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ThePope's

CommandosBy ERNEST O. HAUSER

For 424 years the Jesuitshave had to contend with enemiesinside the Roman CatholicChurch as well as outside. Hereare little-known facts aboutthis controversial order.

ROME.

The Jesuits! No other group of men has, down the centuries,furnished so much material for hot controversy. By far the

largest and, in many ways, most influential of the religious ordersof the Catholic Church, it is also the most feared, the most sus-pected and the most maligned. There are people who believe thatevery Jesuit has horns and cloven hoofs, others will swear no Jesuitcan look you in the eye, and children have been known to run offyelling when greeted by a friendly Jesuit. Wars, revolutions and in-trigues have often been laid to their doorstep, and almost every-thing a Jesuit may say is automatically taken to be double talk. Thevery name, "Jesuit," originated as a defamation, implying a greatshow of sanctimony, and nothing is more typical of the defiantspirit of the order than its adoption of the taunt to designate themembers of what is still officially and formidably known as theSociety of Jesus—"S.J."

What is its function in this world? A body of religious men de-voted to the spiritual perfection of themselves and others, the Jes-uits may exercise their apostolate in a variety of ways, includingteaching, preaching, missionary work, and social action. The or-der's Latin motto. Ad Matnrem Dei Glortam—For the Greater Gloryof God—places the emphasis on "greater." Their minds fixed onthis single purpose, the Jesuits have, through the l-'24 years of theirexistence, contributed no end to the great forward rush of Westerncivilization. The order's history glows with the names of brilliant

The Very Reverend John Baptist Janssens, FatherGeneral of the Society or Jesus. He acknowledges no

man on earth his sujjerior, save the Pope himself.

m r^

No\ice9 at c\cning prayer at St. Stanislaus Seminary, Florissant. Mo. Each year about 350 young Americans enter the Society.

thinkers, as well as those of twenty-seven saintsand many martyrs. And there is no more strik-ing proof of its appeal to modern Catholicsthan the fact that its membership has doubledsince the first World War. The last ten yearsalone have seen an increase of .VXK) members.

Ofthe warld's .'34,(K)() Jesuits, no fewer than7500 are Americans. They form the largestand, in some respects, most vigorous nationalgroup within the order. And though the head-quarters of the society remains in Rome, astone's throw from the Vatican, the weight ofthe American contingent is making itself felt,increasingly, here at the top. For tbe first time

in Jesuit history, two key positions are nowheld by .\mericans — Father James VV. Naugh-ton serves as the society's executive secretary,while Father Timothy L. Bouscaren, as proc-urator general, is charged with the society'srelations with the Holy See. A third American,Father Vincent A. McCormick, the American"Assistant," is one ofthe most highly respectedmembers of the group of nine consultors whoform the order's cabinet.

In the United States, the Jesuits are lookedupon as one of the most active and mostinfluential elements within the Catholic com-munity. Best known for their great string of

colleges and universities—among them Ford-ham University, New York; St. Louis Uni-versity, St. Louis, Missouri; Marquette Uni-versity, Milwaukee, Wisconsin; the Universityof San Francisco; Boston College; and LoyolaUniversity, Chicago, Illinois—they are now incharge of more than 120,000 students. H'ever, education is by no .means their <interest, .\merican Jesuits run houses of re-treat, service Catholic parish churches, publish .such intellectual periodicals as America and 1Thought, and operate an FM radio station inNew York, as well as a radio and TV station inNew Orleans. Their Sacred Heart program •''

Below; Two of the late Pius XIl's most trusted Jesuit confidantsAnthony Bea, confessor, and William Hendrich, librarian. Antonio Stefanizzi, S.J. He directs the X'atican Radio, «hich is staffed entirely by

Vincent A. McCormick, adviser to the Father General,represents the American part of the order at Rome.

American Jesuits operate an FM radio station at Fordham University inNew York (above) as well as a radio and TV station in New Orleans.

.tnFather Vincent McGlinchey with his charges at the Jesuits' Patna Mission in India.

inu.sic, talk and prayer, carried by hundreds ofcommercial radio and TV stations, enjoys alarge, constantly growing audience in everypart ofthe United States.

But the United States, with its ten Jesuitprovinces, is only one of nine assistancies, orgeographic regions, into which the societydivides itself for administrative reasons. Eachprovince is administered by a "provincial,"and each assistancy is represented at worldiicadquarters by an "assistant." Horizontally,'he order is divided into three main cate-gories—some 17,700 "fathers," or priests; some10,wx) "scholastics," or future priests; and

some .5700 lay brothers employed largely atclerical and domestic chores and subject to arelatively short, informal training. The last-named— though they, too, are Jesuits — are notincluded in the scope of our study.

