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Welcome to the Jesuits by James Wiley.

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Quote, As the Apostle says to Timothy,
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of his own.

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You need to read.

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Renounce as much as you will all light
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sound theological works, especially the
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And now to SWRB's reading of The Jesuits
by James Wiley, which we hope you find to

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be a great blessing, and which we pray
draws you nearer to the Lord Jesus Christ,

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for he is the way, the truth and the life,
and no man comes to the Father but by him.

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John 14.6.

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This is The Jesuits, chapter 1,
by James Wiley.

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Protestantism had marshaled its spiritual
forces a second time, and placing itself

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at the heart of Christendom, at a point
where three great empires met,

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it was laboring with redoubled vigor to
propagate itself on all sides.

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It was expelling from the air of the world
that ancient superstition born of paganism

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and Judaism, which, like an opaque veil,
had darkened the human mind.

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A new light was breaking on the eyes and a
new life stirring in the souls of men.

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Schools of learning, pure churches and
free nations were springing up in

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different parts of Europe, while hundreds
of thousands of disciples were ready by

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their holy lives or heroic deaths to serve
that great cause, which, having broken

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their ancient fetters, had made them the
heirs of a new liberty and the citizens of

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a new world.

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It was clear that if let alone for only a
few years, Protestantism would achieve a

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victory so complete that it would be vain
for any opposing power to think of

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renewing the contest.

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If that power, which was seated in Geneva,
was to be withstood and the tide of

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victory, which was bearing it to dominion,
rolled back, there must be no longer delay

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in the measures necessary for achieving
such a result.

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It was further clear that armies would
never affect the overthrow of

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Protestantism.

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The strength of Popish Europe had been put
forth to crush it, but all in vain.

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Protestantism had risen only the stronger
from the blows which it was hoped would

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overwhelm it.

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It was plain that other weapons must be
forged and other armies mustered than

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those which Charles and Francis had been
accustomed to lead into the field.

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It was now that the Jesuit Corps was
embodied.

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And it must be confessed that these new
soldiers did more than all the armies of

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France and Spain to stem the tide of
Protestant success and bind victory once

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more to the banners of Rome.

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We've seen Protestantism renew its
energies.

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Rome, too, will show what she's capable of
doing.

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As the tribes of Israel were approaching
the frontier of the promised land,

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a wizard prophet was summoned from the
east to bar the entrance by his

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divinations and enchantments, Balaam.

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As the armies of Protestantism neared
their final victory, there started up the

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Jesuit host with a subtler casuistry and a
darker divination than Balaam's to dispute

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with the reformed, the possession of
Christendom.

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We shall consider that host in its rise,
its equipments, its discipline,

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its diffusion, and its successes.

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Don Inigo Lopez de Recalde, the Ignatius
Loyola of history, was the founder of the

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Order of Jesus, or the Jesuits.

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His birth was nearly contemporaneous with
that of Luther.

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He was the youngest son of one of the
highest Spanish grandees and was born in

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his father's castle of Loyola in the
province of Guiposcoa in 1491.

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His youth was passed at the splendid and
luxurious court of Ferdinand, the

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Catholic.

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Spain at that time was fighting to expel
the Moors, whose presence on her soil she

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accounted at once an insult to her
independence and an affront to her faith.

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She was ending the conflict in Spain but
continuing it in Africa.

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The naturally ardent soul of Ignatius was
set on fire by the religious fervor around

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him.

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He grew weary of the gaieties and
frivolities of the court, nor could even

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the dalliances and adventures of Knight
Errantree satisfy him.

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He thirsted to earn renown on the field of
arms.

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Embarking in the war, which at that time
engaged the religious enthusiasm and

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military chivalry of his countrymen,
he soon distinguished himself by his feats

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of daring.

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Ignatius was bidding fair to take a high
place among warriors and transmit to

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posterity a name encompassed with the halo
of military glory, but with that halo

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only.

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At this stage of his career, an incident
befell him, which cut short his exploits

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on the battlefield and transferred his
enthusiasm and chivalry to another sphere.

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It was the year 1521.

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Luther was uttering his famous no before
the emperor and his princes and summoning

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as with trumpet peal Christendom to arms.

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It is at this moment the young Ignatius,
the intrepid soldier of Spain and about to

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become the yet more intrepid soldier of
Rome, appears before us.

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He is shot up in the town of Pamplona,
which the French are besieging.

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The garrison are hard pressed,
and after some whispered consultations,

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they openly propose to surrender.

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Ignatius deems the very thought of such a
thing dishonor.

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He denounces the proposed act of his
comrades as cowardice, and re-entering the

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citadel with a few companions as
courageous as himself, swears to defend it

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to the last drop of his blood.

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By and by, famine leaves him no
alternative save to die within the walls

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or to cut his way, sword in hand,
through the host of the besiegers.

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He goes forth and joins battle with the
French.

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As he is fighting desperately,
he is struck by a musket ball,

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wounded dangerously in both legs,
and laid senseless on the field.

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Ignatius had ended the last campaign he
was ever to fight with the sword.

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His valor he was yet to display on other
fields, but he would mingle no more on

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those which resound with the clash of arms
and the roar of artillery.

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The bravery of the fallen warrior had won
the respect of the foe.

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Raising him from the ground, where he was
fast bleeding to death, they carried him

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to the hospital of Pamplona, intended him
with care, till he was able to be conveyed

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in a litter to his father's castle.

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Thrice had he to undergo the agony of
having his wounds opened.

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Clenching his teeth and closing his fists,
he bade defiance to pain.

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Not a groan escaped him while under the
torture of the surgeon's knife,

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but the tardy passage of the weeks and
months, during which he waited the slow

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healing of his wounds, inflicted on his
ardent spirit a keener pain than had the

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probing knife on his quivering limbs.

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Fettered to his couch, he chafed at the
inactivity to which he was doomed.

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Romances of chivalry and tales of war were
brought to him to beguile the hours.

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These exhausted, other books were
produced, but of a somewhat different

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character.

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This time it was the legends of the saints
that were brought the bedrid night.

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The tragedy of the early Christian martyrs
passed before him as he read.

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Next came the monks and hermits,
the Thebake deserts and the Sinaitic

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mountains.

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With an imagination on fire, he perused
the story of the hunger and cold they had

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braved, of the self-conquest they had
achieved, of the battles they had waged

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with evil spirits, of the glorious vision
that had been vouchsafed them,

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and the brilliant rewards they had gained
in the lasting reverence of earth and the

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felicities and dignities of heaven.

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He panted to rival these heroes,
whose glory was of a kind so bright and

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pure that, compared with it, the renown of
the battlefield was dim and sordid.

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His enthusiasm and ambition were as
boundless as ever, but now they were

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directed into a new channel.

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Henceforward, the current of his life was
changed.

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He had laid down a knight of the burning
sword, to use the words of his biographer

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Vieira, but he rose up from it a saint of
the burning torch.

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The change was a sudden and violent one,
and drew after it vast consequences,

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not to Ignatius only and the men of his
own age, but to millions of the human race

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in all countries of the world,
and in all the ages that have elapsed

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since.

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He who lay down on his bed the fiery
soldier of the Emperor, rose from it the

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yet more fiery soldier of the Pope.

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The weakness occasioned by loss of blood,
the morbidity produced by long seclusion,

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the irritation of acute and protracted
suffering, joined to a temperament highly

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excitable, and a mind that had fed on
miracles and visions, till its enthusiasm

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had grown into fanaticism, accounts in
part for the transformation which Ignatius

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had undergone.

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Though the balance of his intellect was
now sadly disturbed, his shrewdness,

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his tenacity, and his daring remained.

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Set free from the fetters of calm reason,
these qualities had freer scope than ever.

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The wing of his earthly ambition was
broken, but he could take his flight

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heavenward.

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If earth was forbidden him, the celestial
domains stood open, and there worthier

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exploits and more brilliant rewards
awaited his prowess.

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The heart of a soldier plucked out,
and that of a monk given him, Ignatius

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vowed before leaving his sick chamber to
be the slave, the champion, the

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knight-errant of Mary.

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And she was the lady of his soul,
and after the manner of dutiful nights,

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he immediately repaired to her shrine at
Montserrat, hung up his arms before her

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image, and spent the night in watching
them.

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But reflecting that he was a soldier of
Christ, that great monarch who had gone

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forth to subjugate all the earth,
he resolved to eat no other food,

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wear no other raiment than his king had
done, and endure the same hardships and

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vigils.

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Laying aside his plume, his coat of mail,
his shield and sword, he donned the cloak

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of the mendicant.

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Wrapped in sordid rags, says Döller,
an iron chain and prickly girdle pressing

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on his naked body, covered with filth,
with uncombed hair and untrimmed nails,

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he retired to a dark mountain in the
vicinity of Manresa, where was a gloomy

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cave in which he made his abode for some
time.

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There he subjected himself to all the
penances and mortifications of the early

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Anchorites, whose holiness he emulated.

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He wrestled with the evil spirit,
talked to voices audible to no ear but his

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own, fasted for days on end till his
weakness was such that he fell into a

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swoon.

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One day was found at the entrance of his
cave lying on the ground, half dead.

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The cave at Manresa recalls vividly to our
memory the cell at Erfurt.

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The same austerities, vigils,
mortifications and mental efforts and

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agonies which were undergone by Ignatius
Loyola had but a very few years before

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this been passed through by Martin Luther.

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So far the career of the founder of the
Jesuits and that of the champion of

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Protestantism were the same.

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Both had set before them a high standard
of holiness.

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Both had all but sacrificed life to reach
it.

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But at the point to which we have come,
the courses of the two men widely diverge.

14:58.460 --> 15:03.440
Both hitherto in their pursuit of truth
and holiness had traveled by the same

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road.

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But now we see Luther turning to the
Bible, the light that shines in a dark

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place, the sure word of prophecy.

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Ignatius Loyola, on the other hand,
surrenders himself to visions and

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revelations.

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As Luther went onward, the light grew only
the brighter around him.

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He had turned his face to the sun.

15:25.700 --> 15:31.420
Ignatius had turned his gaze inward upon
his own beclouded mind and verified the

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saying of the wise man, quote,
he who wandereth out of the way of

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understanding shall remain in the
congregation of the dead, end of quote.

15:42.220 --> 15:48.040
Finding him half examine it at the mouth
of his cave, sympathizing friends carried

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Ignatius to the town of Manresa.

15:50.840 --> 15:55.180
Continuing there the same course of
penances and self mortifications which he

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had pursued in solitude, his bodily
weakness greatly increased.

16:00.280 --> 16:04.700
But he was more than recompensed by the
greater frequency of those heavenly

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visions with which he now began to be
favored.

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In Manresa, he occupied a cell in the
convent.

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And as he was then projecting a pilgrimage
to Jerusalem, he began to qualify himself

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for this holy journey by a course of the
severest penances.

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He scourged himself thrice a day,
says Ranke.

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He rose up to prayer at midnight and
passed seven hours of each day on his

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knees.

16:33.410 --> 16:37.650
It will hardly do to say that this
marvelous case is merely an instance of an

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unstrung bodily condition and of vicious
mental stimulants abundantly supplied,

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where the thirst for adventure and
distinction was still unquenched.

16:47.030 --> 16:54.330
A closer study of the case will show that
there was in it an awakening of the

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conscience.

16:55.370 --> 17:01.310
There was a sense of sin, its awful
demerit, and its fearful award.

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Loyola too would seem to have felt the
terrors of death and the pains of hell.

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He had spent three days in Montserrat in
confessing the sins of all his past life.

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But on a more searching review of his
life, finding that he had omitted many

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sins, he renewed and simplified and
amplified his confession at Manresa.

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If he found peace, it was only for a short
while.

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Again, his sense of sin would return.

17:31.430 --> 17:36.810
And to such a pitch did his anguish rise
that thoughts of self-destruction came

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into his mind.

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Approaching the window of his cell,
he was about to throw himself from it when

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it suddenly flashed upon him that the act
was abhorrent to the Almighty.

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And he withdrew, crying out, Lord,
I will not do aught that may offend Thee.

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One day he awakened as from a dream.

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Now I know, said he to himself,
that all these torments are from the

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assaults of Satan.

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I'm tossed between the promptings of the
good spirit, who would have me be at

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peace, and the dark suggestions of the
evil one, who seeks continually to terrify

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me.

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I'll have done with this warfare.

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I'll forget my past life.

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I'll open these wounds not again.

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Now Luther, in the midst of tempest as
terrible, had come to a similar

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resolution.

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Awaking as from a frightful dream,
he lifted up his eyes and saw one who had

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borne his sins upon his cross.

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And like the mariner who clings amid the
surging billows to the rock, Luther was at

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peace because he had anchored his soul on
an almighty foundation.

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But, says Ranky, speaking of Loyola and
the course he had now resolved to pursue,

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this was not so much the restoration of
his peace as a resolution.

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It was an engagement entered into by the
will, rather than a conviction to which

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the submission of the will is inevitable.

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It required no aid from scripture.

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It was based on the belief that he
entertained of an immediate connection

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between himself and the world of spirits.

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This would never have satisfied Luther.

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No inspirations, no visions, would Luther
admit.

