The amendment of the original constitution, so as to require fidelity to the pope, was simply a measure of policy and expediency on the part of Loyola, having been suggested to him, as we have seen, after he reached Rome and discovered that it was the only method of removing the scruples of the pope, and obtaining the approval of his new society. Interpreted, therefore, in the light of all the facts, this amendment amounts only and simply to a recognition of the pope as the head of the Church, but not infallible, because that was not then part of the faith of the Church. At the same time, however, Loyola was sagacious enough to provide in the body of the constitution for the infallibility of the general of his society by declaring him as equal to God, and as occupying the place and exercising the authority of Christ. He expected the pope to recognize this by his act of approving the original constitution and establishing the society as a religious order, in imitation of the ancient monastic orders. Whether the pope so understood the constitution or not, can not now be decided; but it is perfectly apparent that Loyola did, as is evidenced by the fact that the vow of each member pledged him to this belief as one of the absolutely controlling principles of the organization. But Loyola made a more conspicuous exhibition of his sagacity by providing, in the secret but practical working of the society, a loophole of escape from the pledge of obedience to the pope whensoever the general deemed this expedient, as, in the sequel, it will appear he frequently did. It is well to repeat here, for illustration, that the pope was not permitted to hold immediate or direct intercourse with the individual members of the society. He was required to regard them only as a company whose members had no power over themselves, and were expressly prohibited from setting up any individual claim to independent thought or action. The pope could consequently convey his desires, or opinions, or commands to the society only through their general; that is, in Loyola's view, as well as in that of the society, the fallible head of the Church could make known his wishes to the infallible head of the society! If the latter occupied the place of God and pronounced his judgments--as the members declared by their vows, and the constitution asserts--then any violation of his commands upon their part was not only heresy within the society, but punishable by the general, no matter what the pope might do or say. The infallible head of the Jesuits became, consequently, in the estimation of the society, superior to the fallible head of the Church in everything that concerned the opinions, sentiments, or action of the members. A man would almost stultify himself who should argue that, in case of conflict between the pope and the general--which has frequently occurred--the society would hesitate about obeying the general and disobeying the pope.