There is, at first sight, something bafflingabout Jesuits. Although they form an order,they are neither monks nor friars, but "clerksregular." They do not live in monasteries butin houses. They are distinguished by no pic-turesque habit. The ankle-length black cas-sock, with the broad, black cincture, whichJesuits wear in the streets of Italy and otherEuropean countries, (Continm-d on Pagu K.)

On the Pacific Island of Truk. in the Carolines, FatlierJohn Hoek hears a native woman's confession.

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becomes in the United States an Indoorsgiirb—out on the street, the AincricunJcsuil is dressed like any other priest, andthe magniticcnt. cartwheel Roman hatdeteriorates into a coninumplace blackfelt hat. In hot countries the Jesuit wearswhite. And. when a delicate assignmentcalls for It, he may confront the world incivvies.

This singular adaptability is very muchin keeping with the character and purposeof the order. Founded in 1534. by Inigode Oncz y Loyola, a Spanish noblemanand soldier known to the world as St.Ignatius, it was conceived as a spiritualshock battalion, a light cavalo of theRoman Church. Ignatius had beenwounded by a cannon ball at the siege ofPampcluna and, convalescing, had vowedto lead the life of an ascetic, devoted onlyto the Church. Desirous of creating abrotherhood whose members would beready for immediate action, at the Pope'scommand, in any sector of the world-wide front, he organized his "Companyof Jesus" along military lines and freedthe brethren from all time-consumingritual, such as the choral recitation ofDivine Office.

And he ordained a form of governmentclosely resembling an absolute monarchy.According to his Constitutions, valid tothis day, the order's highest legislativeorgan is the general congregation, orparliament. However, its chief function isthe election of a general and his cabinetol p)ersonal "assistants" who advise him.Having installed them, parliament goeshome, leaving the general to rule supremeduring his lifetime. He is addressed as"Your Paternity," visitors may kiss hishand, and his tremendous power, com-bined with his black garb, has earnedhim his grim nickname—the Black Pope.(The real Pope, or Holy Father, whowears white, is the Black Pope's onlysuperior among men.)

Under its chief executive, the societymoves as one body, with orders comingdown, through the provincial and localsuperiors appointed by the general, to theindividual Jesuit—whose job is to obey,to do, and, when the need arises, die amartyr s death.

It was, perhaps, the wish to re-evaluatethe iron rules laid down by St. Ignatiusin the light of our times that promptedthe present general—the Very ReverendJohn Baptist Janssens, a Belgian—to callan extraordinary congregation of the so-ciety in 1957. Such congregations are ex-tremely rare—no more than five had beenheld previously, in the entire history ofthe order. And, as 185 Jesuit delegatesfrom all over the world assembled herein Rome, the balmy air of the EternalCity buzzed with rumors. Was a rebellionafoot? Was the society about to modern-ize itself? Would sweeping concessions bemade to the younger members who feltthat the tight centralism of the orderstultified rank-and-file initiative?

A s it turned out, the meeting, whichlasted from September 6 to November 11,1957, was more important for what it didnot do than for the relatively minor ad-ministrative measures it enacted. A wel-come sounding board for big and littlegrievances, the congregation, in the end,decided to leave well enough alone. Nodoubt, an unexpectedly .severe reminderof their duties, administered to the as-sembled fathers at the beginning of theirsessions by the late Pope Pius XII, had agood deal to do with their decision.

Sharply recalling to their minds themeaning of obedience, Pius XII warnedJesuits not to substitute for it "a certain'democratic' equality in accordance with

which a subject would argue with hissuperior until they had arrived at a solu-tion pleasing to them both." "May therebe no room among you for that pridefulspirit of'free investigation,"' he warned.Exhorting Jesuits not to live like "menof the world seeking pleasure in whatseems useful, agreeable and delightful,"the PontilV, finally, voiced his disapprovalof "long, leisurely pleasure trips," andother "superfluities."

"Take care," he told his startled li.s-teners, "that the use of tobacco is dis-continued among you!"

Behind this now historic Incident therelies a crisis which affects, in varying de-grees, the life of every religious order. Infact, one may well wonder how thesegroups, organized centuries ago in aworld very different from ours, have sur-vived at all. And while the answer to thisquestion may be found in the ever-presentneed of men and women to turn awayfrom the activities and pleasures of theworld and spend their lives in contem-plation or the fulfillment of spiritualtasks, it is easy to see how these highideals might clash with the realities ofmodern life.

