notably, higher education. It operates colleges and universities in various countries around the world and is particularly active in the Philippines and India. In the United States alone, it maintains over 50 colleges, universities and high schools. A typical conception of the mission of a Jesuit school will often contain such concepts as proposing Christ as the model of human life, the pursuit of excellence in teaching and learning and life-long spiritual and intellectual growth.

Jesuits today
Like all Catholic spirituality, the spirituality practiced by the Jesuits, called Ignatian spirituality, is based on the Catholic faith and the gospels. Aside from the "Constitutions," "The Letters," and "Autobiography," Ignatian spirituality draws most specially from St. Ignatius' "Spiritual Exercises," whose purpose is "to conquer oneself and to regulate one's life in such a way that no decision is made under the influence of any inordinate attachment." In other words, the Exercises are intended, in Ignatius' view, to give the exercitant (the person undertaking them) a greater degree of freedom from his or her own likes, dislikes, comforts, wants, needs, drives, appetites and passions that they may choose based solely on what they discern God's will is for them.
In the words of Kolvenbach, the Exercises try to "unite two apparently incompatible realities: exercises and spiritual." It invites to "unlimited generosity" in contemplating God, yet going down to the level of many details.
The founder of the Society of Jesus put effective love (love shown in deeds) above affective love (love based on nice feelings). He usually ended his most important letters with "I implore God to grant us all the grace to know His holy will and to accomplish it perfectly." True and perfect love demands sacrifice, the abandonment of tastes and personal preferences, and the perfect renunciation of self. This can be taken together with the prayer for generosity, which asks for teaching to be generous, to serve God as God deserves without counting any cost or seeking any reward except knowing that one is doing God's will.
Where Francis of Assisi's concept of poverty emphasized the spiritual benefits of simplicity and dependency, Ignatius emphasized detachment, or "indifference." For Ignatius, whether one was rich or poor, healthy or sick, in an assignment one enjoyed or one didn't, was comfortable in a culture or not, etc., should be a matter of spiritual indifference—a modern phrasing might put it as serene acceptance. Hence, a Jesuit (or one following Ignatian spirituality), placed in a comfortable, wealthy neighborhood should continue to live the Gospel life without anxiety or possessiveness, and if plucked instantly from that situation to be placed in a poor area and subjected to hardships should simply cheerfully accept that as well, without a sense of loss or being deprived.
Ignatius's Spiritual Exercises is a fruit of months of prayer, and it is through prayer that one gets to understand Ignatian Spirituality. Jesuits stress the need to take time to reflect and to pray because prayer is at the foundation of Jesus's life. [1] Prayer, in Ignatian spirituality, does not dispense from "helping oneself," a phrase frequently used by Ignatius. Thus, he also speaks of mortification and of amendment.
The Society of Jesus has a relationship with the Order of the Visitation in a commitment to spread the devotion to the Sacred Heart (though the concept of devotion to Christ's mercy, as symbolized in the image of the Sacred Heart, is more ancient, its modern origins can be traced to St. Marie Alacoque, a Visitation nun, whose spiritual director was St. Claude la Colombiere, S.J.). The Jesuits particularly promoted this devotion to emphasize the compassion and overwhelming love of Christ for people, and to counteract the rigorism and spiritual pessimism of the Jansenists.
St. Ignatius counseled souls to receive the Eucharist more often, and from the order's earliest days the Jesuits were promoters of "frequent communion". It should be noted that it was the custom for many Catholics before this time to receive communion perhaps once or twice a year, out of what Catholic theologians considered an exaggerated respect for the sacrament; Ignatius and others advocated communion at least monthly, emphasizing communion not as reward but as spiritual food; by the time of Pope St. Pius X, "frequent communion" had come to mean weekly and even daily reception of the Eucharist.
Ignatius made his initial commitment to a new way of life by leaving his soldier's weapons (and symbolically, his old values) on an altar before an image of the Christ child seated on the lap of Our Lady of Montserrat. The Jesuits were long promoters of the Sodality of Our Lady, their primary organization for their students until the 1960s, which they used to encourage frequent attendance at Mass, reception of communion, daily recitation of the Rosary, and attendance at retreats in the Ignatian tradition of the Spiritual Exercises.
The purpose of the Order, says the Summary of the Constitutions, is "not only to apply one's self to one's own salvation and to perfection with the help of divine grace but to employ all one's strength, for the salvation and perfection of one's neighbor."
The vision that Ignatius places at the beginning of the Exercises keeps sight of both the Creator and the creature, the One and the other swept along in the same movement of love. In it, God offers himself to humankind in an absolute way through the Son, and humankind responds in an absolute way by a total self-donation. There is no longer sacred or profane, natural or supernatural, mortification or prayer - because it is one and the same Spirit who brings it about that the Christian will "love God in all things - and all things in God." Hence, Jesuits have always been active in the graphic and dramatic arts, literature and the sciences.
The Examen of Consciousness is a simple prayer directed toward developing a spiritual sensitivity to the special ways God approaches, invites, and calls. Ignatius recommends that the examen be done at least twice, and suggests five points of prayer:

