When Loyola obtained the approval of his society from Paul III, he undoubtedly accomplished a great triumph--greater than any he had previously known. It gave him the opportunity of foreseeing that, whensoever thereafter it should be demanded by his own or the interests of the society, he would have it in his power, with a servile host at his command, to create a factious rivalry to the papacy itself. It may be supposed that the pope acted with reference to what he regarded as the welfare of the Church, and under a due sense of his own responsibility; but Loyola experienced no such feeling. Backed by a mere handful of zealots, who were unable to withstand his importunities, and from whom he probably concealed his ulterior designs, he concentrated all his energies upon the single object of obtaining the centralization of power in his own hands, without troubling himself to inquire at whose expense it might be accomplished, or the means to be employed. The pope had his own character as the head of the Church to maintain, while Loyola was a mere "soldier of fortune," seeking adventure, and stimulated by personal ambition to acquire both power and fame by means of an organization with which the pope was not familiar, but which he had constructed in secret, so as to make possible any form of disguise or dissimulation necessary to accomplish his desired ends. It would be unfair to assert, in the absence of explicit proof, that the pope acted otherwise than with reference primarily to the interests of the Church, whilst at the same time he manifestly did not desire to weaken the papal--that is, his own--power. Although he ordered the assembling of what afterwards became the Council of Trent, he was not distinguished as a reforming pope, inasmuch as he was understood to have been constrained to this act to counteract the imperial policy of Charles V, who had threatened a National Council in his own dominions. Yet it is possible that some reforms might have been introduced to which he would have given his assent, provided they had not lessened the authority of the papacy. Loyola was not influenced by any of these motives. He attributed the corruptions of the clergy and the disturbed condition of the Church to the imbecility of the popes, and their inability to contend successfully against the impending evils. And thus influenced, he evidently hoped to put in operation, through the agency of his new society, such instrumentalities as would counteract the existing evils in a manner that would assure the glory of the achievement to himself and his society. He doubtless desired in this way to obtain such fame as would overshadow the papacy itself. Of the contemptuous disregard and defiance of popes who have opposed Jesuit pretensions, we shall hereafter see many and convincing proofs.