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All were, in his opinion alike,
injurious.

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He would have the simple, written,
indubitable word of God alone.

19:31.770 --> 19:36.790
From the hour that Ignatius resolved to
think no more of his sins, his spiritual

19:36.790 --> 19:40.590
horizon began, as he believed,
to clear up.

19:41.470 --> 19:45.790
All his gloomy terrors receded with the
past which he had consigned to oblivion.

19:46.610 --> 19:51.990
His bitter tears were dried up and his
heavy sighs no longer resounded through

19:51.990 --> 19:53.230
the convent halls.

19:54.110 --> 19:57.910
He was taken, he felt, into more intimate
communion with God.

19:58.570 --> 20:03.850
The heavens were opened that he might have
a clearer insight into divine mysteries.

20:04.170 --> 20:08.850
True, the spirit had revealed these things
in the mourning of the world through

20:08.850 --> 20:13.850
chosen and accredited channels and
inscribed them on the page of inspiration

20:13.850 --> 20:16.070
that all might learn them from that
infallible source.

20:16.170 --> 20:20.390
But Ignatius did not search for these
mysteries in the Bible.

20:21.370 --> 20:25.030
Favored above the sons of men,
he received them, as he thought,

20:25.790 --> 20:29.230
in revelations made specially to himself.

20:30.390 --> 20:36.530
Alas, his hour had come and passed,
and the gate that would have ushered him

20:36.530 --> 20:43.170
in amid celestial realities and joys was
shut, and henceforward he must dwell amid

20:43.170 --> 20:45.590
fantasies and dreams.

20:46.930 --> 20:51.130
It was intimated to him one day that he
should yet see the Savior in person.

20:51.950 --> 20:54.230
He had not long to wait for the promised
revelation.

20:55.070 --> 21:00.150
At mass, his eyes were opened,
and he saw the incarnate God in the host.

21:01.010 --> 21:05.150
What farther proof did he need of
transubstantiation, seeing the whole

21:05.150 --> 21:06.790
process had been shown to him?

21:07.870 --> 21:12.210
A short while thereafter, the Virgin
revealed herself with equal plainness to

21:12.210 --> 21:13.450
his bodily eyes.

21:14.430 --> 21:18.430
Not fewer than thirty such visits did
Loyola receive.

21:19.310 --> 21:23.150
One day, as he sat on the steps of the
church of St. Dominic at Manresa,

21:23.870 --> 21:29.390
singing a hymn to Mary, he suddenly fell
into a reverie and had the symbol of the

21:29.390 --> 21:36.550
ineffable mystery of the Trinity shown to
him under the figure of three keys of a

21:36.550 --> 21:37.450
musical instrument.

21:38.570 --> 21:42.970
He sobbed for very joy, and entering the
church, began publishing the miracle.

21:43.870 --> 21:49.610
On another occasion, as he walked along
the banks of the Lobregat that waters

21:49.610 --> 21:56.550
Manresa, he sat down, and fixing his eyes
intently on the stream, many divine

21:56.550 --> 22:01.550
mysteries became apparent to him,
such as other men, says his biographer

22:01.550 --> 22:06.430
Muffrey, can with great difficulty
understand after much reading,

22:07.210 --> 22:09.310
long vigils, study.

22:10.150 --> 22:15.830
Well, this narration places us beside the
respective springs of Protestantism and

22:16.790 --> 22:17.370
Ultramontanism.

22:18.150 --> 22:22.010
The source from which the one is seen to
issue is the word of God.

22:22.830 --> 22:29.310
To it, Luther swore fealty, and before it,
he hung up his sword like a true knight

22:29.310 --> 22:31.190
when he received ordination.

22:31.670 --> 22:36.710
The other is seen to be the product of a
clouded yet proud and ambitious

22:36.710 --> 22:43.010
imagination and a wayward will,
and therewith have corresponded the fruits

22:43.010 --> 22:46.650
as the past three centuries bear witness.

22:47.730 --> 22:52.170
The one principle has gathered around it a
noble host clad in the panoply of purity

22:52.170 --> 22:52.850
and truth.

22:53.990 --> 22:59.210
In the wake of the other has come the dark
army of the Jesuits.

23:00.590 --> 23:04.730
Chapter 2, Loyola's First Disciples.

23:05.650 --> 23:09.810
Among the wonderful things shown to
Ignatius Loyola by special revelation was

23:09.810 --> 23:11.550
a vision of two great camps.

23:12.230 --> 23:14.430
The center of the one was placed at
Babylon.

23:15.530 --> 23:18.790
Over it, there floated the gloomy ensign
of the Prince of Darkness.

23:19.730 --> 23:24.670
The Heavenly King had erected his standard
on Mount Zion and made Jerusalem his

23:24.670 --> 23:25.150
headquarters.

23:26.230 --> 23:30.450
In the war of which these two camps were
the symbols and the issues of which were

23:30.450 --> 23:35.030
to be grand beyond all former precedent,
Loyola was chosen, he believed,

23:35.310 --> 23:37.030
to be one of the chief captains.

23:37.830 --> 23:40.190
He longed to place himself at the center
of action.

23:41.030 --> 23:42.410
The way thither was long.

23:43.510 --> 23:48.350
Wide oceans and gloomy deserts had to be
traversed and hostile tribes passed

23:48.350 --> 23:53.830
through, but he had an iron will,
a boundless enthusiasm, and what was more,

23:54.570 --> 23:55.530
a divine call.

23:56.250 --> 23:58.150
For such it seemed to him in his delusion.

23:59.030 --> 24:05.470
He set out penniless in 1523, begging his
bread by the way he arrived at Barcelona.

24:06.410 --> 24:10.370
There he embarked in a ship which landed
him on the shore of Italy.

24:11.290 --> 24:16.770
Thus, traveling on foot after long months
and innumerable hardships, he entered in

24:16.770 --> 24:19.190
safely the gates of Jerusalem.

24:20.170 --> 24:25.250
But the reception that awaited him in the
holy city was not such as he had fondly

24:25.250 --> 24:26.010
anticipated.

24:26.590 --> 24:32.170
His rags, his uncombed locks, which almost
hid his emaciated features, but ill

24:32.170 --> 24:35.790
accorded with the magnificence of the
errand which had brought him to that

24:35.790 --> 24:36.250
shore.

24:37.350 --> 24:41.510
Loyola thought of doing in his single
person what the armies of the Crusaders

24:41.510 --> 24:43.730
had failed to do by their combined
strength.

24:44.610 --> 24:49.530
The head of the Romanists in Jerusalem saw
in him rather the mendicant than the

24:49.530 --> 24:54.970
warrior, and fearing doubtless that should
he offer battle to the Crescent,

24:55.530 --> 25:00.670
he was more likely to provoke a tempest of
Turkish fanaticism than drive back the

25:00.670 --> 25:01.650
hordes of the infidel.

25:01.890 --> 25:05.430
He commanded him to desist under the
threat of excommunication.

25:06.770 --> 25:13.770
Thus withstood Loyola, returned to
Barcelona, which he reached in 1524.

25:14.910 --> 25:18.430
Derision and insults awaited his arrival
in his native Spain.

25:18.930 --> 25:23.750
His countrymen failed to see the grand
aims he cherished beneath his rags,

25:23.990 --> 25:30.370
nor could they divine the splendid career
and the immortality of fame which were to

25:30.370 --> 25:33.270
emerge from this present squalor and
debasement.

25:33.870 --> 25:37.890
But not for one moment did Loyola's own
faith falter in his great destiny.

25:38.630 --> 25:43.410
He had the art, but known only to those
fated to act a great part of converting

25:43.410 --> 25:49.030
impediments into helps, and extracting new
experience and fresh courage from

25:49.030 --> 25:49.910
disappointment.

25:50.890 --> 25:55.510
His repulsion from the holy fields had
taught him that Christendom, and not Asia,

25:56.390 --> 26:01.950
was the predestined scene of his warfare,
and that he was to do battle not with the

26:01.950 --> 26:06.690
infidels of the East, but with the
ever-growing hosts of heretics in Europe.

26:07.590 --> 26:11.570
But to meet the Protestant on his own
ground, and to fight him with his own

26:11.570 --> 26:15.830
weapons, was a still more difficult task
than to convert the Saracen.

26:16.890 --> 26:21.750
He felt that meanwhile he was destitute of
the necessary qualifications, but it was

26:21.750 --> 26:23.890
not too late to acquire them.

26:25.030 --> 26:29.850
Though a man of 35, he put himself to
school at Barcelona, and there,

26:30.570 --> 26:34.650
seated amid the youth of the city,
he prosecuted the study of Latin.

26:35.510 --> 26:40.570
Having acquired some mastery of this
tongue, he removed in 1526 to the

26:40.570 --> 26:43.870
University of Alcala to commence theology.

26:44.590 --> 26:46.510
In a little space, he began to preach.

26:47.590 --> 26:52.570
Discovering a vast zeal in the propagation
of his tenets, and no little success in

26:52.570 --> 26:58.150
making disciples, male and female,
the Inquisition, deeming both the man and

26:58.150 --> 27:01.170
his aims somewhat mysterious, arrested
him.

27:02.130 --> 27:07.910
The order of the Jesuits was on the point
of being nipped in the bud, but finding in

27:07.910 --> 27:12.770
Loyola no heretical bias, the Fathers
dismissed him on his promise of holding

27:12.770 --> 27:13.410
his peace.

27:14.250 --> 27:19.370
He repaired to Salamanca, but there too he
encountered similar obstacles.

27:20.290 --> 27:24.910
It was not agreeable thus to champ the
curb of privilege and canonical authority,

27:25.590 --> 27:27.750
but administered to him a wholesome
discipline.

27:28.570 --> 27:32.910
It sharpened his circumspection and
shrewdness, without in the least abating

27:32.910 --> 27:33.650
his ardor.

27:34.470 --> 27:39.310
Holding fast by his grand purpose,
he quitted his native land, and repairing

27:39.310 --> 27:45.350
in 1528 to Paris, entered himself as a
student in the College of St. Barbara.

27:46.210 --> 27:51.610
In the world of Paris, he became more
practical, but the flame of his enthusiasm

27:51.610 --> 27:52.870
still burned on.

27:53.390 --> 27:58.610
Through penance, through study,
through ecstatic visions, and occasional

27:58.610 --> 28:04.250
checks, he pursued with unshaken faith and
unquenched resolution, his celestial

28:04.250 --> 28:10.390
calling as the leader of a mighty
spiritual army, of which he was to be the

28:10.390 --> 28:16.090
creator, and which was to wage victorious
battle with the hosts of Protestantism.

28:17.350 --> 28:24.530
Loyola's residence in Paris, which was
from 1528 to 1535, coincides with the

28:24.530 --> 28:28.330
period of greatest religious excitement in
the French capital.

28:28.710 --> 28:33.510
Discussions were at that time of hourly
occurrence in the streets, in the halls of

28:33.510 --> 28:35.490
the Sorbonne, and at the royal table.

28:37.070 --> 28:41.090
Loyola must have witnessed all the
stirring and tragic scenes we've already

28:41.090 --> 28:41.850
described.

28:42.450 --> 28:45.630
He may have stood by the stake of Berquin.

28:46.210 --> 28:52.050
He had seen with indignation, doubtless,
the saloons of the Louvre open for the

28:52.050 --> 28:53.050
Protestant sermon.

28:53.730 --> 28:58.450
He had felt the great shock which France
received from the placards and taken part,

28:58.530 --> 29:01.550
it may be, in the bloody rites of her
great day of expiation.

29:02.370 --> 29:07.850
It's easy to see how amid excitements like
these, Loyola's zeal would burn stronger

29:07.850 --> 29:14.850
than every hour, but his ardor did not
hurry him into action till all was ready.

29:15.550 --> 29:22.310
The blow he meditated was great,
and time, patience, and skill were

29:22.310 --> 29:26.770
necessary to prepare the instruments by
whom he was to inflict it.

29:27.830 --> 29:32.990
It chanced that two young students shared
with Loyola his rooms in the College of

29:32.990 --> 29:33.590
Saint Barbara.

29:34.070 --> 29:36.590
The one was Peter Fabre from Savoy.

29:37.510 --> 29:40.150
His youth had been passed amid his
father's flocks.

29:40.830 --> 29:45.250
The majesty of the silent mountains had
sublimed his natural piety into

29:45.250 --> 29:50.750
enthusiasm, and one night on bended knee
under the star bestudied vault,

29:51.090 --> 29:54.470
he devoted himself to God in a life of
study.

29:55.570 --> 30:00.490
The other companion of Loyola was Francis
Xavier of Papaluna in Navarre.

30:01.050 --> 30:07.130
For 500 years his ancestors had been
renowned as warriors, and his ambition was

30:07.130 --> 30:12.910
by becoming a scholar to enhance the fame
of his house by adding to its glory in

30:12.910 --> 30:16.150
arms the yet pure glory of learning.

30:16.910 --> 30:23.070
These two, the humble Savoyard and the
highborn Navarres, Loyola had resolved

30:23.070 --> 30:24.770
should be his first disciples.