  • Recalling that one is in the holy presence of God

  • Thanking God for all the blessings one has received

  • Examining how one has lived his day

  • Asking God for forgiveness

  • Resolution and offering a prayer of hopeful recommitment

It is important, however, that the person feels free to structure the Examen in a way that is most helpful to him. There is no right way to do it; nor is there a need to go through all of the five points each time. A person might, for instance, find himself spending the entire time on only one or two points. The basic rule is: Go wherever God draws you. And this touches upon an important point: the Examen of Consciousness is primarily a time of prayer; it is a "being with God." It focuses on one's consciousness of God, not necessarily one's conscience regarding sins and mistakes.
Discernment is rooted in the understanding that God is ever at work in one's life, "inviting, directing, guiding and drawing" one "into the fullness of life." Its central action is reflection on the ordinary events of one's life. It presupposes an ability to reflect on the ordinary events of one's life, a habit of personal prayer, self-knowledge, knowledge of one's deepest desires and openness to God's direction and guidance. Discernment is a prayerful 'pondering' or 'mulling over' the choices a person wishes to consider. In his discernment, the person's focus should be on a quiet attentiveness to God and sensing rather than thinking. His goal is to understand the choices in his heart: to see them, as it were, as God might see them. In one sense, there is no limit to how long he might wish to continue in this. Discernment is a repetitive process, yet as the person continues, some choices should of their own accord fall by the wayside while others should gain clarity and focus. It is a process that should move inexorably toward a decision.
Ignatius emphasized the active expression of God's love in life and the need to be self-forgetful in humility. Part of Jesuit formation is the undertaking of service specifically to the poor and sick in the most humble ways: Ignatius wanted Jesuits in training to serve part of their time as novices and in tertianhsip (see Formation below) as the equivalent of orderlies in hospitals, for instance, emptying bed pans and washing patients, to learn humility and loving service. Jesuit educational institutions often adopt mottoes and mission statements that include the idea of making students "men for others," and the like. Jesuit missions have generally included medical clinics, schools and agricultural development projects as ways to serve the poor or needy while preaching the Gospel.

Recalling that one is in the holy presence of God
Thanking God for all the blessings one has received
Examining how one has lived his day
Asking God for forgiveness
Resolution and offering a prayer of hopeful recommitment Ignatian spirituality
The training of Jesuits seeks to prepare men spiritually, academically and practically for the ministries they will be called to offer the Church and world. St. Ignatius was strongly influenced by the Renaissance and wanted Jesuits to be able to offer whatever ministries were most needed at any given moment, and especially, to be ready to respond to missions (assignments) from the Pope. Formation for Priesthood normally takes up to 14 years, depending on the man's background and previous education, and final vows are taken several years after that, making Jesuit training among the longest of any of the religious orders.
At this point, the novice pronounces his First Vows (perpetual Simple vows of poverty, chastity and obedience and a vow to persevere to final profession and ordination) and becomes either a Scholastic (entering onto the path of priesthood) or a Jesuit brother (technically known as a "temporal coadjutor," but officially styled "brother" today). The scholastics (who are addressed by the title "Mister") and the Brothers (addressed by the title "Brother") of the Society of Jesus have different courses of study, although they often overlap.
For scholastics, the usual course of studies is as follows:
The formation of Jesuit brothers has a much less structured form. Prior to the Second Vatican Council, Jesuit brothers worked almost exclusively within Jesuit communities as cooks, tailors, farmers, secretaries, accountants, librarians and maintenance support - they were thus technically known as "temporal coadjutors," as they assisted the professed priests by undertaking the more "worldly' jobs, freeing the professed of the four vows and the "spiritual coadjutors" to undertake the sacramental and spiritual missions of the Society. Following the Second Vatican Council, which recognized the mission of all the Christian faithful, not just those who are ordained, to share in the ministries of the Church, Jesuit brothers began to engage in ministries outside of their communities. Today, the formation of a Jesuit brother may take many forms, depending on his aptitude for ministry. He may pursue a highly academic formation which mirrors that of the scholastics (there are, for instance, some Jesuit brothers who serve as university professors), or he may pursue more practical training in areas such as pastoral counseling or spiritual direction (some assist in giving retreats, for instance), or he may continue in the traditional "supporting" roles in which so many Jesuit brothers have attained notable levels of holiness (as administrative aides, for example). Since Vatican II the Society has officially adopted the term "brother," which was always the unofficial form of address for the temporal coadjutors.
Regardless of the practical details, Jesuit formation is meant to form men who are open and ready to serve whatever is the Church's current need. Today, all Jesuits are expected to learn English, and those who speak English as a first language are expected to learn Spanish.

