On November 11, 1611, Saint Martin's Day, in a house of the Faubourg Saint Jacques, called the House of Petit Bourbon (the Val-de-Grâce was later built on this same spot), Bérulle and five other priests assembled to constitute a congregation. The aim of this was to "increase the perfection of the priestly calling." But its rule and its spirit had nothing in common with the rule and the spirit of the monastic orders. The Oratorist does not pronounce special vows, and remains under the jurisdiction of his bishop. Bossuet, in his funeral oration on Father Bour-going, splendidly summarized the constitution of the Oratory: "The immense love of Pierre de Bérulle for the Church inspired him with the design of forming a company to which he desired to give no other spirit than the very spirit of the Church nor any other rules than its canons, nor any other superiors than its bishops, nor any other bonds than its charity, nor any other solemn vows than those of baptism and of the priesthood. "There, a holy liberty makes a holy engagement. One obeys without dependence, one governs without commands; all authority is in gentleness, and respect exists without the aid of fear. The charity which banishes fear operates this great miracle, and, with no other yoke than itself, it knows how, not only to capture, but even to annihilate personal will." The Jesuits had returned to France seven years before Pierre de Bérulle created the Oratory. He was not the enemy of the Company of Jesus, since he himself had labored to procure its return to France. His work was none the less opposed to that of Saint Ignatius. "In our body," said a century later an Oratorist who was faithful to the spirit of his congregation, "liberty consists....in wishing and in doing freely what one ought, _quasi liberi_." This _quasi liberi_ is exactly the opposite of the famous _perinde ac cadaver_. We may understand sufficiently why, in the course of time, the Jesuits showed little sympathy for the Oratorists. The work of Pierre de Bérulle must have appeared to them a perilous compromise between Catholic orthodoxy and the detested principles of the Reformation: what good is it to renew, at every moment of one's life, one's adhesion to a rule to which it is more simple and more sure to enchain one's self once for all? Why wish to give one's self at any cost the haughty joy of feeling and exercising one's liberty? And what is this annihilation which allows the will to reassert itself incessantly, vivacious and active? The Jesuits, therefore, were not surprised to see the Oratory threatened by the Jansenist contagion.