30:25.430 --> 30:31.070
As the artist selects his block,
and with skillful eye and plastic hand

30:31.070 --> 30:36.310
bestows touch after touch of the chisel,
till at last the superfluous parts are

30:36.310 --> 30:41.650
cleared away, and the statue stands forth
so complete and perfect in its symmetry

30:41.650 --> 30:47.730
that the dead stone seems to breathe,
so did the future general of the Jesuit

30:47.730 --> 30:54.150
army proceed to mold and fashion his two
companions, Fabre and Xavier.

30:55.650 --> 31:00.450
The former was soft and pliable,
easily took the shape which the master

31:00.450 --> 31:01.630
hand sought to communicate.

31:01.810 --> 31:09.310
The other was obdurate like the rocks of
his native mountains, but the patience and

31:09.310 --> 31:14.390
genius of Loyola finally triumphed over
his pride of family and haughtiness of

31:14.390 --> 31:14.790
spirit.

31:15.650 --> 31:19.030
He first of all won their affection by
certain disinterested services.

31:19.950 --> 31:24.950
He next excited their admiration by the
loftiness of his own asceticism.

31:25.590 --> 31:30.650
He then imparted to them his grand project
and fired them with the ambition of

31:30.650 --> 31:33.410
sharing with him in the accomplishment of
it.

31:34.050 --> 31:37.590
Having brought them thus far, he entered
them on a course of discipline,

31:37.910 --> 31:43.630
the design of which was to give them those
hearty qualities of body and soul which

31:43.630 --> 31:49.090
would enable them to fulfill their lofty
vocation as leaders in an army.

31:49.830 --> 31:55.710
Every soldier in which was to be tried and
hardened in the fire as he himself had

31:55.710 --> 31:55.950
been.

31:56.670 --> 31:59.050
He exacted of them frequent confession.

31:59.470 --> 32:03.830
He was equally rigid as regarded their
participation in the Eucharist.

32:04.530 --> 32:08.290
The one exercise trained them in
submission, the other fed the flame of

32:08.290 --> 32:14.030
their zeal and thus the two cardinal
qualities which Loyola demanded in all his

32:14.030 --> 32:16.370
followers were developed side by side.

32:17.310 --> 32:20.890
Severe bodily mortifications were also
enjoined upon them.

32:21.750 --> 32:24.690
Three days and three nights did he compel
them to fast.

32:25.730 --> 32:30.170
During the severest winters when carriages
might be seen to traverse the frozen

32:30.170 --> 32:34.570
Seine, he would not permit Fabre the
slightest relaxation of discipline.

32:35.670 --> 32:40.150
Thus it was that he mortified their pride,
taught them to despise wealth,

32:40.770 --> 32:46.530
schooled them to brave danger and contend
luxury and inured them to cold hunger and

32:46.530 --> 32:46.870
toil.

32:47.710 --> 32:53.110
In short, he made them dead to every
passion save that of the holy war in which

32:53.110 --> 32:55.190
they were to bear arms.

32:56.130 --> 32:57.410
A beginning had been made.

32:58.170 --> 33:03.030
The first recruits had been enrolled in
that army which was speedily to swell into

33:03.030 --> 33:09.150
a mighty host and unfurl its gloomy
ensigns and win its dismal triumphs in

33:09.150 --> 33:09.850
every land.

33:10.970 --> 33:15.810
We can imagine Loyola's joy as he
contemplated these two men fashioned so

33:15.810 --> 33:17.750
perfectly in his own likeness.

33:18.450 --> 33:24.210
The same master artificer who had molded
these two could form others, in short,

33:24.330 --> 33:24.910
any number.

33:25.870 --> 33:30.030
The list was soon enlarged by the addition
of four other disciples.

33:30.250 --> 33:36.110
Their names, obscure then, but in later
years to shine with a fiery splendor were

33:36.110 --> 33:42.870
Jacob Lannes, Alfonso Samorin,
Nicolas Bobadilla and Simon Rodriguez.

33:43.850 --> 33:47.690
The first three were Spaniards,
the fourth was a Portuguese.

33:48.730 --> 33:54.170
They were seven in all, but the accession
of two others increased them to nine and

33:54.170 --> 33:57.310
now they resolved on taking their first
step.

33:58.570 --> 34:06.010
On the 15th of August, 1534, Loyola,
followed by his nine companions,

34:06.350 --> 34:11.630
entered the subterranean chapel of the
church of Montmartre at Paris.

34:12.730 --> 34:17.470
And mass being said by Fabre, who had
received priest's orders, the company,

34:17.710 --> 34:22.590
after the usual vow of chastity and
poverty, took a solemn oath to dedicate

34:22.590 --> 34:27.490
their lives to the conversion of the
Saracens, or should circumstances make

34:27.490 --> 34:33.490
that attempt impossible, to lay themselves
and their services unreservedly at the

34:33.490 --> 34:34.950
feet of the Pope.

34:35.910 --> 34:40.890
They healed their oath, sealed their oath
by now receiving the host.

34:41.730 --> 34:45.590
The day was chosen because it was the
anniversary of the Assumption of the

34:45.590 --> 34:50.910
Virgin, the place because it was
consecrated to Mary, the Queen of Saints

34:50.910 --> 34:56.330
and Angels, from whom, as Loyola firmly
believed, he had received his mission.

34:57.230 --> 35:01.050
The army thus enrolled was little,
and it was great.

35:01.510 --> 35:05.590
It was little when counted, it was great
when weighed.

35:06.290 --> 35:11.510
In sublimity of aim and strength of faith,
using the term in its mundane sense,

35:12.050 --> 35:16.430
it wielded a power before which nothing on
earth, one principle accepted,

35:17.210 --> 35:18.590
should be able to stand.

35:19.710 --> 35:24.510
To foster the growth of this infant
Hercules, Loyola had prepared beforehand

35:24.510 --> 35:27.730
his book entitled Spiritual Exercises.

35:28.570 --> 35:33.030
This is a body of rules for teaching men
how to conduct the work of their

35:33.030 --> 35:33.670
conversion.

35:34.410 --> 35:40.610
It consists of four grand meditations,
and the penitent, retiring into solitude,

35:40.870 --> 35:47.730
is to occupy absorbingly his mind on each
in succession during the space of the

35:47.730 --> 35:50.230
rising and setting of seven suns.

35:51.290 --> 35:56.210
It may be fitly styled a journey from the
gates of destruction to the gates of

35:56.210 --> 36:01.810
paradise, mapped out in stages so that
might be gone in the short period of four

36:01.810 --> 36:02.290
weeks.

36:04.190 --> 36:07.270
There are a few more remarkable books in
the world.

36:08.250 --> 36:12.870
It combines the self-denial and
mortification of the Brahman with the

36:12.870 --> 36:17.390
asceticism of the anchorite, the ecstasies
of the schoolmen.

36:18.030 --> 36:23.690
It professes like the Quran to be a
revelation, the book of Exercises says a

36:23.690 --> 36:30.270
Jesuit was truly written by the finger of
God and delivered to Ignatius by the Holy

36:30.270 --> 36:31.510
Mother of God.

36:32.670 --> 36:39.750
The Spiritual Exercises, we have said,
was a body of rules by following which one

36:39.750 --> 36:44.150
could effect upon himself that great
change which in biblical and theological

36:44.150 --> 36:46.590
language is termed conversion.

36:47.750 --> 36:52.130
The book displayed on the part of its
author great knowledge of the human heart.

36:52.550 --> 36:56.790
The method prescribed was an adroit
imitation of that process of conviction,

36:57.990 --> 37:04.690
of alarm, of enlightenment, and of peace
through which the Holy Spirit leads the

37:04.690 --> 37:07.510
soul that undergoes that change in very
deed.

37:08.510 --> 37:13.510
This divine transformation was at that
hour taking place in thousands of

37:13.510 --> 37:15.490
instances in the Protestant world.

37:16.510 --> 37:22.570
Loyola, like the magicians of old who
strove to rival Moses, wrought with his

37:22.570 --> 37:24.810
enchantments to produce the same miracle.

37:25.930 --> 37:27.730
Let us observe how he proceeded.

37:28.010 --> 37:34.590
The person was, first of all, to go aside
from the world by entirely isolating

37:34.590 --> 37:36.570
himself from all the affairs of life.

37:37.710 --> 37:44.130
In the solemn stillness of his chamber,
he was to engage in four meditations each

37:44.130 --> 37:48.330
day, the first at daybreak, the last at
midnight.

37:49.310 --> 37:54.030
To assist the action of the imagination on
the soul, the room was to be artificially

37:54.030 --> 37:59.730
darkened, and on its walls were to be
suspended pictures of hell and other

37:59.730 --> 38:00.330
horrors.

38:01.370 --> 38:07.390
Sin, death, and judgment were exclusively
to occupy the thoughts of the penitent

38:07.390 --> 38:09.850
during the first week of his seclusion.

38:11.330 --> 38:15.390
He was to ponder upon them till,
in a sense, he beheld the vast

38:15.390 --> 38:22.350
conflagration of hell, its wailings,
shrieks, and blasphemies, felt the worm of

38:22.350 --> 38:29.470
conscience, and, fine, touched those fires
by whose contact the souls of the

38:29.470 --> 38:31.390
reprobate are scorched.

38:33.130 --> 38:38.710
The second week, he was to withdraw his
eye from these dreadful spectacles and fix

38:38.710 --> 38:40.690
it upon the Incarnation.

38:41.450 --> 38:44.690
It's no longer the wailings of the lost
that fill the ears.

38:44.790 --> 38:46.730
He sits in his darkened chamber.

38:47.110 --> 38:53.230
It's the song of the angel announcing the
birth of the child and Mary acquiescing in

38:53.230 --> 38:54.430
the work of redemption.

38:55.450 --> 38:59.710
At the feet of the Trinity, he's directed
to pour out the expression of the

38:59.710 --> 39:06.110
gratitude and praise with which continued
meditation on these themes causes his soul

39:06.110 --> 39:07.590
to overflow.

39:08.770 --> 39:13.410
The third week is to witness the solemn
act of the soul's enrollment in the army

39:13.410 --> 39:19.270
of that great captain who bowed the
heavens and came down in his Incarnation.

39:20.290 --> 39:24.170
Two cities are before the devotee,
Jerusalem and Babylon.

39:25.190 --> 39:27.230
In which will he choose to dwell?

39:27.970 --> 39:29.970
Two standards are displayed in his sight.

39:30.150 --> 39:31.450
Under which will he fight?

39:32.430 --> 39:36.590
Here, a broad and brave pennant floats
freely on the wind.

39:37.830 --> 39:43.230
Its golden folds bear the motto,
Pride, Honor, Riches.

39:43.950 --> 39:49.890
Here is another, but how unlike the motto
inscribed upon it, Poverty, Shame,

39:50.750 --> 39:51.270
Humility.

39:52.450 --> 39:55.490
On all sides resounds the cry,
To arms!

39:56.550 --> 39:59.870
He must make his choice and he must make
it now.

40:00.790 --> 40:04.850
For the seventh son of his third week is
hastening to the setting.

40:05.350 --> 40:10.990
It is under the banner of poverty that he
elects to win the incorruptible crown.

40:11.190 --> 40:16.150
Now comes the fourth and last week and
with it there comes a great change in the

40:16.150 --> 40:17.750
subjects of his meditation.

40:18.770 --> 40:22.610
He is to dismiss all gloomy ideas,
all images of terror.

40:23.430 --> 40:28.190
The gates of Hades are to be closed and
those of a new life opened.

40:28.890 --> 40:30.390
It is morning with him.

40:30.750 --> 40:34.910
It is a springtime that has come to him
and he is to surround himself with light

40:35.380 --> 40:36.830
and flowers and odors.

40:37.990 --> 40:40.130
It's the Sabbath of a spiritual creation.

40:40.550 --> 40:47.230
He is to rest, to taste in that rest the
prelude, the everlasting joys.

40:47.430 --> 40:53.670
This mood of mind he is to cultivate while
seven sons rise and set upon him.

40:53.890 --> 40:58.810
He's now perfected and fit to fight in the
army of the great captain.

41:00.770 --> 41:06.190
Well a not unsimilar course of mental
discipline as our history has already

41:06.190 --> 41:11.270
shown did Wycliffe, Luther, and Calvin
pass through before they became captains

41:11.270 --> 41:12.770
in the army of Christ.

41:13.310 --> 41:15.650
They began in a horror of great darkness.

41:16.330 --> 41:19.690
Through that cloud there broke upon the
revelation of the crucified.

41:20.670 --> 41:25.370
Throwing the arms of their faith around
the tree of expiation and clinging to it

41:25.370 --> 41:29.230
they entered into peace and tasted the
joys to come.

41:30.330 --> 41:35.090
How like yet how unlike are these two
courses?

41:36.090 --> 41:39.170
In the one the penitent finds a savior on
whom he leans.

41:39.650 --> 41:46.470
In the other he lays hold on a rule by
which he works and works as methodically

41:46.470 --> 41:50.030
and regularly as a piece of machinery.

41:50.710 --> 41:56.010
Beginning on a certain day he finishes
like stroke of clock duly as the seventh

41:56.010 --> 41:59.690
son of the fourth week is sinking below
the horizon.