Candidacy is an informal precursor to becoming a Jesuit, wherein a man interested in joining the Jesuits explores his calling with a spiritual director. The candidate attends jesuit vocation events, including retreats and discussions with other candidates and Jesuits. Candidacy can last any length of time, with the norm being about a year. During this time, the candidate may or may not live in a Jesuit community.
Novitiate is the first stage of formation. The Novice begins to live the three vows of poverty, chastity, obedience (though he has not yet vowed himself publicly), completes the Spiritual Exercises of Ignatius of Loyola, learns about the history and practice of the order and enters into a series of "experiments." These experiments are usually short ministerial assignments where the novice tests his aptitude for various ministries, such as, teaching, working with the marginalized or giving retreats. The novitiate lasts 2 years. Jesuit novices place the letters "n. S.J." after their names.
First Studies is the period when the scholastic begins his academic training. Depending on his prior education it will last 2–4 years, guaranteeing a grounding in philosophy and the attainment of at least a first university level degree thus, in the United States, a four-year bachelor's degree, unless this has already been earned). It may also introduce the study of theology or some other specialized area.
As Jesuits serve on the faculties of high schools and universities, and in a wide variety of other positions, the Jesuit scholastic or Jesuit priest often earns a master or doctoral degree on some area - it may be, for instance, Theology or it may be History, English, Chemistry, Educational Administration, Law or any other subject. Hence, a Jesuit may spend another few years earning a graduate degree beyond the bachelor's.
Regency is the next stage, wherein the scholastic lives and works in a typical Jesuit community (as opposed to the "formation communities" he has lived in so far). He is engaged full-time in ministry (an Apostolate), which is traditionally teaching in a secondary school, but it may be any ministry Jesuits are engaged in. Regency lasts for 2–3 years.
Theology is the stage immediately preceding ordination. By universal canon law, every candidate for priestly ordination must complete four years of theology studies, though part of this requirement may have been met in first studies. This will include the attainment of a first degree in theology (such as the Bachelor of Sacred Theology), and usually a second (masters level) degree in a specialized area related to theology. (As such, it is not uncommon for a Jesuit to hold a master's level degree in Theology, and, as mentioned above, a second master's or a doctorate in a completely different field.)
Ordination follows, and the new priest may receive a ministerial assignment or be sent back for further studies in any academic field.
The ordained Jesuit priest will either be chosen for profession as a "spiritual coadjutor," taking the usual perpetual vows of poverty, chastity and obedience, or for profession as a "professed of the four vows."
Those who are destined by his superiors for profession for the four vows under take Tertianship, so named because it is something like a third year of novitiate, which follows within a few years of ordination. After his first fews years of experience of ministry as a priest, the Jesuit completes the final stage of formal formation by revisiting the essentials of Jesuit life which he learned as a novice: once again, he studies the history and Constitutions of the Jesuits, he makes the Spiritual Exercises and participates in experimentism, most often by serving in ministries to the sick, terminally ill or poor.
Final Vows for the fully professed follow upon tertianship, wherein the Jesuit pronounces perpetual solemn vows of poverty, chastity, obedience, and the Fourth vow, unique to Jesuits, of special obedience to the pope in matters regarding mission, promising to undertake any mission laid out in the Formula of the Institute the pope may choose.
Only the professed of the four vows are eligible for posts like novice master, provincial superior or assistant to the general of the society.
The professed of the four vows take, in addition to these solemn perpetual vows five additional simple vows: not to consent to any mitigation of the Society's observance of poverty; not to "ambition" or seek any prelacies (ecclesiastical offices) outside the Society; not to ambition any offices within the Society; a commitment to report any Jesuit who does so ambition; and, if a Jesuit does become a bishop, to permit the general to continue to provide advice to that bishop, though the vow of obedience to Jesuit superiors is not operative over matters the man undertakes as bishop. Under these vows, no Jesuit may "campaign" or even offer his name for appointment or election to any office, and if chosen for one must remind the appointing authority (even the Pope) of these vows — if the Pope commands that the Jesuit accept ordination as a bishop anyway, the Jesuit must keep an open ear to the Jesuit general as an influence. Jesuit formation
The Society is headed by a Superior General. In the Jesuit Order, the formal title of the Superior General is "Praepositus Generalis," Latin for General President, more commonly called Father General or General, who is elected by the General Congregation for life or until he resigns, is confirmed by the Pope, and has absolute authority in running the Society.
He is assisted by "assistants," each of whom heads an "assistancy," which is either a geographic area (for instance, the North American Assistancy) or an area of ministry (for instance, higher education). The assistants normally reside with the General Superior in Rome. The assistants, together with a number of other advisors, form an advisory council to the General. A vicar general and secretary of the Society run day-to-day administration. The General is also required to have an "admonitor," a confidential advisor whose specific job is to warn the General honestly and confidentially when he is acting imprudently or is straying toward disobedience to the Pope or heresy. The central staff of the General is known as the Curia.
The order is divided into geographic provinces, each of which is headed by a Provincial Superior, generally called Father Provincial, chosen by the General. He has authority over all Jesuits and ministries in his area, and is assisted by a socius, who acts as a sort of secretary and chief of staff. With the approval of the General, he appoints a novice master and a master of tertians to oversee formation, and rectors of local houses of Jesuits.
Each individual Jesuit community within a province is normally headed by a rector who is assisted by a "minister," from the Latin for "servant," a priest who helps oversee the community's day-to-day needs.
The General Congregation is a meeting of all of the assistants, provincials and additional representatives who are elected by the professed Jesuits of each province. It meets irregularly and rarely, normally to elect a new superior general and/or to take up some major policy issues for the order. The General meets more regularly with smaller councils composed of just the provincials.