Take, for example, the ideal of obedi-ence, which has become the Jesuits" trade-mark to the point where fact and fictionmingle to create a myth. Much of thefifteen years it takes to make a Jesuit isspent, no doubt, in rearranging his per-sonality. No Jesuit can forget that St.Ignatius himself described obedience as"a holocaust in which the whole man,nothing at all excepted, is offered up."Where ordinary obedience is a matter ofsubjecting one's own will to that of thesuperior, the Jesuit variety affects will,intellect and judgment.

Indeed, the Jesuit, in St. Ignatius'words, "must offer up his understand-ing . . . that he may not only will, butalso think the self-same with his supe-rior. . . . Obedience comprehends not onlythe execution, so that the person do thatwhich is commanded, and the will, sothat he do it willingly, but also the judg-ment, that whatsoever the superior com-mands and thinks good, seem just and

reasonable to the inferior, so far, as Ihave said, as the will, by its force andvigor, can bend the understanding."

Hence, perhaps, the old superstitionthat, to a Jesuit, -white must be black ifhis superior tells him so. In point of fact,Jesuit discipline has a deep spiritualmeaning, as the obedient subject sees, inhis superior, the Lord Himself. Still,when St. Ignatius, in the order's Consti-tutions, orders the brethren to obey "asif they were a dead body which suffersitself to be borne to any place and to betreated in any manner whatever." theoutsider may wonder whether this degreeof discipline can actually be maintained.The answer is, it can.

Time and again, the Jesuit, engaged ina scientific project or a stimulating job,is suddenly told to pack up and go far,far away. The president of a great uni-versity may find himself, tomorrow, thehead of a remote and modest house ofstudies, or a hospital. A brilliant scholarmay be ordered to teach small boysarithmetic. A young man may be sent—for the rest of his life—to a small missionstation in the tribal lands of South Amer-ica. He may be ordered to speak, hence-forth, in another language, or change hisnationality. And he is not expected toreply with a "See here . . ."

It's true, any command is void if it^conflicts with moral or religious law, orwith the evidence of patent truth. St.Ignatius thought of it; "If anything oc-curs to you different from the superior's .opinions and it seems . . . that it ought tobe declared, you may propose it to him."The loophole will, however, prove of noavail when used to wriggle out of an un-palatable order. American Jestiits, yankedout of some important job back homeand called to Rome to work at headquar-ters, so often justify their remonstrationswith an ailing stomach that the "Amer-ican stomach-ache" is now proverbialamong Jesuits here. After the third de-mur, a man is usually told to stop hismutterings and come on over. ' i

Obedience has a sister. Poverty. As the 'society is, technically, one of the mendi-cant orders, living off alms—and, thanksto a papal dispensation, tuition fees—atisterity is part of every Jesuit's life. Hemay own nothing. What he possessed, in

CflPE CANAVERAL

IN CASE OF MISFIREBREAK &UASS

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civil life, he has disposed of, like adying man, in a last will and testamentbefore becoming a full member of theorder. If he earas a salary as a teacher,writer or administrator, he turns it overto the community and is, in turn, allottedwhat modest funds he needs for certainspecified necessities.

Send your Jesuit friend a fountain penfor Christmas, and he will take it in tohis superior, who, if your friend alreadyhas a pen, may hand your gift to anotherof his subjects or present it to a visitor.The story is told that Father Janssens,the present general, cornered by severalvisiting American Jesuits while walkingin the gardens behind headquarters, oblig-ingly posed for their snapshots—only toorder, the day after, the prompt sur-render of all nonessential cameras.

A t home, most Jesuits, living in resi-dential-hall-style buildings, enjoy a mod-icum of comfort in their rooms. There'llbea bed, a wardrobe, a bookshelf, a desk,a typewriter, and—in the United States—a washbasin with running water. (Atworld headquarters in Rome, a somber,five-story brick building put up somethirty years ago, the only running wateris to be found in common washrooms.)However, in the outside world, where isthe borderline between necessity and self-indulgence? In order to fulfill his apostolicmission, the Jesuit may have to travel.May he take an airplane? If traveling bytrain, is he entitled to a sleeper? The ruleof thumb says that, if a good night's restis necessary for the performance of hiswork, he may indulge. But things gettricky, once again, if it's a hot day andour man longs for refreshment! A dish ofice cream? A glass of beer? Well—maybe.And so on, through the myriad smalltemptations and conveniences of our cen-tury.

"For an adult and a free man," oneJesuit allowed, "all this is a great morti-fication."

