ENDS AND MEANS
should not be so large as to become ends in themselves,
nor so small that the entire energies of the community
have to be directed to procuring to-morrow's dinner.
We come next to the problem of discipline. History
shows that it is possible for associations of devoted indi-
viduals to survive under disciplinary systems as radically
different from one another as those, respectively, of the
Society of Jesus and of the Society of Friends. Loyola
was a soldier, and the order he founded was organized on
military principles. His famous letter on obedience is
written in the spirit of what may be called the Higher
Militarism. The General of the order is clothed not
merely with the powers of a commander-in-chief in time
of war; he is also to be regarded by his inferiors as one
who stands in the place of God, and must be obeyed as
such without reference to his personal qualities as a human
being. * Theirs not to reason why; theirs but to do and
die/ This doctrine so dear to the ordinary mundane
militarist, is reaffirmed by Loyola in the theological
language of the Higher Militarism. 'The sacrifice of the
Intellect* is the third and highest grade of obedience,
particularly pleasing to God. The inferior must not only
submit his will to that of the superior; he must also submit
his intellect and judgment, must think the superior's
thoughts and not his own.
Between the Higher Militarism of Loyola and the
complete democracy of a' Quaker committee, in which
resolutions are not even put to the vote but discussed
until at last there emerges a general 'sense of the meeting/
lies the constitutional monarchy of Benedictine monasticism.
Gregory the Great characterized the Benedictine rule as
'conspicuous for its discretion.' He was right. Discretion
is the outstanding characteristic of almost every one of
St. Benedict's seventy chapters. The monk's time is
discreetly divided between practical work and devotion,
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