Government of the society
Jesuits do not have an official habit. St. Ignatius's intent was their adoption of diocesan clergy dress in whatever country or region they found themselves. In time, a "Jesuit-style cassock" became standard issue: it wrapped around the body and was tied with a cincture, rather than the customary buttoned front, a tuftless biretta (only diocesan clergy wore tufts), and a simple cape (ferraiuolo) completed the full, formal Jesuit garb, but this too was part of diocesan priestly dress. As such, though their garb appeared distinctive, and became identifiable over time, it was the common priestly dress of Ignatius's day. Missionaries of all religious orders, at their commissioning ceremony, received a large crucifix worn on a cord around the neck that is often tucked, for convenience, to the cassock's cincture: historical depictions of Jesuit saints show the buttonless cassock, cape, biretta, and cervical crucifix.
Today, most Jesuits wear the simple Roman collar tab shirts, and some, since the 1960s, have opted for secular garb (i.e. coat, necktie, et cetera at college campuses).

Habit and dress
The Jesuits have frequently been described by their enemies (both Catholic and Protestant) as engaged in various conspiracies. The Monita secreta, published 1614 in Kraków, allegedly written by Claudio Acquaviva, in reality by Jerome Zahorowski, were fabricated to expose such a conspiracy. They have also been accused of using casuistry to obtain justifications for the unjustifiable. In several languages, "Jesuit" or "Jesuitical" therefore acquired a secondary meaning of "devious." The Jesuits have also been targeted by many anti-Catholics like Jack Chick, Avro Manhattan, and Alberto Rivera.
Within the Catholic Church, some Jesuits are criticized by some parties for allegedly being overly liberal and allegedly deviating substantially from official Church teaching and papal directives, especially on such issues as abortion, priestly celibacy, homosexuality, and liberation theology. However, most Jesuits agree with church teaching on these matters. Nevertheless, it is not unusual, especially in more conservative Catholic outlets, to hear calls for the outright abolishment of the Jesuit order. Thus, some may argue that the future influence of the Jesuits in the Catholic community, and perhaps their very existence, remains uncertain, while others may note that the Society is well-established in the Church and the communities where they serve. On the other hand, John Paul II appointed Jesuit priest Roberto Tucci to the College of Cardinals after serving for many years as the chief organizer of papal trips and public events. In total, John Paul II and Benedict XVI have appointed 10 Jesuit cardinals.

Nine Jesuit priests have been formally recognized by Yad Vashem, the Holocaust Martyrs' and Heroes' Remembrance Authority in Jerusalem, for risking their lives to save Jews during the Holocaust of World War II. Several other Jesuits are known to have rescued or given refuge to Jews during that period.