The world was not exactly stagnating• when St. Ignatius called into life his"Company of Jesus" which was con-firmed, in 1540, by Pope Paul III. TheReformation was sweeping across Eu-rope, shaking the Church of Rome to itsfoundations, and that huge, lumberingmachine was ill-equipped for counter-attack. The unheard-of mobility of thenew order, its willingness to tackle anyspiritual task, made it a natural instru-ment in the ensuing battle.

Soon, Jesuits found themselves in theforefront of the Counter-Reformation.As the Pope's theologians, they animatedthe historic Council of Trent, which, in1545-63, laid down the main lines ofspiritual and doctrinal defense againstProtestantism. Their shock tactics in goinginto hostile territory to preach and teachrecaptured large portions of Europe forthe Catholic faith. And overseas, theirmissionaries, swarming out by the hun-dreds, secured new worlds for Rome.

Themselves a product of the culturalupheaval known as the Renaissance, theJesuits built their theology upon thehumanism of their age. Because Man wasthe keystone of their reasoning, theirtheological approach was bound to clashwith the great systems of medieval thoughtwhich started out with God and thendescended to the human plane to see RowMan fitted in. The Jesuits' bitter disputeswith the older orders, especially thedeeply intellectual Dominicans—disputeson how to reconcile our own free willwith God's supreme dominion—makeone of the most fascinating chapters ofChurch history. To this day, the Domin-icans, in tlieir religious teaching, stressGod's omnipotence, while the Jesuits aremore concerned with Man's free will,and both arrive {Continued on Page 51)

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^CoiitliiiifilJrom Puye 46) at differentinterpretations of Uie action of God'sgnice. The friendly rivalry allows for somegood-natured ribbing—ifyou want to hearsome good Jesuit jokes, you'll have to go10 the Dominicans.

When St. Ignatius died, in 1556, theorder, whose first general he was, hadspread across the breadth of Europe andpenetrated into Asia, Africa and theAmericas. It numbered about 1000 mem-bers. Because of their great skill in settingup colleges, and their ability as teachers,llic Jesuits soon had a virtual monopolyof higher education in many countries. Inthcii attempts to reach the multitude,they usually worked from the top down.Their own monarchic Constitutions, andihe aristocratic background of many oftheir members, linked them, from thebeginning, to the ruling classes. And, asconfessors and advisers to princes, kingsand queens, they often found themselvesinvolved in politics. Whether they were,in fact, behind this or that revolution orconspiracy will keep historians arguingforever. What is important is that a largesector of the public had gradually cometo see, behind the Jesuits' impressivefront of world-wide influence, a sinisterdesign—a secret drive for power.

No doubt, the wealth the order hadamassed, iLs large estates, its water rights,its stigar plantations, and the fact that itran, under Spanish suzerainty, a virtualempire of its own in South America,disquieted many minds. Nor had its asso-ciation with the suppression of the Jan-scnists—a Catholic movement minimizingman's free will—contributed to the so-ciety's popularity. The unfortunate sen-tence, "When the end is lawful, the meansare also lawful," culled from a book bythe Jesuit Busenbaum, published in 1650,led to the allegation that, to all Jesuits,the end justified the means. And theirability to tum an argument to the oppo-nent's disadvantage made people think ofthem as hypocritical and crafty.

When, finally, some leading spirits ofthe Age of Reason, including the bril-liant—and Jesuit-trained—Voltaire,mounted an anti-Jesuit crusade, evensome of the order's royal sponsors felt itexpedient to switch sides. In 1773, thePope, upon the urging of the Catholickings of France and Spain, and fearing aschism splitting Catholic Christianity intwo, suppressed the order. It was theultimate weapon in his arsenal—the thun-derbolt of Zeus, not used, before or since,against a major order of the Church.

It did not kill the Jesuits. True, whenthe Vatican, in 1814, solemnly reinstatedthem throughout the world—they hadsurvived in Protestant Prussia during thelife of Frederick the Great, and in Ortho-dox Russia under Catherine the Greatand her successors—hostility still greetedIhem in many countries. Expelled, sinceIhen, four times from France, five timesfrom Spain, and, on occasion, from as-sorted other nations, the order has beenpushed around unmercifully. But it haswon the battle for its rehabilitation. To-My, the only Western country—besidesthe Soviet Union and most of its satel-lites—that outlaws the society is Switzer-land; and even there a Jesuit is free tocome and go.