42:00.590 --> 42:05.690
We trace in the one the action of the
imagination, fostering one over mastering

42:05.690 --> 42:10.310
passion into strength until the person
becomes capable of attempting the most

42:10.310 --> 42:14.790
daring enterprises and enduring the most
dreadful sufferings.

42:15.350 --> 42:22.530
In the other we behold the intervention of
a divine agent who plants in the soul a

42:22.530 --> 42:26.590
new principle and then seduces a new life.

42:27.730 --> 42:33.190
The war in which Loyola and his nine
companions enrolled themselves when on the

42:33.190 --> 42:40.850
15th of August 1534 they made their vow in
the church of Montmartre was to be waged

42:40.850 --> 42:42.870
against the Saracens of the east.

42:43.930 --> 42:49.770
They acted so far on their original design
as to proceed to Venice where they learned

42:49.770 --> 42:53.090
that their project was meanwhile
impracticable.

42:54.270 --> 42:59.590
The war which had just broken out between
the republic and the port had closed the

42:59.590 --> 43:00.710
gates of Asia.

43:01.650 --> 43:08.430
They took this as an intimation that the
field of their operations was to be in the

43:08.430 --> 43:09.330
western world.

43:09.990 --> 43:14.170
Returning on their path they now directed
their steps towards Rome.

43:15.130 --> 43:18.990
In every town through which they passed on
their way to the eternal city they left

43:18.990 --> 43:24.050
behind them an immense reputation for
sanctity by their labors in the hospitals

43:24.050 --> 43:28.030
and their earnest addresses to the
populace on the streets.

43:28.830 --> 43:32.930
As they drew nigh to Rome and the hearts
of some of his companions were beginning

43:32.930 --> 43:39.410
to despond, Loyola was cheered by a vision
in which Christ appeared and said to him,

43:39.810 --> 43:43.550
in Rome will I be gracious unto thee.

43:44.410 --> 43:47.830
The hopes this vision inspired were not to
be disappointed.

43:48.830 --> 43:52.550
Entering the gates of the capital of
Christendom and throwing themselves at the

43:52.550 --> 43:57.470
feet of Paul the third pope, they met a
most gracious reception.

43:58.730 --> 44:02.570
The pope hailed their offer of assistance
as most opportune.

44:02.770 --> 44:08.410
Mighty dangers at that hour threatened the
papacy and with a half of Europe in revolt

44:08.750 --> 44:13.910
and the old monkish orders become
incapable, this new and unexpected aid

44:13.910 --> 44:15.190
seemed sent by heaven.

44:16.190 --> 44:21.530
The rules and constitution of the new
order were drafted and ultimately approved

44:21.530 --> 44:22.950
by the pope.

44:23.750 --> 44:28.930
Two peculiarities in the constitution of
the proposed order specially recommended

44:28.930 --> 44:30.570
in the eyes of Paul the third.

44:30.690 --> 44:34.390
The first was its vow of unconditional
obedience.

44:35.390 --> 44:39.950
The society swore to obey the pope as an
army obeys its general.

44:40.970 --> 44:47.810
It was not canonical but military
obedience which its members offered him.

44:48.990 --> 44:54.230
They would go to whatsoever place at
whatsoever time and on whatsoever errand

44:54.230 --> 44:56.150
he should be pleased to order them.

44:56.770 --> 45:01.350
They were in short to be not so much monks
as soldiers.

45:02.230 --> 45:06.410
The second peculiarity was that their
services were to be wholly gratuitous.

45:07.330 --> 45:12.070
Never would they ask so much as a penny
from the papal sea.

45:13.130 --> 45:17.910
It was resolved that the new order should
bear the name of the company of Jesus.

45:19.410 --> 45:23.450
Loyola modestly declined the honor of
being accounted its founder.

45:24.230 --> 45:30.310
Christ himself, he affirmed, had dictated
to him its constitution in his cave at

45:30.310 --> 45:30.950
Manresa.

45:31.530 --> 45:33.070
He was its real founder.

45:33.430 --> 45:37.630
Whose name then could it so appropriately
bear as his?

45:38.710 --> 45:45.050
The bull constituting it was issued on the
27th of September 1540 and was entitled

45:45.050 --> 45:53.930
Regimini Militantes Ecclesiae and bore
that the persons it enrolled into an army

45:53.930 --> 46:02.430
were to bear the standard of the cross and
to wield the arms of God to serve the only

46:02.430 --> 46:05.830
lord and the Roman pontiff his vicar on
earth.

46:06.610 --> 46:11.710
The latin words mean raised to the
government of the church militant.

46:13.910 --> 46:15.030
Chapter three.

46:15.510 --> 46:18.890
Organization and training of the Jesuits.

46:20.290 --> 46:25.630
The long-delayed wishes of Loyola had been
realized and his efforts abortive in the

46:25.630 --> 46:28.750
past had now at length been crowned with
success.

46:29.530 --> 46:32.730
The papal bull had given formal existence
to the order.

46:33.430 --> 46:37.230
What Christ had done in heaven his vicar
had ratified on the earth.

46:37.390 --> 46:41.050
But Loyola was too wise to think that all
had been accomplished.

46:41.690 --> 46:44.550
He knew that he was only at the beginning
of his labors.

46:45.550 --> 46:50.530
In the little band around him he saw but
the nucleus of an army that would multiply

46:50.530 --> 46:56.450
and expand to one day it should be as the
stars in multitude and bear the standard

46:56.450 --> 46:58.470
of victory to every land on earth.

46:59.570 --> 47:02.530
The gates of the east were meanwhile
closed against him.

47:03.010 --> 47:07.490
But the western world would not always set
limits to the triumphs of his spiritual

47:07.490 --> 47:08.110
arms.

47:08.910 --> 47:14.330
He would yet subjugate both hemispheres
and extend the dominion of Rome from the

47:14.330 --> 47:16.310
rising to the setting sun.

47:17.510 --> 47:23.310
Such were the schemes that Loyola who hid
under his mendicant's cloak an ambition

47:23.310 --> 47:28.130
vast as Alexander's was at that moment
revolving.

47:30.050 --> 47:34.250
Assembling his comrades one day about this
time he addressed them his biographer

47:34.250 --> 47:41.070
Uberhorst tells us in a long speech saying
ought we not to conclude that we are

47:41.070 --> 47:46.750
called to win to God not only a single
nation a single country but all nations

47:46.750 --> 47:54.470
all the kingdoms of the world an army to
conquer the world Loyola was forming but

47:54.470 --> 47:59.730
he knew that nothing is stronger than its
weakest part therefore the soundness of

47:59.730 --> 48:03.010
every link the thorough discipline and
tried fidelity

48:21.150 --> 48:26.490
But first, the company of Jesus had to
elect a head.

48:27.550 --> 48:29.610
The dignity was offered to Loyola.

48:29.610 --> 48:34.870
He modestly declined the post as Julius
Caesar did the diadem.

48:35.490 --> 48:40.390
After four days spent in prayer and
penance, his disciples returned and humbly

48:40.390 --> 48:42.570
supplicated him to be their chief.

48:43.730 --> 48:49.030
Ignatius, viewing this as an intimation of
the will of God, consented.

48:50.110 --> 48:52.890
He was the first general of the order.

48:53.750 --> 49:00.150
Few royal scepters bring with them such an
amount of real power as this election

49:00.150 --> 49:01.990
bestowed on Loyola.

49:02.650 --> 49:07.970
The day would come when the tiara itself
would bow before that yet mightier

49:07.970 --> 49:13.490
authority which was represented by the cap
of the general of the Jesuits.

49:14.450 --> 49:18.190
The second step was to frame the
constitutions of the society.

49:18.350 --> 49:22.830
In this labor, Loyola accepted the aid of
Linnaeus, the ablest of his converts.

49:23.830 --> 49:28.330
Seeing it was at God's command that
Ignatius had planted the tree of Jesuitism

49:28.330 --> 49:33.590
in the spiritual vineyard, it was to be
expected that the constitutions of the

49:33.590 --> 49:36.930
company would proceed from the same high
source.

49:37.950 --> 49:43.910
The constitutions were declared to be a
revelation from God, the inspiration of

49:43.910 --> 49:44.810
the Holy Spirit.

49:45.730 --> 49:50.330
This gave them absolute authority over the
members and paved the way for the

49:50.330 --> 49:57.030
substitution of the Constitution and
canons of the Society of Jesus in the room

49:57.030 --> 49:58.550
of Christianity itself.

49:59.510 --> 50:04.030
These canons and instructions were not
published, they were not communicated to

50:04.030 --> 50:05.990
all the members of the Society even.

50:06.730 --> 50:11.690
They were made known to a few only,
in all their extent to a very few.

50:12.630 --> 50:16.790
They took care to print them in their own
college at Rome or in their college at

50:16.790 --> 50:22.030
Prague, and if it happened that they were
printed elsewhere, they secured and

50:22.030 --> 50:23.170
destroyed the edition.

50:24.790 --> 50:27.390
I cannot discover, says M.

50:27.610 --> 50:33.450
de la Chalatais, that the constitutions of
the Jesuits have ever been seen or

50:33.450 --> 50:40.510
examined by any tribunal whatsoever,
secular or ecclesiastic, by any sovereign,

50:41.210 --> 50:46.050
not even by the Court of Chancery of
Prague, when permission was asked to print

50:46.050 --> 50:46.310
them.

50:46.730 --> 50:54.250
They have taken all sorts of precautions
to keep them a secret." For a century they

50:54.250 --> 50:58.770
were concealed from the knowledge of the
world, and it was an accident which at

50:58.770 --> 51:03.690
last dragged them into the light from the
darkness in which they had so long been

51:03.690 --> 51:04.050
buried.

51:05.330 --> 51:10.790
It is not easy, perhaps it is not
possible, to say what number of volumes

51:10.790 --> 51:13.110
the constitutions of the Jesuits form.

51:14.050 --> 51:20.590
Louis René de la Chalatais, procurator
general of King Louis XV, in his report on

51:20.590 --> 51:25.970
the constitutions of the Jesuits,
given in to the Parliament of Bretagne,

51:27.230 --> 51:30.790
speaks of 50 volumes folio.

51:31.810 --> 51:37.670
And that was in the year 1761,
or 221 years after the founding of the

51:37.670 --> 51:37.930
order.

51:38.330 --> 51:42.350
This code, then enormous, must be greatly
more so now.

51:42.970 --> 51:48.510
Seeing every bull and brief of the Pope
addressed to the society, every edict of

51:48.510 --> 51:53.230
its general is so much more added to a
legislation that is continually

51:53.230 --> 51:54.090
augmenting.

51:54.910 --> 51:59.410
We doubt whether any member of the order
is found bold enough to undertake a

51:59.410 --> 52:03.830
complete study of them, or ingenious
enough to reconcile all their

52:03.830 --> 52:05.710
contradictions and inconsistencies.

52:06.850 --> 52:12.170
Prudently abstaining from venturing into a
labyrinth from which he may never emerge,

52:12.270 --> 52:17.650
he simply asks, not what do the
constitutions say, but what does the

52:17.650 --> 52:18.450
general command?

52:19.610 --> 52:24.470
Practically, the will of his chief is the
code of the Jesuit.

52:25.570 --> 52:27.870
We shall first consider the powers of the
general.

52:29.050 --> 52:34.050
The original bull of Paul III,
constituting the company, gave to Ignatius

52:34.050 --> 52:39.610
de Loyola, with nine priests, his
companions, the power to make

52:39.610 --> 52:42.990
constitutions and particular rules,
and also to alter them.

52:44.050 --> 52:47.750
The legislative power thus rested in the
hands of the general and his company,

52:47.870 --> 52:51.030
that is, in a congregation representing
them.

52:51.950 --> 52:57.170
But when Loyola died, and Linnaeus
succeeded him as general, one of his first

52:57.170 --> 53:02.230
acts was to assemble a congregation and
cause it to be decided that the general

53:02.230 --> 53:05.570
only had the right to make rules,
only the general.

53:06.710 --> 53:11.810
This crowned the autocracy of the general,
for while he has the power of legislating

53:11.810 --> 53:15.010
for all others, no one may legislate for
him.

53:16.070 --> 53:21.790
He acts without control, without
responsibility, without law.

53:22.890 --> 53:26.290
It is true that in certain cases the
society may depose the general,

53:26.930 --> 53:33.350
but it cannot exercise its powers unless
it be assembled, and the general alone can

53:33.350 --> 53:35.230
assemble the congregation.

53:35.830 --> 53:40.050
The whole order, with all its authority,
is in fact comprised in him.

53:41.450 --> 53:47.390
In virtue of his prerogative, the general
can command and regulate everything in the

53:47.390 --> 53:47.890
society.

53:48.650 --> 53:53.470
He may make special constitutions for the
advantage of the society, and he may alter

53:53.470 --> 54:00.170
them, abrogate them, make new ones,
dating them, at any time he pleases.

54:01.250 --> 54:05.290
These new rules must be regarded as
confirmed by apostolic authority,

54:05.390 --> 54:08.990
not merely from the time they were made,
but the time they are dated.