A plaque commemorating the 152 Jesuit priests who gave of their lives during the Holocaust was installed at Rockhurst University, a Jesuit university, in Kansas City, Missouri in April 2007, the first such plaque in the world.

Jesuits rescue efforts during the Holocaust

Main article: List of Famous Jesuits Famous Jesuits

Main article: List of Jesuit institutions Jesuit institutions
Many buildings and ruins give witness to the order's construction activity world-wide. Among these are:

Ruins of Saint Paul's Cathedral in Macau
Ruins of San Ignacio Church in the Philippines
Basilica of Bom Jesus near Panaji, Goa in India
Church of the Gesu in Rome, Italy
São Roque Church in Lisbon, Portugal
Ateneo de Manila University Church of the Gesu in the Philippines
La Santisima Trinidad de Parana in Paraguay
Belen School in Havana, Cuba
St. Ignatius Cathedral in Xujiahui, Shanghai, China
Stonyhurst College in Lancashire, United Kingdom
St Aloysius' College in Sydney harbour, Australia
St. Ignatius College Preparatory School in Chicago, Illinois, United States of America
St Ignatius Church in San Francisco, California, United States of America
St. Ignatius Chapel in Kowloon, Hong Kong S.A.R. (inside the campus of Wah Yan College, Kowloon) Jesuit buildings

Acta Sanctorum
Association of Jesuit Colleges and Universities
Catholicism in China
Catholicism in Japan
Jesuit Ivy
Jesuit vocation
Jesuit pre-modern China missions
Laying on of hands
Misiones Province, Argentina
Ratio Studiorum
The Mission — Starring Robert De Niro and Jeremy Irons and directed by Roland Joffe, this 1986 film is about Spanish Jesuit missionary work among the Guarani of South America, who are threatened by Portuguese colonial slavers (based on the real-life Jesuit Reductions).
Residential Schools Jesuit Jesuit documents

J.H. Pollen, "The Jesuits (Society of Jesus)" in the Catholic Encyclopedia (1912)
The Jesuit Portal - Jesuit Worldwide Homepage
Directory of Jesuit Websites
Jesuit universities in the Philippines
Jesuits in Canada
Jesuits in the Philippines
United States Jesuit Conference
Jesuit Volunteer Corps
Jesuit Volunteer Community volunteer opportunities supported by the British Jesuits
Jesuit Refugee Service
Association of Jesuit Colleges and Universities
Jesuits in Britain
Jesuits in Ireland
Jesuits in Hungary
Jesuits in Goa, India
Jesuits in Indonesia
Jesuits in Australia
Jesuits in South Africa
Jesuits in Germany
Jesuits in France
Sacred Space: famous Jesuit prayer site, in 18 different languages, maintained by Jesuits of the Irish Province
Pray-as-you-go: latest initiative by the British Jesuits, providing daily prayer in MP3 format for use "on the go"
Global Catholic Statistics: 1905 and TodayPDF (26.3 KiB) by Albert J. Fritsch, SJ, PhD
Jesuits in Malaysia and Singapore: with online prayer resources and jesuit vocation information
Canadian Jesuits International

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