How does one get to be a Jesilit?About 350 young Americans join thesociety every year. Nineteen years of age,snd sometimes older, they come from'very social stratum, and search for some-thing that no worldly job, career or busi-ness can give them. Their serious intent,Itnown as "vocation," should rest onsomething more than reason. "What weare looking for is a supernatural motiva-'ion," one senior Jesuit explained. Apartf̂ 'om that, good health, a virtuous life, a

high-school education, a well-adjustedpersonality and a good brain are all thatis required.

The grinding process starts immedi-iilely—to last for fifteen years. Donningthe habit, the novice joins a group ofabout twenty others at a secluded Jesuitestablishment, like the scholasticate atFlorissant, Missouri, in spiritual prepara-tion for his life in the society. His day isorganized from live A.M. to nightfall, andthe routine includes instruclion, prayer,and a good deal of humble, menial work.It includes, too, a thirty-day retreat—theseries of deep sell-examinations based onthe classic document of Jesuit introspec-tion, the Spiritual Exercises of St. Ig-natius. At any time, before the first twoyears are up, the novice may be told he isnot fit to be a Jesuit and shipped backhome; by the same token, he may turnin. his cassock on his own volition andwalk out the door.

But, at the end of the two-year novi-tiate, the young man takes the triple vowsof perpetual poverty, chastity and obedi-ence. He's in the army now. And hemoves upward (leaving lay brothers be-hind at this point) through a two-yearliberal-arts course, to a Jesuit college forpriests where he spends three years study-ing philosophy, in Latin. A three-year"regency" of active teaching at a Jesuithigh school or college rotuids out amemorable and decisive decade.

The pressure, all this time, has beenterrific. While senior Jesuits do not denythat some fine boys do crack under thestrain, the miracle is that it happens toso few. Day in, day out, the student isclosed in by the unyielding framework ofa highly organized and regimented life.His study program is a heavy one, addi-tional hours are spent in mental prayer,his character is put to many tests, hisconscience is kept on a continuous alert.His teachers and superiors, closely ob-serving him, report to their superiors and,in the end. the society knows more abouthim than he does himself.

And now the student, having come thisfar, narrows his field of vision to con-centrate on the Divine. Transferred to atheologate, such as St. Mary's College,Kansas, he studies for the priesthood.After the third year of this four-yearcourse, he is ordained a priest, and it isonly now that Mr. Brown, S.J., turns intoFather Brown, S.J. A fifteenth year ofspiritual preparation, the tertianship, oncemore at a seel uded place, puts on the polish.

Still—there is one more step. All fa-thers must, some two years later, take theirfinal vows, implying the definitive bind-ing of order to man and man to order.However, those who have proved them-selves the fittest in the long, painful proc-ess of selection, add to the standard vowsof poverty, chastity and obedience, afourth—tfiat of perpetual obedience tothe Pope. This fourth vow is the cele-brated Jesuit refinement. Those asked totake it—one out of every four or live—henceforth form the elite of "professedfathers," and they alone may hold higholfice.

What kind of man is Father Brown ashe emerges from his monumental incu-bator? He is, for one thing, an extremelylearned fellow. He has read everythingfrom Aristotle to Jean-Paul Sartre. Heknows the ins and outs of philosophy,theology, history and sociology. He canconverse in Latin, and he is, as a rule, athome in several other languages.

His personality is formed in line withthe established pattern of the order.Down to the tips of his sensitive fingers,he is a Jesuit. While It would be absurdto say that the long grinding process haderased his individuality—you only haveto put a German, a French and an Amer-ican Jesuit around a table to see thateven Jesuit formation has its limits—a certain norm has been achieved. OurFather Brown, S.J., knows how to think,to reason, to obey, to do without. In-habited by a strong will, he is, at thesame time, the perfect instrument of asuperior will. A powerful esprit de corpslinks him with every member of hisbrotherhood. He is used to being baitedby his enemies, and watched by hissuperiors. And he is honest with himselfto the extent of formally examining hisconscience for fifteen minutes twice a day,usually noting the results on a small card.

"At noon I may have given myself afive," one American Jesuit explained,"and in the evening only a three. 'What'swrong?' 1 ask myself. 'Why did 1 godownhill today?'"

With such a man, the order can takechances. It can send him, alone, to theend of the world, and know he'll do outthere what he is told to do. But while thegeneral has the final say in putting FatherBrown into his proper niche—"We don'twant to see a man carve out his owncareer," one leading Jesuit remarked—theindividual enjoys, in fact, wide freedomof professional activity and, in the end, is

'How many years now has he been called a child prodigN?"THE SATURDAY E\'HNI.NC F

apt to gravitate to what he's best at.Allowed to specialize with the society'sapproval in any subject from canon lawto electronics, he may go off to study fora doctorate at Harvard, Yale or anyother Institute of higher learning at homeor overseas.