54:09.810 --> 54:14.710
The general assigns to all provincials,
superiors, and members of the society of

54:14.710 --> 54:20.070
whatever grade, the powers they are to
exercise, the places where they are to

54:20.070 --> 54:26.190
labor, the missions they are to discharge,
and he may annul or confirm their acts at

54:26.190 --> 54:26.730
his pleasure.

54:27.790 --> 54:32.550
He has the right to nominate provincials
and rectors, to admit or exclude members,

54:32.910 --> 54:39.090
to say what preferred dignity they are or
not to accept, to change the destination

54:39.090 --> 54:45.010
of legacies, and though to give money to
his relatives exposes him to deposition,

54:45.150 --> 54:51.090
he may, quote, yet give alms to any amount
that he may deem conducive to the glory of

54:51.090 --> 54:51.930
God, end quote.

54:52.490 --> 54:57.830
He's invested, moreover, with the entire
government and regulation of the colleges

54:57.830 --> 54:59.290
of the society.

55:00.010 --> 55:02.710
He may institute missions in all parts of
the world.

55:03.110 --> 55:06.770
When commanding in the name of Jesus
Christ and in virtue of obedience,

55:07.290 --> 55:12.430
he commands under the penalty of mortal
and venial sin from his orders.

55:13.450 --> 55:14.770
There's no appeal to the Pope.

55:15.330 --> 55:17.150
He can release from vows.

55:17.650 --> 55:22.270
He can examine into the consciences of the
members, but it's useless to

55:22.270 --> 55:23.210
particularize.

55:23.830 --> 55:26.790
The general is the society.

55:27.530 --> 55:32.090
The general alone, we have said,
has power to make laws, ordinances,

55:32.270 --> 55:33.010
and declarations.

55:33.130 --> 55:37.870
This power is theoretically bounded,
though practically absolute.

55:38.770 --> 55:43.090
It's been declared that everything
essential, substantia institutionis,

55:43.550 --> 55:49.550
to the society is immutable, therefore
removed beyond the power of the general.

55:49.670 --> 55:54.030
But it has never yet been determined what
things belong to the essence of the

55:54.030 --> 55:54.450
Institute.

55:55.650 --> 55:59.090
Many attempts have been made to solve this
question, but no solution that is

55:59.090 --> 56:02.190
comprehensible has ever been arrived at.

56:02.610 --> 56:07.030
And so long as this question remains
without an answer, the powers of the

56:07.030 --> 56:08.710
general will remain without a limit.

56:10.050 --> 56:14.350
Well, let us next attend to the
organization of the society.

56:15.190 --> 56:18.130
The Jesuit monarchy covers the globe.

56:18.990 --> 56:23.270
At its head, as we have said, is a
sovereign who rules over all, but is

56:23.270 --> 56:24.930
himself ruled over by no one.

56:26.030 --> 56:33.170
First come six grand divisions termed
assistanzen, satrapies or princedoms.

56:33.870 --> 56:38.430
These comprehend the space stretching from
the Indus to the Mediterranean,

56:39.130 --> 56:43.330
more particularly India, Spain,
Portugal, Germany, France, Italy,

56:43.490 --> 56:44.870
Sicily, Poland, and Lithuania.

56:45.990 --> 56:50.530
Outside this area, the Jesuits have
established missions.

56:51.650 --> 56:55.850
The heads of these six divisions act as
coadjutors to their general.

56:56.390 --> 56:57.910
They're his staff or cabinet.

56:58.870 --> 57:02.970
These six great divisions are subdivided
into 37 provinces.

57:03.950 --> 57:07.390
Over each province is placed a chief,
termed a provincial.

57:08.150 --> 57:12.770
The provinces are again subdivided into a
variety of houses or establishments.

57:13.350 --> 57:18.170
First come the houses of the professed,
presided over by their provost.

57:18.670 --> 57:24.150
Next come the colleges or houses of the
novices and scholars, presided over by

57:24.150 --> 57:25.450
their rector or superior.

57:26.510 --> 57:31.230
Where these cannot be established,
residences are erected for the

57:31.230 --> 57:35.510
accommodation of the priests who
perambulate the district, preaching and

57:35.510 --> 57:36.670
hearing confessions.

57:36.930 --> 57:43.050
Lastly, it may be mentioned mission
houses, in which Jesuits live unnoticed as

57:43.050 --> 57:49.010
secular clergy, but seeking by all
possible means to promote the interests of

57:49.010 --> 57:49.650
the society.

57:51.250 --> 57:57.070
From his chamber in Rome, the eye of the
general surveys the world of Jesuitism to

57:57.070 --> 57:58.430
its farthest bounds.

57:58.870 --> 58:01.630
There's nothing done in it which he does
not see.

58:02.210 --> 58:04.930
There's nothing spoken in it which he does
not hear.

58:05.890 --> 58:11.310
It becomes us to note the means by which
this almost superhuman intelligence is

58:11.310 --> 58:11.730
acquired.

58:12.570 --> 58:16.250
Every year a list of the houses and
members of the society, with the name,

58:16.730 --> 58:21.170
talents, virtues and failings of each,
is laid before the general.

58:22.250 --> 58:26.790
In addition to the annual report,
every one of the 37 provincials must send

58:26.790 --> 58:30.130
him a report, monthly, of the state of his
province.

58:30.790 --> 58:35.510
He must inform him minutely of its
political and ecclesiastical condition.

58:35.790 --> 58:39.950
Every superior of a college must report
once every three months.

58:41.030 --> 58:45.430
The heads of houses of residents and
houses of novitiates must do the same.

58:46.210 --> 58:51.230
In short, from every quarter of his vast
dominions comes a monthly and a

58:51.230 --> 58:52.550
tri-monthly report.

58:53.390 --> 58:58.450
If the matter reported on has reference to
persons outside the society, the

58:58.450 --> 59:02.470
Constitutions direct that the provincials
and superiors shall write to the general

59:02.470 --> 59:03.190
and cipher.

59:04.530 --> 59:09.430
Such precautions are taken against
enemies, says Chalotes.

59:10.210 --> 59:13.650
Is the system of the Jesuits inimical to
all governments?

59:15.390 --> 59:20.010
Thus to the general of the Jesuits the
world lies naked and open.

59:20.690 --> 59:22.730
He sees by a thousand eyes.

59:22.790 --> 59:25.330
He hears by a thousand ears.

59:25.770 --> 59:31.270
And when he has a behest to execute,
he can select the fittest agent from an

59:31.270 --> 59:35.010
innumerable host, all of whom are ready to
do his bidding.

59:35.750 --> 59:40.630
The past history, the good and evil
qualities of every member of the society,

59:41.210 --> 59:45.530
his talents, his dispositions,
his inclinations, his tastes, his secret

59:45.530 --> 59:51.470
thoughts, have all been strictly examined,
minutely chronicled, and laid before the

59:51.470 --> 59:53.650
eye of the general.

59:54.290 --> 01:00:00.350
It's the same as if he were present in
person and had seen and conversed with

01:00:00.350 --> 01:00:00.770
each.

01:00:01.630 --> 01:00:07.850
All ranks, from the nobleman to the day
laborer, all trades, from the opulent

01:00:07.850 --> 01:00:12.810
banker to the shoemaker and porter,
all professions, from the stolled

01:00:12.810 --> 01:00:18.570
dignitary and the learned professor to the
cowed mendicant, all grades of literary

01:00:18.570 --> 01:00:22.170
men, from the philosopher, the
mathematician, and the historian,

01:00:22.450 --> 01:00:27.750
to the schoolmaster and the reporter on
the provincial newspaper, are enrolled in

01:00:27.750 --> 01:00:34.770
a society, marshaled, and in continual
attendance before their chief stand this

01:00:34.770 --> 01:00:38.890
host, so large in numbers and so various
in gifts.

01:00:39.750 --> 01:00:45.230
At his word they go, and at his word they
come, speeding over seas and mountains,

01:00:45.610 --> 01:00:48.970
across frozen steps or burning plains,
on his errand.

01:00:49.710 --> 01:00:52.790
Pestilence or battle or death may lie on
his path.

01:00:53.150 --> 01:00:55.870
The Jesuits obedience is not less prompt.

01:00:56.750 --> 01:00:59.590
Selecting one, the general sends him to
the royal cabinet.

01:01:00.250 --> 01:01:03.550
Making choice of another, he opens to him
the door of Parliament.

01:01:04.250 --> 01:01:06.490
A third he enrolls in a political club.

01:01:06.570 --> 01:01:11.410
A fourth he places in the pulpit of a
church, whose creed he professes that he

01:01:11.410 --> 01:01:12.230
may betray it.

01:01:13.170 --> 01:01:16.910
A fifth he commands to mingle in the
saloons of the literati.

01:01:17.410 --> 01:01:21.410
A sixth he sends to act his part in the
evangelical conference.

01:01:21.890 --> 01:01:25.170
A seventh he seats beside the domestic
hearth.

01:01:26.070 --> 01:01:31.630
And an eighth he sends afar off to
barbarous tribes, where speaking a strange

01:01:31.630 --> 01:01:36.110
tongue and wearing a rough garment,
he executes amidst hardships and perils

01:01:36.110 --> 01:01:38.610
the will of his superior.

01:01:39.510 --> 01:01:44.390
There is no disguise which the Jesuit will
not wear, no art he will not employ,

01:01:44.710 --> 01:01:49.670
no motive he will not feign, no creed he
will not profess, provided only he can

01:01:49.670 --> 01:01:55.070
acquit himself as a true soldier in the
Jesuit army and accomplish the work on

01:01:55.070 --> 01:01:56.610
which he has been sent forth.

01:01:57.590 --> 01:02:02.350
We have men, exclaimed a general
exaltingly, as he glanced over the long

01:02:02.350 --> 01:02:06.090
roll of philosophers, orators,
statesmen and scholars who stood before

01:02:06.090 --> 01:02:09.270
him, ready to serve him in the state or in
the church.

01:02:09.870 --> 01:02:15.110
In the camp or in the school, at home or
abroad, we have men for martyrdom,

01:02:15.310 --> 01:02:17.110
if they be required.

01:02:18.670 --> 01:02:22.950
No one can be enrolled in the Society of
Jesus till he has undergone a severe and

01:02:22.950 --> 01:02:24.890
long-continued course of training.

01:02:25.410 --> 01:02:30.350
Let's glance at the several grades of that
great army and the preparatory discipline

01:02:30.350 --> 01:02:31.450
in the case of each.

01:02:32.030 --> 01:02:33.990
There are four classes of Jesuits.

01:02:34.670 --> 01:02:35.850
We begin with the lowest.

01:02:36.570 --> 01:02:41.570
The novitiates are the first in order of
admission, the last in dignity.

01:02:42.590 --> 01:02:46.670
When one presents himself for admission
into the order, a strict scrutiny takes

01:02:46.670 --> 01:02:51.370
place into his talents, his disposition,
his family, his former life.

01:02:52.130 --> 01:02:56.550
And if it is seen that he is not likely to
be of service to the society, he is at

01:02:56.550 --> 01:02:57.510
once dismissed.

01:02:58.330 --> 01:03:02.710
If his fitness appears probable,
he's received into the house of primary

01:03:02.710 --> 01:03:03.270
probation.

01:03:04.530 --> 01:03:09.290
Here he's forbidden all intercourse with
the servants within and his relations

01:03:09.290 --> 01:03:10.450
outside the house.

01:03:11.370 --> 01:03:16.670
A compend of the institutions is submitted
for his consideration, the full body of

01:03:16.670 --> 01:03:19.610
laws and regulations being withheld from
him as yet.

01:03:20.750 --> 01:03:25.130
If he possesses property, he is told that
he must give it to the poor, that is to

01:03:25.130 --> 01:03:25.810
the society.

01:03:26.690 --> 01:03:32.330
His tact and address, his sound judgment
and business talent, his health and bodily

01:03:32.330 --> 01:03:34.930
vigor are all closely watched and noted.

01:03:35.830 --> 01:03:39.870
Above all, his obedience is subjected to
severe experiment.

01:03:40.870 --> 01:03:45.370
If he acquits himself on the trial to the
satisfaction of his examiners,

01:03:45.430 --> 01:03:50.470
he receives the sacrament and is advanced
to the house of second probation.

01:03:50.950 --> 01:03:53.790
Here the discipline is of a yet severer
kind.

01:03:54.570 --> 01:03:59.650
The novitiate first devotes a certain
period to confession of sins, meditation.

01:04:00.630 --> 01:04:05.070
He next fulfills a course of service in
the hospitals, learning humility by

01:04:05.070 --> 01:04:08.070
helping the poor and ministering at the
beds of the sick.

01:04:08.830 --> 01:04:13.210
To further his advance in this grace,
he next spends a certain term in begging

01:04:13.210 --> 01:04:14.770
his bread from door to door.

01:04:15.850 --> 01:04:21.050
Thus he learns to live on the coarsest
fare, to sleep on the hardest couch.

01:04:21.730 --> 01:04:27.410
To perfect himself in the virtue of
self-abnegation, he next discharges for a

01:04:27.410 --> 01:04:32.110
while the most humiliating and repulsive
offices in the house in which he lives.

