By Fr. Hung Pham, SJ
The founding of the Society of Jesus began with one simple question, “Do we still want to be together?”[1] The question – made at a 1539 gathering of the First Companions later labeled “the deliberation” – now seems superfluous, considering how long these men had been together, and, even more importantly, what they had already vowed and committed to one another. Indeed, during the prior 11 years, since Ignatius first arrived in Paris, each companion had experienced a profound formation and transformation in his spiritual, intellectual and apostolic lives.
Five years earlier, on the Feast of the Assumption, August 15, 1534, seven of the ten founding members – Ignatius of Loyola, Pierre Favre, Francis Xavier, Simão Rodrigues, Diego Laynez, Alfonso Salmerón and Nicolás Bobadilla – had gathered in a little chapel in Montmartre, a district of Paris, to pronounce their private vows of poverty and celibacy as well as their resolve to spend the rest of their lives in Jerusalem to save souls together. By the end of the same year, all six had made the Spiritual Exercises under Ignatius’ direction. A year later, Favre gave the Exercises to three new students, Claude Jay, Paschase Broët and Jean Codure, eventually recruiting them to join the group of companions.
By the middle of January 1537, all ten companions had arrived in Venice from Paris hoping to sail to the Holy Land in pursuit of their dream. After years of studying together, upon their arrival in Venice, for the first time, Ignatius proudly referred to these companions of his as “friends in the Lord, all masters of arts and well versed in theology.” [2]
Even when their plan to go to Jerusalem failed due to war breaking out in the area, their decision to travel to Rome to serve the Vicar of Christ instead was confirmed as “favorable” in the chapel of La Storta in November 1537. Putting themselves at the disposal of Pope Paul III, all were ordained priests, except for Salmerón, who was still too young. They shared a life of prayer and poverty, and, full of apostolic zeal, preaching the Word, teaching catechism, administering sacraments and caring for the marginalized.
While not part of a religious order, when asked about their connection, they claimed to be members of the Compañía de Jesús.
So, was the question raised at the beginning of the deliberation in 1539 – “Do we still want to be together?” – really necessary?
Although the union among these “friends in the Lord” continued to grow and solidify, tensions existed. Following their submission to Pope Paul III, he began to send them on various apostolic assignments in Sienna, Parma and Naples. The geographic dispersal created challenges. It was easier to maintain the union of hearts and minds when all were studying at the same university, traveling side by side or ministering in the same city.
In addition, their age differences and ethnic diversity threatened their bond of union.
By the time of the deliberation in 1539, Ignatius was 48 years old; Claude Jay and Paschase Broët, 39; Francis Xavier and Pierre Favre, 33; Jean Codure, 31; Simão Rodrigues and Nicolás Bobadilla, 30; Diego Laynez, 27; and Alfonso Salmerón, 24. In the same sentence that Ignatius first mentioned the phrase “nine friends in the Lord” to his friend Juan de Verdolay, he immediately added, “four are Spanish, two French, two from Savoy, and one from Portugal.” Ethnic diversity was also mentioned at the beginning of their deliberation in 1539. As Fr. Brian O’Leary, SJ, noted: “The presence of so many nationalities, with all the historical, cultural, and even religious baggage that each brought to the decision making, exacerbated the normal difficulties created by personality differences.”[3]
Thus, “plurality of views,” “diverse opinions,” and even “open conflicts” were the results of their diversity and very much part of the deliberation. It became clear that the loosely defined “friends in the Lord,” as well as the unofficial body commonly known as the Compañía de Jesús, required a more clearly defined and intentional organization.
Therefore, in posing the question, “Do we still want to be together?” the early companions did not take the answer for granted but seriously considered the intention and commitment of each member of the group.
The unanimous response from all the companions was nothing short of astounding. In their own words: “After much discussion, we came to the decision in the affirmative. Since the most merciful and affectionate Lord had seen fit to assemble and bind us to one another – we who are so frail and from such diverse national and cultural backgrounds – we ought not to sever what God has united and bound together.”
In other words, God’s mercy and love remained the chief bond that bound these companions together.
It was not by chance that they came to this definitive response. These companions who had made the Spiritual Exercises, who were “masters of arts and well versed in theology” had chosen neither their spiritual heritage nor intellectual capability, nor their desire to travel to Jerusalem to save souls as the source of what truly connected them together. Having acknowledged themselves as “weak and frail men,” they relied first and foremost on the love of God as the chief bond of their union. By doing so, their friendship in the Lord and companionship in Jesus had been manifested in words and in deeds.
Fr. Hung Pham, SJ, is the director of the Office of Ignatian Spirituality of the Jesuits USA Central and Southern Province.
In the image at the top of the page, the First Companions are depicted pronouncing their first vows in the Society of Jesus in Montmartre in Paris (August 15, 1534). St. Peter Faber is receiving their vows. Photo courtesy of Cheverus High School, the Jesuit school in Portland, Maine, where First Vows of the Society is part of a window in the chapel.
[1] “Would it be more advantageous for us to be so joined and united into one body that no physical separation of our persons, be it ever so great, could divide our hearts? Or, on the contrary, would such an arrangement be not at all desirable?” – The Deliberation of our First Fathers (1539).
[2] Letter from Ignatius Loyola to Juan de Verdolay, July 24,1537.
[3] The Deliberation of Our First Fathers (1539).
