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Shown here in a sixteenthcentury painting by an unknown artist is Ignatius of Loyola, founder of the Society of Jesus. Loyola is seen kneeling before Pope Paul III, who officially recognized the Jesuits in 1540. A decisive turning point in the direction of the Catholic Reformation and the nature of papal reform came in the 1540s. In 1541, a colloquy had been held at Regensburg in a final attempt to settle the religious division peacefully. Here Catholic moderates, such as Cardinal Contarini, who favored concessions to Protestants in the hope of restoring Christian unity, reached a compromise with Protestant moderates on a number of doctrinal issues.
If “his power to tame lust fails him,” then he must marry. But the Reformation did bring some change to the conception of the family. Both Catholic and Protestant clergy preached sermons advocating a more positive side to family relationships. The Protestants were especially important in developing this new view of the family. Because Protestantism had eliminated any idea of special holiness for celibacy, abolishing both monasticism and a celibate clergy, the family could be placed at the center of human life, and a new stress on “mutual love between man and wife” could be extolled.
The emergence of a new mysticism, closely tied to the traditions of Catholic piety, was especially evident in the life of the Spanish mystic Saint Teresa of Avila (1515–1582). A nun of the Carmelite order, Teresa experienced a variety of mystical visions that she claimed resulted in the ecstatic union of her soul with God. But Teresa also believed that mystical experience should lead to an active life of service on behalf of her Catholic faith. Consequently, she founded a new order of barefoot Carmelite nuns and worked to foster their mystical experiences.