He forbade the follies of ascetic piety, inculcated the study of languages and exact knowledge, and above all things recommended the acquisition of those social arts which find favor with princes and folk of high condition.

'Prudence of an exquisite quality,' he said, 'combined with average sanctity, is more valuable than eminent sanctity and less of prudence.' Also he bade them keep their eyes open for neophytes 'less marked by pure goodness than by firmness of character and ability in conduct of affairs, since men who are not apt for public business do not suit the requirements of the Company.' Orlandino tells us that though Ignatius felt drawn to men who showed eminent gifts for erudition, he preferred, in the difficulties of the Church, to choose such as knew the world well and were distinguished by their social station.

The fathers were to seek out youths 'of good natural parts, adapted to the acquisition of knowledge and to practical works of utility.' Their pupils were, if possible, to have physical advantages and manners that should render them agreeable.

These points had more of practical value than a bare vocation for piety.

In their dealings with tender consciences, they were to act like 'good fishers of souls, passing over many things in silence as though these had not been observed, until the time came when the will was gained, and the character could be directed as they thought best.'[161] Loyola's dislike for the common forms of monasticism appears in his choice of the ordinary secular priest's cassock for their dress, and in his emancipation of the members from devotional exercises and attendance in the choir.