Working, as ever, "for God's GreaterGlory," Jesuits are employed, today, atpushing back frontiers of human igno-rance in an astonishingly vast variety offields. You will find Jesuit archaeologists,script writers, language teachers, rocketengineers, economists, biologists, expertson agriculture, aeronautics, marketingmethods, Marxian dialectics. Earthquakeshave always been a Jesuit hobby—theorder now runs thirty-one seismologicalstations, including seventeen in the UnitedStates. In addition, the society runs six-teen meteorological observatories, sixcenters for the study of geomagnetism,three for the study of the ionosphere, twofor observing celestial bodies, three forobserving artificial satellites, and five forthe study of solar energy—all of them,wilh the exception of the center for theobservation of artificial satellites atGeorgetown University at Washington,D.C., located outside the United States.A group of Jesuit astronomers operatesthe observatory of the Vatican. VaticanRadio, whose powerful senders broad-cast to the Iron Curtain countries, isstafled entirely by Jesuits, all of themlinguists to whom the program's twenty-six languages present no problem.

An army of 6000 Jesuits—most of themnative-born—now garrisons the order'smission stations, spreading the word byway of schools, hospitals and social workin territories where Christianity is not yetfirmly rooted. Traditionally strong in theFar East—where Jesuits played a heroicrole in an attempt to Christianize Japan,and where the famous Jesuit "Apostle tothe Indies," St. Francis Xavier, died offthe China coast in 1552—the order nowconsiders India its most important mis-sion field. As, in the missions, Jesuitpriests man many parishes, all of theorder's forty active bishops are to befound in mission territory.

Although the Jesuits, in contrast totheir ancient rivals, the Dominicans, donot run a "third order" for affiliated lay-men, so powerful a body as the Societyof Jesus could not help attracting alliesand satellites. The field of Jesuit influenceis vast, affecting almost every socialstratum. Professional and business menin many countries are conspicuousamong laymen willing to work with thesociety, and Jesuit-sponsored groups ofCatholic executives flourish in Germany,France, the United States, and elsewhere.But the chief vehicles of Jesuit thoughtare two world-wide organizations of menand women aspiring to a deeper spirituallife—the Apostleship of Prayer, alsoknown as the League ofthe Sacred Heart,with about 40,000,000 members, includ-ing some 6,000.000 in the United States:and the Sodalities of Our Lady, withabout 1,000,000 American associates.

Ready to serve the Church whereveraction is required most, the order has, inrecent years, given much of its time andenerg>' to labor questions. In the UnitedStates, labor relations now rank with theJesuits' prime interests. The order oper-ates a string of labor schools across thecountn, Jesuit specialists have sat onmany arbitration boards, and Jesuitpriests, working directly with the unions,are now a common sight on many atough water front. In France, where thede-Christianization of the masses haslong preoccupied the Catholic Church,the Jesuits were among those who, afterWorld War 11, donned overalls and wentinto the factories as "worker-priests."

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And even when the Vatican, in 1953,decreed the end of the experiment, a fewof them continued working, in theircapacity as priests, with miners, factoryhands and slum dwellers they had cometo know and like. Among the rest of thesociety, French Jesuits, thougli sometimescalled "Left wing" and "hard to govern,"are more often saluted as the order'soutstanding intellectuals.

Teaching the young, however, is stillthe order's most conspicuous activity. InRome, the famed Pontifical Universityknown as the Gregoriana, founded by St.Ignatius himself, remainsa Jesuit preserve.Here, at the fountainhead of the Catholicuniverse, some 2500 ecclesiastic students,belonging to fifty-nine nations, sit at thefeet of 120 picked professors—all of themJesuits, and not a few of them Americans.A large part of the world's priest popu-lation thus owes its doctrinal formation,in no small measure, to the Jesuits.

In the United States, the order hasgone heavily into professional training.Besides its twenty-eight universities andcolleges and forty-three high schools, itnow runs thirteen law schools, five schoolsof medicine, ten nursing schools, eightschools of engineering including a schoolof aeronautics, and a foreign-serviceschool.

Contrary to a widely held opinion, theteaching in a Jesuit school is not alwaysdone by Jesuits. Although almost allJesuit colleges belong to the society, andJesuits hold most administrative jobs Inthem, some seven out of every ten teach-ers are laymen, and not necessarily Cath-olics. As for the students, one sixth ofthe enrollment is non-Catholic—a quiettribute to the Jesuit ideal of an "old-fashioned" education.

