The six Fathers, who drew it up, state, in their introduction, that there are two mainstays and supports of the Society of Jesus, "an ardent pursuit of piety and an eminent degree of learning," _ardens pietatis studium et præstans rerum scientia_. If piety is not illumined with the light of learning, it can be, no doubt, of great use to the person who possesses it, but of scarcely any use in the service of the Church and of one's neighbor, in the administration of the Word and of the Sacraments, in the education of youth, in controversies with those who are hostile to the faith, in giving counsel, answering doubts, and in all other offices and functions, which are proper to men of the Order. All these call for an endowment of learning not common, but excelling in its degree. To acquire such learning, it is of supreme consequence that we set before ourselves what path we enter on, what arts we employ, and what means we use; because, unless a ready and tried method be adopted, _ratio facilis ac solers_, much labor is spent in gathering but little fruit; whereas, if the labor of studies be guided by some sage rule, great results are compendiously obtained, at the cost of little research. Then the Commission goes on to say: "We have undertaken to teach, not only members of the Order, but youth from the world outside. The number of this latter class is vast; it includes brilliant talent, and represents the nobility. We cannot imagine that we do justice to our functions, or come up to the expectations formed of us, if we do not feed this multitude of youths, in the same way as nurses do, with food dressed in the best way, for fear they grow up in our schools, without growing much in learning. An additional spur is felt in the circumstance, that whatever concerns us is public and, day after day, is before the eyes of all, even of those who are not well disposed towards us." The Fathers consider it unnecessary to enlarge upon that harmony of views, so much commended in the Constitution, as to matters of public policy or teaching; they say, "sufficient regard could not, up to this, be paid to such harmony; for, when no common order or form was as yet prescribed, every one thought that he could hold what sentiments he liked, and teach them to others in the manner he himself preferred; so that sometimes the members of the Order disagreed as much among themselves, as with others outside."[147] After describing, in vivid terms, the manner in which they had conducted their deliberations, and arrived at conclusions, and how, when any keen dispute had arisen among them,[148] they had divided and distinguished the disputed matter, and had examined it during two and even three days, till they came to settle at last on what all of them accepted, the critics come to the Practice and Order of Studies;[149] and upon this they enlarge, in successive chapters, under the following heads:--