01:04:33.050 --> 01:04:37.870
And now, this course of service ended,
he's invited to show his powers of

01:04:37.870 --> 01:04:42.910
operating on others by communicating
instructions to boys in Christian

01:04:42.910 --> 01:04:47.070
doctrine, by hearing confessions,
and by preaching in public.

01:04:47.910 --> 01:04:52.830
This course is to last two years,
unless the superior should see fit to

01:04:52.830 --> 01:04:57.430
shorten it on the ground of greater zeal
or superior talent.

01:04:58.530 --> 01:05:00.250
A period of probation.

01:05:00.610 --> 01:05:05.010
At an end, the candidate for admission
into the order of Jesuits is to present

01:05:05.010 --> 01:05:09.890
himself before the superior, furnished
with certificates from those under whose

01:05:09.890 --> 01:05:16.630
eye he has fulfilled his six experimenta,
or trials, as to the manner in which he

01:05:16.630 --> 01:05:17.710
has acquitted himself.

01:05:18.430 --> 01:05:22.750
If the testimonial should prove
satisfactory to the superior, the

01:05:22.750 --> 01:05:27.350
novitiate is enrolled, not as yet in the
company of the Jesuits, but among the

01:05:27.350 --> 01:05:28.370
indifference.

01:05:29.390 --> 01:05:34.970
He is presumed to have no choice as
regards the place he is to occupy in the

01:05:34.970 --> 01:05:37.730
august core he aspires to enter.

01:05:38.050 --> 01:05:41.170
He leaves that entirely to the decision of
the superior.

01:05:42.370 --> 01:05:48.470
He's equally ready to stand at the head of
or at the foot of the body, and to

01:05:48.470 --> 01:05:51.710
discharge the most menial or the most
dignified service.

01:05:52.510 --> 01:05:57.270
To play his part in the saloons of the
great, encompassed by luxury and splendor,

01:05:57.370 --> 01:06:03.690
or to discharge his mission in the hovels
of the poor, in the midst of misery and

01:06:03.690 --> 01:06:04.150
filth.

01:06:04.670 --> 01:06:07.530
To remain at home, or to go to the ends of
the earth.

01:06:07.610 --> 01:06:12.570
To have a preference, though unexpressed,
is to fall into deadly sin.

01:06:13.230 --> 01:06:18.650
Obedience is not only the letter of his
vow, it is the lesson that his training

01:06:18.650 --> 01:06:20.090
has written on his heart.

01:06:20.650 --> 01:06:25.690
This further trial gone through,
the approved novitiate may now take the

01:06:25.690 --> 01:06:31.850
three simple vows, poverty, chastity,
and obedience, which with certain

01:06:31.850 --> 01:06:35.970
modifications he must ever after renew
twice every year.

01:06:36.630 --> 01:06:39.790
The novitiate is now admitted into the
class of scholars.

01:06:40.910 --> 01:06:45.130
The Jesuits have colleges of their own,
amply endowed by wealthy devotees,

01:06:45.990 --> 01:06:49.870
and to one of these the novitiate is sent
to receive instruction in the higher

01:06:49.870 --> 01:06:51.230
mysteries of the society.

01:06:52.070 --> 01:06:56.610
His intellectual powers are here more
severely tested and trained, and according

01:06:56.610 --> 01:07:00.910
to the genius and subtlety he may display,
and his progress in his studies,

01:07:01.550 --> 01:07:04.590
so is the post assigned him in due time in
the order.

01:07:05.490 --> 01:07:10.170
The qualities to be desired and commended
in the scholars, says the Constitutions,

01:07:10.330 --> 01:07:15.430
are acuteness of talent, brilliancy of
example, and soundness of body.

01:07:16.410 --> 01:07:21.010
They are to be chosen men picked from the
flower of the troop, and the general has

01:07:21.010 --> 01:07:27.310
absolute power in admitting or dismissing
them, according to his expectations of

01:07:27.310 --> 01:07:30.170
their utility in promoting the designs of
the Institute.

01:07:31.350 --> 01:07:35.490
Having finished his course, first as a
simple scholar, and secondly as an

01:07:35.490 --> 01:07:41.150
approved scholar, he renews his three
vows, and passes into the third class,

01:07:41.790 --> 01:07:43.110
or coagitors.

01:07:44.110 --> 01:07:48.710
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01:09:58.330 --> 01:10:01.810
Welcome to the Jesuits by James Wiley.

01:10:02.430 --> 01:10:05.990
We're continuing to read at page 17 for
this reading.

01:10:06.530 --> 01:10:12.210
This Reformation mp3 audio resource is a
production of Stillwaters Revival Books.

01:10:12.870 --> 01:10:18.790
Many free Puritan and Reformed resources,
as well as our complete online catalog

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01:10:32.650 --> 01:10:35.170
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01:10:35.230 --> 01:10:40.510
Also, please consider, pray, and act upon
the important truths found in the

01:10:40.510 --> 01:10:45.910
following quotation by Charles Spurgeon,
quote, As the Apostle says to Timothy,

01:10:46.570 --> 01:10:50.970
so also he says to everyone, give yourself
to reading.

01:10:52.050 --> 01:10:56.590
He who will not use the thoughts of other
men's brains proves that he has no brains

01:10:56.590 --> 01:10:57.230
of his own.

01:10:57.930 --> 01:10:59.250
You need to read.

01:10:59.830 --> 01:11:04.350
Renounce as much as you will all light
literature, but study as much as possible

01:11:04.350 --> 01:11:10.670
sound theological works, especially the
Puritanic writers and expositions of the

01:11:10.670 --> 01:11:10.970
Bible.

01:11:11.630 --> 01:11:16.510
The best way for you to spend your leisure
is to be either reading or praying,

01:11:16.670 --> 01:11:17.210
end of quote.

01:11:17.750 --> 01:11:23.610
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01:12:30.230 --> 01:12:36.990
And now to SWRB's reading of The Jesuits
by James Wiley, which we hope you find to

01:12:36.990 --> 01:12:42.070
be a great blessing and which we pray
draws you nearer to the Lord Jesus Christ,

01:12:42.570 --> 01:12:47.070
for he is the way, the truth, and the
life, and no man cometh unto the Father

01:12:47.070 --> 01:12:48.410
but by him.

01:12:48.830 --> 01:12:50.710
John 14 6.

01:12:51.390 --> 01:12:53.830
Well as I said we're on page 17.

01:12:55.070 --> 01:12:59.230
The coadjutors are divided into temporal
and spiritual.

01:13:00.050 --> 01:13:03.350
The temporal coadjutor is never admitted
into holy orders.

01:13:04.170 --> 01:13:07.410
Such are retained to minister in the
lowest offices.

01:13:08.210 --> 01:13:11.370
They become college cooks, porters,
or purveyors.

01:13:12.190 --> 01:13:16.810
For these and similar purposes it is held
expedient that they should be lovers of

01:13:16.810 --> 01:13:22.470
virtue and perfection and content to serve
the society in the careful office of a

01:13:22.470 --> 01:13:23.010
Martha.

01:13:24.070 --> 01:13:29.110
The spiritual coadjutor must be a priest
of adequate learning that he may assist

01:13:29.110 --> 01:13:34.030
the society in hearing confessions and
giving instructions in Christian doctrine.

01:13:34.930 --> 01:13:39.410
It is from among the spiritual coadjutors
that the rectors of colleges are usually

01:13:39.410 --> 01:13:40.750
selected by the general.

01:13:41.750 --> 01:13:45.410
It's a further privilege of theirs that
they may be assembled in congregation to

01:13:45.410 --> 01:13:50.350
deliberate with the professed members in
matters of importance, but no vote is

01:13:50.350 --> 01:13:52.770
granted them in the election of a general.

01:13:53.470 --> 01:13:59.370
Having passed with approbation the many
stringent tests to which he is here

01:13:59.370 --> 01:14:05.090
subjected in order to perfect his humility
and obedience, and having duly deposited

01:14:05.090 --> 01:14:10.010
in the exchequer of the society whatever
property he may happen to possess,

01:14:10.390 --> 01:14:18.670
the spiritual coadjutor, if a candidate
for the highest grade, is admitted to the

01:14:18.670 --> 01:14:25.710
oblation of his vows, which are similar in
form and substance to those he's already

01:14:25.710 --> 01:14:30.890
taken, with this exception, that they
assign to the general the place of God.

01:14:31.750 --> 01:14:38.930
I promise, so runs the oath, to the
omnipotent God, in presence of his virgin

01:14:38.930 --> 01:14:45.450
mother, and of all the heavenly hierarchy,
and to thee, Father General of the Society

01:14:45.450 --> 01:14:50.350
of Jesus, holding the place of God,
and so forth.

01:14:50.890 --> 01:14:56.530
With this oath sworn on its threshold,
he enters the inner circle of the society,

01:14:56.690 --> 01:14:59.490
and is enrolled among the professed.

01:15:00.350 --> 01:15:04.070
The professed members constitute the
society par excellence.

01:15:05.130 --> 01:15:09.810
They alone know its deepest secrets,
and they alone wield its highest powers,

01:15:10.130 --> 01:15:16.310
but perfection in Jesuitism cannot be
reached otherwise than by the loss of

01:15:16.310 --> 01:15:16.890
manhood.

01:15:17.790 --> 01:15:24.450
Will, judgment, conscience, liberty,
all the Jesuit lays down at the feet of

01:15:24.450 --> 01:15:25.030
his general.

01:15:25.550 --> 01:15:28.650
It's a tremendous sacrifice, but to him
the general is God.

01:15:29.690 --> 01:15:34.450
He now takes his fourth, or peculiar,
vow, in which he binds himself to go,

01:15:34.530 --> 01:15:40.610
without question, in delay, or repugnance,
to whatever region of the earth,

01:15:40.630 --> 01:15:44.730
and on whatever errand the Pope may be
pleased to send him.

01:15:45.510 --> 01:15:49.790
This he promises to the omnipotent God,
and to his general, holding the place of

01:15:49.790 --> 01:15:50.110
God.

01:15:50.690 --> 01:15:55.850
The wisdom, justice, righteousness of the
command he is not to question.

01:15:56.550 --> 01:15:59.750
He is not even to permit his mind to dwell
upon it for a moment.

01:16:00.470 --> 01:16:04.550
It is the command of his general,
and the command of his general is the

01:16:04.550 --> 01:16:05.990
precept of the Almighty.

01:16:06.890 --> 01:16:11.590
His superiors are over him in the place of
the Divine Majesty.

01:16:12.650 --> 01:16:18.730
In not fewer than 500 places in the
Constitution, says Mr. Chalotes,

01:16:19.510 --> 01:16:24.690
are expressions used similar to the
following, quote, we must always see Jesus

01:16:24.690 --> 01:16:29.250
Christ in the general, be obedient to him
in all his behest, as if they came

01:16:29.250 --> 01:16:31.850
directly from God himself, and so forth.

01:16:32.750 --> 01:16:36.630
When the command of the superior goes
forth, the person to whom it is directed

01:16:36.630 --> 01:16:41.710
is not to stay till he has finished the
letter his pen is tracing, say the

01:16:41.710 --> 01:16:42.490
Constitutions.

01:16:43.070 --> 01:16:47.490
He must give instant compliance,
so that holy obedience may be perfect in

01:16:47.490 --> 01:16:52.310
us in every point, in execution,
in will, in intellect.

01:16:52.950 --> 01:16:59.430
Obedience is styled the tomb of the will,
a blessed blindness, which causes the soul

01:16:59.430 --> 01:17:03.650
to see the road to salvation, and the
members of the society are taught to

01:17:03.650 --> 01:17:08.330
immolate their will, as a sheep is
sacrificed.

01:17:09.270 --> 01:17:14.030
The Jesuit is to be in the hands of his
superior, as the axe is in the hands of

01:17:14.030 --> 01:17:18.190
the woodcutter, or as a staff is in the
hands of an old man, which serves him

01:17:18.190 --> 01:17:21.950
wherever, and in whatever thing he is
pleased to use it.

01:17:22.950 --> 01:17:28.730
In fine, the Constitutions enjoin that
they who live under obedience shall permit

01:17:28.730 --> 01:17:34.030
themselves to be moved and directed under
divine providence by their superiors,

01:17:34.370 --> 01:17:40.090
just as if they were a corpse,
which allows itself to be moved and

01:17:40.090 --> 01:17:41.890
handled in any way.

01:17:42.630 --> 01:17:47.550
The animals of mankind do not furnish
another example of a despotism so

01:17:47.550 --> 01:17:48.230
finished.

01:17:48.710 --> 01:17:53.090
We know of no other instance in which the
members of the body are so numerous,

01:17:53.490 --> 01:17:59.870
or the ramifications so wide, and yet the
centralization and cohesion so perfect.

01:18:01.110 --> 01:18:05.910
We have traced at some length the long and
severe discipline which every member must

01:18:05.910 --> 01:18:10.970
undergo, before being admitted into the
select class that by way of eminence

01:18:10.970 --> 01:18:12.430
constitute the society.

01:18:13.470 --> 01:18:18.790
Before arriving on the threshold of the
inner circle of Jesuitism, three times has

01:18:18.790 --> 01:18:24.230
the candidate passed through that terrible
ordeal, first as a novice, secondly as a

01:18:24.230 --> 01:18:26.410
scholar, thirdly as a coadjutor.