One might well find a grain of irony inthe phenomenal good health of the so-ciety in the United States. Born of the

deep spiritual conflicts racking this trou-bled European continent, and intimatelylinked for centuries with the vicissitudesof the Old World, the order now looks tothe United States for roughly half itsannual crop of novices. Soon, what wasonly yesterday a tender branch mayharden into the main root of the society,and the election of the first Americangeneral seems no more than a matter oftime. Heirs to the role of leadershipwhich, until recently, was held by Spain,the Americans are looked on, by the restof the fraternity, as standard-bearers ofthe future.

At the same time, they are still some-thing of a question mark. While univer-sally admired for the humility of theirapproach, the purity of their religiousspirit, and their good comradeship, Amer-ican Jesuits are sometimes scolded bytheir European brethren for their ex-treme conservatism. Whenever minor

changes or routine improvements are dis-cussed—In the life ofthe order as a wholeor merely in a Jesuit house inhabited bypriests of many nationalities—it's theAmericans who, in the words of onehighly regarded European father, "hangback." Conformists by conviction, theydisappoint those Old-World Jesuits whohad come to see, in the spectaculargrowth of the United States contingent,hope for an "American Revolution" in-side the society.

Still, the adherence to old forms, evenif they may seem archaic, has alwaysbeen part of the order's strength. And theAmericans have on their side the often-quoted verdict of a former Pope, Qem-ent XIII, who, when some changes inthe rule of St. Ignatius were suggested,said of the Jesuits, in wonderfully tele-graphic Latin; "Aul sint ut .siint aut nonsinr—]et them be as they are or notat all.

E s c a p e I n t o Dang^er (continued from Page 35)

They took a cab; money was precious,but time was more precious. Already theearly workers were beginning to filterinto the streets. Soon the fog would lessen.In an hour, at most, any citizen mightrecognize them from a newspaper pic-ture. Their time to be free might becounted in minutes, now.

A blue-and-gold-uniformed doormanopened the cab door in front of a tallbuilding with a sweeping view of the bay.Marc paid the cabby. He and Tresa stoodfor a moment, lookingupatthe plate-glassview windows of the luxury apartments.

"Is—is Natalie's high?" asked Tresa."The penthouse. On top.""Oh," said Tresa in a small voice."At least we can't leave by the roof."If Me ever leave al all. Akim's men may

be watching us right this minute, callinghim, closing in.

Marc took Tresa's arm. "Fortunateljfthat was a new doorman since 1 was herelast. He didn't seem to recognize me.We won't take the private elevator to thepenthouse. That might be the same oper-ator, and he would remember me. We'lltry going as far as two floors below andwalking up the service stairs."

"More stairs. All your San Franciscois built on stairs."

They stood outside Natalie's Chinese-red door. As Marc was about to lift theornate imported bronze knocker—Nat-alie hated bells—Tresa whispered, "Ishall wait for you here."

"Why?""AB tnen are fools," said Tt^esa. "To

take another woman to see her!""I'm not leaving you here, where you

can run away. Or make a phone call toAkim."

"Akim!" Tresa was very angry. Youcould not think I would work for that—that "

"I only know he found us in that Ore-gon motel, and no one but you knew wewere there. Hartford Cook died becauseAkim found us. And you're my onlyproof I didn't kill him."

Tresa put her small head high. Hergray-green eyes were blazing. "I wouldnot run away. But never mind. Let us seeyour Natalie."

Marc banged the knocker. Theywaited. Presently they heard a scurryingsound and Coraline, Natalie's personalmaid, said in her husky voice, "Whothere?"

"Telegram." Marc muffled his voice."Has to be signed. Open the door."

Coraline opened the ornate door acrack, poking one dark eye and one comer

of her plump dark face around it. "Mr.Marc!" She tried to shut the door again.Marc shoved his foot in, then his shoul-der. He pushed the door open. He heldhis gun in his hand, without pointing it.

Note With

a %iar ol Jam

By Elaine V. Emans

Who dips a spoon in, knows thisordinary

.Jam pot contains more than thesugar blent

"VN'ith glossy wild blackberry onblackberry.

Somehow the August day is herewe went

Through meadow and woodlandto sequestered thickets.

Filling our pails despite aprotesting jay

And bramble thorns. Somehowthe chant of crickets.

The grace of a cottontail thatbounced away.

The breeze and oaks e.xehangingsecrets near

At hand, with brown-eyedSusans watching us.

And children laughingsomewhere—all are here.

So, chill white mornings,simultaneous

With snowflake-swirling, whenyou need it most.

