Jesuits

FORMALLY ESTABLISHED under Pope Paul III in 1540, the Society of Jesus, popularly known as the Jesuits, is a religious order of Roman Catholic priests and brothers. They trace their origins to the insight and vision of their founder, St. Ignatius of Loyola who, along with six like-minded companions, bound themselves not only to the traditional religious vows of poverty and chastity, but also to apostolic labors in the Holy Land or any other apostolic activity commissioned by the pope. Today the Jesuits boast a membership of more than 20,000 men, making them the largest religious order in the Roman Catholic Church.

The purpose of the society is the salvation and perfection of both the members of the order and all those who are touched by their diverse ministries. These works include communications, education, missionary activity, pastoral assignments, spiritual direction, and social ministry, with particular concern for the poorest members of society. While not often showcased, the commitment to confront poverty has been key to Jesuit ministry from its inception, realizing that one cannot achieve spiritual perfection without a basic degree of temporal welfare. Accordingly members of the society demonstrated commendable courage and determination in their efforts to attend to the sick, plague-stricken, and their ministry to the poor. Frequently the earliest Jesuits volunteered for chaplaincies in galleys, prisons, as well as other forums where the poor represent the majority of the population. Additionally the society established orphanages, women's asylums, and other institutions of social assistance.

During the 32nd General Congregation of the Society of Jesus in the mid-1970s, the Jesuits were trying to rediscover their roots and their mission. While noting their commitment to the poor and marginalized throughout their 400-year history, especially in light of the Second Vatican Council's summons to all members of the church to address the griefs and anxieties associated with these groups, they also acknowledged their failures.

They acknowledged the need to establish a clear connection among identity, creed, and ministry. This renewed understanding of their mission was being expressed in decrees three and four, which advocate “the service of the faith and the promotion of justice,” noting in particular that “since evangelization is proclamation of that faith which is made operative in love of others, the promotion of justice is indispensable to it.”

As part of that mission, there was a greater awareness of the need to engage people directly who were living on the margins, and this gave rise to an increased emphasis on the importance of “inserted communities,” namely groups of Jesuits living with those who were poor. This ministry of presence led to a genuine experience of solidarity incarnated by an authentic [Page 596]“preferential option for the poor” on the part of the society. In the decades that followed, the Jesuits have committed themselves to the fight against poverty in 112 countries, where they serve by addressing the basic human needs of the poor, educating and enabling the poor to become productive and respected members of the economy, and advocating for specific policies that would ensure that the poor would become part of the economic mainstream.

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