01:18:27.530 --> 01:18:31.590
Is his training held to be complete when
he is admitted among the professed?

01:18:32.130 --> 01:18:32.410
No.

01:18:33.270 --> 01:18:37.430
A fourth time must he undergo the same
dreadful process.

01:18:38.190 --> 01:18:43.590
He's thrown back again into the crucible
and kept amid its fires till pride and

01:18:43.590 --> 01:18:49.610
obstinacy and self-will and love of ease,
till judgment, soul, and conscience have

01:18:49.610 --> 01:18:50.910
all been purged out of him.

01:18:51.750 --> 01:18:56.990
And then he comes forth, fully refined,
completely attempered and hardened,

01:18:57.950 --> 01:19:02.130
a vessel fully fitted for the use of his
general.

01:19:03.690 --> 01:19:08.830
Prepared to execute with a conscience that
never remonstrates his most terrible

01:19:08.830 --> 01:19:14.250
command, and to undertake with a will that
never rebels the most difficult and

01:19:14.250 --> 01:19:16.550
dangerous enterprises he may assign him.

01:19:17.410 --> 01:19:21.410
In the words of an eloquent writer,
talk of drilling and discipline?

01:19:22.270 --> 01:19:26.470
Why, the drilling and the discipline which
gave to Alexander the men that marched in

01:19:26.470 --> 01:19:31.290
triumph from Macedon to the Indus,
to Caesar, the men that marched in triumph

01:19:31.290 --> 01:19:35.970
from Rome to the wilds of Caledonia,
to Hannibal, the men that marched in

01:19:35.970 --> 01:19:40.970
triumph from Carthage to Rome,
to Napoleon, the men whose achievements

01:19:40.970 --> 01:19:47.510
surpassed in brilliance the united glories
of the soldiers of Macedon, of Carthage,

01:19:47.630 --> 01:19:51.890
and of Rome, and to Wellington,
the men who smote into the dust the very

01:19:51.890 --> 01:19:53.570
flower of Napoleon's chivalry.

01:19:53.690 --> 01:19:58.930
Why, the drilling and the discipline of
all these combined cannot, in point of

01:19:58.930 --> 01:20:04.890
stern, rigid, and protracted severity,
for a moment be compared to the drilling

01:20:04.890 --> 01:20:11.350
and discipline which fitted and molded men
for becoming full members of the militant

01:20:11.350 --> 01:20:13.270
institute of the Jesuits.

01:20:14.450 --> 01:20:20.430
Such Loyola saw was the core that was
needed to confront the armies of

01:20:20.430 --> 01:20:26.250
Protestantism and turn back the advancing
tide of light and liberty.

01:20:27.310 --> 01:20:33.350
Touched with a divine fire, the disciples
of the gospel attained at once to a

01:20:33.350 --> 01:20:38.750
complete renunciation of self and a
magnanimity of soul which enabled them to

01:20:38.750 --> 01:20:43.170
brave all dangers and endure all
sufferings and to bear the standard of a

01:20:43.170 --> 01:20:48.250
recovered gospel over deserts and oceans
in the midst of hunger and pestilence of

01:20:48.250 --> 01:20:51.010
dungeons and racks and fiery stakes.

01:20:51.810 --> 01:20:57.970
It was vain to think of overcoming
warriors like these unless by combatants

01:20:57.970 --> 01:21:03.290
of an equal temper and spirit,
and Loyola set himself to fashion such.

01:21:04.070 --> 01:21:06.870
He could not clothe them with the panoply
of light.

01:21:07.710 --> 01:21:12.010
He could not inspire them with that holy
and invincible courage which springs from

01:21:12.010 --> 01:21:18.250
faith, nor could he be so able to enkindle
their souls with the love of the Savior

01:21:18.250 --> 01:21:24.110
and the joys of the life eternal as that
they should despise the sufferings of

01:21:24.110 --> 01:21:27.090
time, but he could give them their
counterfeits.

01:21:27.670 --> 01:21:33.390
He could enkindle them with fanaticism,
inspire them with a Luciferian ambition,

01:21:34.030 --> 01:21:40.010
and so pervert and indurate their souls by
evil maxims and long and rigorous training

01:21:40.010 --> 01:21:46.450
that they should be insensible to shame
and pain and would welcome suffering and

01:21:46.450 --> 01:21:46.830
death.

01:21:47.930 --> 01:21:52.530
Such were the weapons of the men he sent
forth to the battle.

01:21:54.190 --> 01:21:58.570
Chapter 4, The Moral Code of the Jesuits.

01:22:00.330 --> 01:22:01.970
Probabilism and so forth.

01:22:02.650 --> 01:22:07.210
We have not yet surveyed the full and
perfect equipment of those troops which

01:22:07.210 --> 01:22:12.310
Loyola sent forth to prosecute the war
against Protestantism.

01:22:13.050 --> 01:22:18.610
Nothing was left unthought of and
unprovided for which might assist them in

01:22:18.610 --> 01:22:23.950
covering their opponents with defeat,
crowning themselves with victory.

01:22:24.750 --> 01:22:30.030
They were set free from every obligation,
whether imposed by the natural or the

01:22:30.030 --> 01:22:30.990
divine law.

01:22:31.790 --> 01:22:37.490
Every stratagem, artifice, and disguise
were lawful to men in whose favor all

01:22:37.490 --> 01:22:40.570
distinction between right and wrong had
been abolished.

01:22:41.250 --> 01:22:46.210
They might assume as many shapes as
Proteus and exhibit as many colors as the

01:22:46.210 --> 01:22:46.950
chameleon.

01:22:48.030 --> 01:22:50.450
They stood apart and alone among the human
race.

01:22:50.570 --> 01:22:53.170
First of all, they were cut off from
country.

01:22:54.150 --> 01:23:00.270
Their vow bound them to go to whatever
land their general might send them and to

01:23:00.270 --> 01:23:02.290
remain there as long as he might appoint.

01:23:02.290 --> 01:23:05.130
Their country was the society.

01:23:05.770 --> 01:23:08.350
They were cut off from family and friends.

01:23:09.250 --> 01:23:13.930
Their vow taught them to forget their
father's house and to esteem themselves

01:23:13.930 --> 01:23:19.330
holy only when every affection and desire
which nature had planted in their breasts

01:23:19.330 --> 01:23:22.170
had been plucked up by the roots.

01:23:22.450 --> 01:23:24.950
They were cut off from property and
wealth.

01:23:25.710 --> 01:23:30.770
For although the society was immensely
rich, its individual members possessed

01:23:30.770 --> 01:23:31.470
nothing.

01:23:32.190 --> 01:23:37.270
Nor could they cherish the hope of ever
becoming personally wealthy, seeing they

01:23:37.270 --> 01:23:39.930
had taken a vow of perpetual poverty.

01:23:40.810 --> 01:23:46.650
If a chance that a rich relative died and
left them his heirs, the general relieved

01:23:46.650 --> 01:23:51.810
them of their vow, sent them back into the
world for so long a time as might enable

01:23:51.810 --> 01:23:56.250
them to take possession of the wealth of
which they had been named the heirs.

01:23:56.770 --> 01:24:03.370
But this done, they returned, laden with
their booty and resuming their vow as

01:24:03.370 --> 01:24:09.890
Jesuits, laid every penny of their newly
acquired riches at the feet of the

01:24:09.890 --> 01:24:10.230
general.

01:24:11.250 --> 01:24:13.570
They were cut off, moreover, from the
state.

01:24:14.510 --> 01:24:18.450
They were discharged from all civil and
national relationships and duties.

01:24:19.150 --> 01:24:22.230
They were under a higher code than the
national one.

01:24:22.810 --> 01:24:28.050
The institutions, namely, which Loyola had
edited and the spirit of God had inspired,

01:24:29.330 --> 01:24:33.670
they were the subjects of a higher monarch
than the sovereign of the nation,

01:24:33.770 --> 01:24:34.810
their own general.

01:24:35.710 --> 01:24:38.730
Nay, more, the Jesuits were cut off even
from the Pope.

01:24:39.090 --> 01:24:44.690
For if their general held the place of the
omnipotent God, much more did he hold the

01:24:44.690 --> 01:24:46.690
place of his vicar.

01:24:48.070 --> 01:24:49.670
So was it in fact.

01:24:50.490 --> 01:24:55.190
For soon the members of the Society of
Jesus came to recognize no laws but their

01:24:55.190 --> 01:24:55.490
own.

01:24:56.250 --> 01:25:00.250
And though at their first formation they
professed to have no end but the defense

01:25:00.250 --> 01:25:06.270
and glory of the papacy, it came to pass
when they grew to be strong that instead

01:25:06.270 --> 01:25:12.670
of serving the tiara, they compelled the
tiara to serve the society and made their

01:25:12.670 --> 01:25:17.690
own wealth, power, and dominion the one
grand object of their existence.

01:25:18.730 --> 01:25:24.830
They were a papacy within the papacy,
a papacy whose organization was more

01:25:24.830 --> 01:25:30.990
perfect, whose instincts were more cruel,
whose workings were more mysterious,

01:25:32.110 --> 01:25:36.490
and whose dominion was more destructive
than that of the old papacy.

01:25:37.610 --> 01:25:40.230
So stood the Society of Jesus.

01:25:41.030 --> 01:25:45.890
A deep and wide gulf separated it from all
other communities and interests,

01:25:46.450 --> 01:25:50.970
set free from the love of family,
from the ties of kindred, from the claims

01:25:50.970 --> 01:25:53.230
of country, and from the rule of law.

01:25:54.070 --> 01:25:58.250
Careless of the happiness they might
destroy and the misery and pain and woe

01:25:58.250 --> 01:26:03.890
they might inflict, the members were at
liberty without control or challenge to

01:26:03.890 --> 01:26:09.530
pursue their terrible end, which was the
dethronement of every other power,

01:26:09.870 --> 01:26:14.690
the extinction of every other interest but
their own, and the reduction of mankind

01:26:14.690 --> 01:26:16.690
into abject slavery.

01:26:17.430 --> 01:26:21.490
That on the ruins of the liberty,
the virtue, and the happiness of the world

01:26:21.490 --> 01:26:27.150
they might raise themselves to supreme
unlimited dominion.

01:26:28.370 --> 01:26:32.730
But we have not yet detailed all the
appliances with which the Jesuits were

01:26:32.730 --> 01:26:38.050
careful to furnish themselves for the
execution of their unspeakably audacious

01:26:38.050 --> 01:26:39.850
and diabolical design.

01:26:40.530 --> 01:26:46.390
In the midst of these abysses there opens
to our eye a yet profounder abyss.

01:26:47.430 --> 01:26:52.330
To enjoy exemption from all human
authority and from every earthly law was

01:26:52.330 --> 01:26:53.370
to them a small matter.

01:26:54.250 --> 01:26:59.210
Nothing would satisfy their lust for
license save the entire abrogation of the

01:26:59.210 --> 01:26:59.730
moral law.

01:27:00.470 --> 01:27:05.070
And nothing would appease their pride save
to trample underfoot the majesty of

01:27:05.070 --> 01:27:05.330
heaven.

01:27:06.650 --> 01:27:10.710
We now come to speak of the moral code of
the Jesuits.

01:27:12.330 --> 01:27:18.330
The keynote of their ethical code is the
famous maxim that the end sanctifies the

01:27:18.330 --> 01:27:18.810
means.

01:27:19.730 --> 01:27:23.710
Before that maxim the eternal distinction
of right and wrong vanishes.

01:27:24.790 --> 01:27:29.350
Not only do the stringency and sanctions
of human law dissolve and disappear,

01:27:29.630 --> 01:27:33.930
but the authority and majesty of the
decalogue are overthrown.

01:27:34.510 --> 01:27:39.230
There are no conceivable crime,
villainy, and atrocity which this maxim

01:27:39.230 --> 01:27:40.250
will not justify.

01:27:41.150 --> 01:27:46.580
Nay, such become dutiful and holy provided
which the Jesuit means the honor,

01:27:47.440 --> 01:27:49.460
interest, and advancement of his society.

01:27:49.620 --> 01:27:55.160
In short, the Jesuit may do whatever he
has a mind to do, all human and divine

01:27:55.160 --> 01:27:56.460
laws not withstanding.

01:27:57.480 --> 01:28:03.000
This is a very grave charge, but the
evidence of its truth is unhappily too

01:28:03.000 --> 01:28:06.880
abundant, and the difficulty lies in
making a selection.

01:28:08.220 --> 01:28:15.400
What the Popes have attempted to do by the
plenitude of their power, namely to make

01:28:15.400 --> 01:28:20.520
sin to be no sin, the Jesuit doctors have
done by their casuistry.

01:28:21.500 --> 01:28:25.720
Quote, the first and great commandment in
the law, end of quote, said the same

01:28:25.720 --> 01:28:30.540
divine person who proclaimed it from
Sinai, is to love the Lord thy God.

01:28:31.860 --> 01:28:36.940
The Jesuit casuists have set men free from
the obligation to love God.

