At first sight it may seem strange to call some orders ‘active’ and others not. In one sense the contemplative orders are the most active of all: a Cistercian monk who rises at two in the morning, and spends many hours in prayer but as many in hard manual work, could scarcely be called idle. But in die technical sense those orders called ‘active’ are deliberately concerned with the works of active charity—whether spiritual (as in missionary work) or temporal (as in the care of the sick or in educating children). They, like all religious orders from the very beginning, are concerned with the following of the counsels of the Gospels in an organized life according to rule, but the monastic features of stability and a liturgical structure, as well as the characteristic organization of the frairs, are sacrificed in order that dieir particular active work can be more effectively pursued.

Strictly speaking these orders are not orders at all, since they do not take the solemn vows that are the mark of the monks and the friars. But this is a technicality of the canon law which scarcely concerns our present purpose in describing their work. For the active orders first came into being, as did the monks and the friars in their time, to meet a need of the Church and were constituted to meet that need. The Reformation was an immense challenge to the Church, and it was soon evident that new methods were needed to win back people lost to Catholic allegiance and to stimulate the spiritual life of the faithful. It was the Jesuits most of all who were to be the instrument of the reform within the Church that was to be the answer to the Reformation which had caused so great a breach in Christian unity.