Dip pure blackberry-summerupon your toast.

Coraline began to scream. Tresaslapped her quite efficiently.

"You know I won't hurt you, Cora-line," Marc said.

Coraline gulped. "It's that gun, Mr.Marc. I'm scared of guns."

"So am I. You know I'm not going toshoot you."

Coraline's tight dark curls bobbed vio-lently. She pulled her striped red flannelbathrobe more tightly about her amply

padded body. She said uncertainly, "I al-ways did say you was the nicest of MissNatalie's young men. That time my boywas sick, you brought him games andthings to play with, and had your doctorfriend at the clinic help him. But youwent to jail!"

"For something he did not do, butyour Miss Natalie lied about," Tresa saidfiercely.

"Who is here. Coraline?" Marc asked."Only Miss Natalie and nobody but

me.""I'll find Natalie. Can you tie her up?"

Marc asked Tresa."Certainly," she answered. "There is a

lovely scarf on the piano. The hall closetis right here."

Coraline moaned. Mr. Marc!""You won't be hurt, Coraline. I prom-

ise you. I'm sorry to have to tie you up,but there is no other way."

Coraline said, "Maybe I'll be safertied up. Miss Natalie's going to be plentymad when she sees you, and when MissNatalie's mad she throws things. Hardthings."

Marc watched Tresa coolly tear theexpensive scarf into strips and make agag. "You do that as if you had been do-ing it all your life."

"I have had some practice in the under-ground," said Tresa grimly. "Perhaps itis wrong, but I never could bear to killpeople, even Russians."

"1 know. You only hit them in defenseof your country and your honor."

Tresa said, "Walk into the closet,please. Then I shall tie your feet."

Coraline made a garbled sound behindthe gag.

"We will not hurt you if you do not tryto get away," said Tresa. "You cannotget away, taelieve me. But if you make anoise, it may become necessary to takefurther steps about you. . . . Do you reallythink there are just Coraline and Nataliein all this enormous place?"

"That's all there ever are at night. Thebutler goes home and the cook and clean-ing maids come in by the day."

Tresa shut the closet door on Coraline.She locked it, but left the key.

"When we leave, they may as well beable to get her out quickly," she said."Though there is plenty of air for hoursand hours."

She turned to regard the huge, glass-surrounded living room with awe. "Suchdraperies!" she said. "Silk they are, Ithink. Yards and yards of red silk. Blackwalls! And the furniture! She has verygood taste, your Natalie."

"It was done by a New York dec-orator. Natalie likes things sleek andstreamlined and modern."

"But with the view, when you can seeit, the space is probably nice. Anyhow, itmakes it so much simpler to find thefilm."

Yes, Marc reflected. Natalie's livingroom, luxurious though it was, did notoffer many hiding places. Smooth teak-wood furniture, sparsely cushioned inred and gold, a mantelless stone-wall fire-place, a built-in-bookcase wall and someassorted objets cl'art, mostly Chinese fig-ures. The red-leather-topped cofTee table;the long, curving, gold sofa.

Tresa moved swiftly about the room.She knelt by the coffee table, her fingerstouching the leather edges. "Not loose,"she said. "We'll try the cushions."

They dumped them all on the flooreagerly, their fingers exploring the edges.

"No rips," said Tresa. "No place thathas been recently mended. The figurines.Perhaps in one of those."

Marc stood on a chair and handed themandarins to Tresa, who shook them up-side down. But there was no sound or re-warding piece of film.

Tresa said despairingly, "There mustbe a thousand books. How can anyoneread so many books?"

"She doesn't read them. Natalie hatesto read. The decorator chose those booksfor their covers."

"Boyd might have hidden the film in abook."

"He might," said Marc. "But whichbook? We haven't time to go through athousand books."

"You certainly haven't," said a cool,familiar voice directly behind them."How dare you tear up my living room?"

Marc turned. Natalie's still beautiful, Ucthought, and her beauty still twists some-thing inside me. I know what she is now,what she must be. Yet when I look at her, Istill want to toueh her, hold her.

Tresa turned, too, her small straightfigure in its shabby green raincoat an in-congruous sight beside Natalie, tall andstately in a softly flowing negligee, herlovely blond hair loose over her shoulders.

"So you are Natalie," she said.Natalie ignored Tresa; Natalie always

ignored the people who were unimpor-tant to her. She came toward Marc. Herperfume reached him, expensive as every-thing about Natalie was expensive. Anda sense of shock hit Marc. The perfumewas the same one Tresa was wearing, thatshe had found in Boyd's room. Were theblue wool skirt (Continued on Page 54)