01:28:37.880 --> 01:28:42.260
Escobar collects the different sentiments
of the famous divines of the Society of

01:28:42.260 --> 01:28:49.340
Jesus upon the question, when is a man
obliged to have actually an affection for

01:28:49.340 --> 01:28:49.740
God?

01:28:50.580 --> 01:28:52.440
And the following are some of those.

01:28:52.640 --> 01:28:58.820
Suarez says, it is sufficient a man love
him before he dies, not assigning any

01:28:58.820 --> 01:28:59.800
particular time.

01:29:01.420 --> 01:29:04.840
Vasquez, that it is sufficient even at the
point of death.

01:29:05.920 --> 01:29:07.820
Others, when a man receives his baptism.

01:29:07.820 --> 01:29:10.780
Others, when he is obliged to be contrite.

01:29:11.020 --> 01:29:12.720
Others, upon holidays.

01:29:14.000 --> 01:29:18.920
But our father Castro Palau disputes all
these opinions and that justly.

01:29:19.720 --> 01:29:24.220
Hurtado de Mendoza pretends that a man is
obliged to do it once every year.

01:29:25.540 --> 01:29:32.480
Our father Konink believes a man to be
obliged once in three or four years.

01:29:32.900 --> 01:29:34.860
Henriquez, once in five years.

01:29:36.060 --> 01:29:41.460
Filiusius affirms it to be probable that
in rigor a man is not obliged every five

01:29:41.460 --> 01:29:41.760
years.

01:29:41.860 --> 01:29:42.300
What then?

01:29:43.100 --> 01:29:44.760
He leaves the point to the wise.

01:29:46.320 --> 01:29:51.420
We are not, says Father Sermon,
so much commanded to love him as not to

01:29:51.420 --> 01:29:51.900
hate him.

01:29:53.460 --> 01:29:59.120
Thus do the Jesuit theologians make void
the first and great commandment in the

01:29:59.120 --> 01:29:59.400
law.

01:29:59.880 --> 01:30:03.780
The second commandment in the law is thou
shall love thy neighbor as thyself.

01:30:03.900 --> 01:30:08.120
This second great commandment meets with
no more respect at the hands of the

01:30:08.120 --> 01:30:09.240
Jesuits than the first.

01:30:10.440 --> 01:30:14.160
Their morality dashes both tables of the
law in pieces.

01:30:15.480 --> 01:30:19.040
Charity to man, it makes void equally with
the love of God.

01:30:19.880 --> 01:30:22.680
The methods by which this may be done are
innumerable.

01:30:22.780 --> 01:30:25.400
The first of these is termed probabilism.

01:30:26.560 --> 01:30:32.220
This is a device which enables a man to
commit any act, be it ever so manifest a

01:30:32.220 --> 01:30:37.340
breach of the moral and divine law,
without the least restraint of conscience,

01:30:37.940 --> 01:30:40.600
remorse of mind, or guilt before God.

01:30:40.680 --> 01:30:41.840
What is probabilism?

01:30:42.820 --> 01:30:50.820
By way of answer we shall suppose that a
man has a great mind to do a certain act

01:30:50.820 --> 01:30:53.540
of the lawfulness of which he is in doubt.

01:30:54.580 --> 01:30:57.440
He finds that there are two opinions upon
the point.

01:30:58.220 --> 01:31:02.380
The one probably true to the effect that
the act is lawful.

01:31:02.680 --> 01:31:06.200
The other more probably true to the effect
that the act is sinful.

01:31:07.300 --> 01:31:13.600
Under the Jesuit regimen the man is at
liberty to act upon the probable opinion.

01:31:14.780 --> 01:31:18.100
The act is probably right but more
probably wrong.

01:31:19.340 --> 01:31:23.600
Nevertheless he is safe in doing it in
virtue of the doctrine of probabilism.

01:31:24.740 --> 01:31:28.160
It's important to ask what makes an
opinion probable?

01:31:29.260 --> 01:31:32.880
To make an opinion probable a Jesuit finds
easy indeed.

01:31:33.300 --> 01:31:38.160
If a single doctor has pronounced in its
favor, although a score of doctors may

01:31:38.160 --> 01:31:43.160
have condemned it, or if the man can
imagine in his own mind something like a

01:31:43.160 --> 01:31:48.260
tolerable reason for doing the act,
the opinion that it is lawful becomes

01:31:48.260 --> 01:31:48.780
probable.

01:31:49.900 --> 01:31:54.200
It'll be hard to name an act for which a
Jesuit authority may not be produced.

01:31:55.060 --> 01:32:00.740
And harder still to find a man whose
invention is so poor as not to furnish him

01:32:00.740 --> 01:32:05.280
with what he deems a good reason for doing
what he is inclined to.

01:32:06.300 --> 01:32:10.700
And therefore it may be pronounced
impossible to instance a deed however

01:32:10.700 --> 01:32:15.720
manifestly opposed to the light of nature
and the law of God which may not be

01:32:15.720 --> 01:32:22.280
committed under the shield of the
monstrous dogma of probabilism.

01:32:23.720 --> 01:32:28.200
We are neither indulging in satire nor
incurring the charge of false

01:32:28.200 --> 01:32:30.820
witness-bearing in this picture of Jesuit
theology.

01:32:31.640 --> 01:32:36.640
A person may do what he considers
allowable, says Emmanuel Sa of the Society

01:32:36.640 --> 01:32:42.080
of Jesus, according to a probable opinion,
although the contrary may be the more

01:32:42.080 --> 01:32:42.760
probable one.

01:32:43.260 --> 01:32:47.700
The opinion of a single grave doctor is
all that's requisite.

01:32:48.700 --> 01:32:52.640
A yet greater Dr. Felucius of Rome
confirms him in this.

01:32:53.360 --> 01:32:58.580
It is allowable, says he, to follow the
less probable opinion even though it be

01:32:58.580 --> 01:32:59.600
the less safe one.

01:33:00.480 --> 01:33:02.860
That's the common judgment of modern
authors.

01:33:04.420 --> 01:33:09.240
Of two contrary opinions, says Paul
Lehmann, touching the legality or

01:33:09.240 --> 01:33:13.740
illegality of any human action,
everyone may follow in practice or in

01:33:13.740 --> 01:33:18.500
action that which he should prefer,
although he may appear to the agent

01:33:18.500 --> 01:33:20.840
himself less probable in theory.

01:33:21.400 --> 01:33:26.300
He adds, a learned person may give
contrary advice to different persons

01:33:26.300 --> 01:33:33.140
according to contrary probable opinions,
whilst he still preserves discretion and

01:33:33.140 --> 01:33:35.000
prudence, end of quote.

01:33:35.860 --> 01:33:41.540
And we may say with Pascal, these Jesuit
casuists give us elbow room at all events.

01:33:42.700 --> 01:33:46.960
It is and it is not, is the motto of this
theology.

01:33:47.620 --> 01:33:52.380
It's the true lesbian rule which shapes
itself according to that which we wish to

01:33:52.380 --> 01:33:53.220
measure by it.

01:33:54.220 --> 01:33:56.580
Would we have any action to be sinful?

01:33:57.400 --> 01:34:00.700
The Jesuit moralist turns this side of the
code to us.

01:34:01.460 --> 01:34:02.680
Would we have it to be lawful?

01:34:02.740 --> 01:34:03.800
He turns the other side.

01:34:04.880 --> 01:34:07.440
Right and wrong are put thus in our own
power.

01:34:08.520 --> 01:34:12.860
We can make the same action a sin or a
duty as we please or as we deem it

01:34:12.860 --> 01:34:13.660
expedient.

01:34:14.780 --> 01:34:19.320
To steal the property, to slander the
character, to violate the chastity or

01:34:19.320 --> 01:34:23.880
spill the blood of a fellow creature is
most probably wrong, but let us imagine

01:34:23.880 --> 01:34:28.320
some good to be got by it and then it is
probably right.

01:34:29.740 --> 01:34:34.360
The Jesuit writers, for the sake of those
who are dull of understanding and slow to

01:34:34.360 --> 01:34:38.780
apprehend the freedom they bring them,
have gone into particulars and compiled

01:34:38.780 --> 01:34:44.100
lists of actions esteemed sinful,
unnatural, and abominable by the moral

01:34:44.100 --> 01:34:49.620
sense of all nations hitherto,
but which, in virtue of this new morality,

01:34:50.080 --> 01:34:51.120
are no longer so.

01:34:52.000 --> 01:34:57.240
And they have explained how these actions
may be safely done with a minuteness of

01:34:57.240 --> 01:35:03.320
detail and a luxuriance of illustration in
which it were tedious, in some cases

01:35:03.320 --> 01:35:06.640
immodest in others, to follow them.

01:35:07.580 --> 01:35:10.340
One would think that this was licensed
enough.

01:35:11.700 --> 01:35:17.280
What more can the Jesuit need or what more
can he possibly have, seeing by a little

01:35:17.280 --> 01:35:22.440
effort of invention he can overleap every
human and divine barrier and commit the

01:35:22.440 --> 01:35:28.100
most horrible crimes on the mightiest
possible scale and neither feel remorse of

01:35:28.100 --> 01:35:29.800
conscience nor fear of punishment.

01:35:30.940 --> 01:35:35.560
But this unbounded liberty of wickedness
did not content the sons of Loyola.

01:35:35.900 --> 01:35:39.360
They panted for a liberty, if possible,
yet more boundless.

01:35:40.200 --> 01:35:45.920
They wished to be released from the easy
condition of imagining some good end for

01:35:45.920 --> 01:35:49.660
the wickedness they wished to perpetrate
and to be free to sin without the trouble

01:35:49.660 --> 01:35:52.580
of assigning even to themselves any end at
all.

01:35:53.640 --> 01:35:58.140
This they have accomplished by the method
of directing the intention.

01:35:59.460 --> 01:36:04.460
And this is a new ethical science unknown
to those ages which were not privileged to

01:36:04.460 --> 01:36:10.300
bask in the illuminating rays of the
Society of Jesus and it is as simple as

01:36:10.300 --> 01:36:10.820
convenient.

01:36:12.060 --> 01:36:18.560
It is the soul, they argue, that does the
act so far as it is moral or immoral.

01:36:18.960 --> 01:36:25.240
As regards the body's share in it,
neither virtue nor vice can be predicated

01:36:25.240 --> 01:36:25.680
of it.

01:36:26.660 --> 01:36:31.500
If therefore, while the hand is shedding
blood or the tongue is calumniating

01:36:31.500 --> 01:36:37.180
character or uttering a falsehood,
the soul can so abstract itself from what

01:36:37.180 --> 01:36:44.500
the body is doing as to occupy itself the
while with some holy theme or fix its

01:36:44.500 --> 01:36:48.440
meditation upon some benefit or advantage
likely to arise from the deed,

01:36:49.040 --> 01:36:53.640
which it knows or at least suspects the
body is at that moment engaged in doing.

01:36:54.440 --> 01:37:02.680
The soul contracts neither guilt nor stain
and the man runs no risk of ever being

01:37:02.680 --> 01:37:09.020
called to account for the murder or theft
or calumny by God or incurring his

01:37:09.020 --> 01:37:10.620
displeasure on that ground.

01:37:11.420 --> 01:37:12.500
We're not satirizing.

01:37:13.040 --> 01:37:15.560
We're simply stating the morality of the
Jesuits.

01:37:16.020 --> 01:37:16.520
We never,

01:37:21.620 --> 01:37:26.020
says the formal intention to sin,
with the soul design of sinning.

01:37:27.060 --> 01:37:31.460
And if any person whatever should persist
in having no other end but evil,

01:37:32.120 --> 01:37:36.940
in the evil that he does, we break with
him at once.

01:37:37.860 --> 01:37:39.520
Such conduct is diabolical.

01:37:40.260 --> 01:37:43.860
This holds true without exception of age,
sex, or rank.

01:37:44.400 --> 01:37:49.240
But when the person is not of such a
wretched disposition as this, we try to

01:37:49.240 --> 01:37:54.940
put in practice our method of directing
the intention, which simply consists in

01:37:54.940 --> 01:38:00.980
his proposing to himself as the end of his
action some allowable object.

01:38:01.540 --> 01:38:07.360
Not that we do not endeavor as far as we
can to dissuade men from doing things

01:38:07.360 --> 01:38:12.540
forbidden, but when we cannot prevent the
action we at least purify the motive and

01:38:12.540 --> 01:38:16.180
thus correct the viciousness of the means
by the goodness of the end.

01:38:17.880 --> 01:38:24.340
Such is the way in which our fathers of
the society have contrived to permit those

01:38:24.340 --> 01:38:29.260
acts of violence to which men usually
resort in vindication of their honor.

01:38:30.020 --> 01:38:34.680
They have no more to do than to turn off
the intention from the desire of

01:38:34.680 --> 01:38:39.760
vengeance, which is criminal, and to
direct it to a desire to defend their

01:38:39.760 --> 01:38:42.120
honor, which according to us is quite
warrantable.

01:38:43.240 --> 01:38:48.460
And in this way our doctors discharge all
their duty towards God and towards man.

01:38:49.440 --> 01:38:55.600
By permitting the action they gratify the
world, and by purifying the intention they

01:38:55.600 --> 01:38:57.700
give satisfaction to the gospel.

01:38:58.820 --> 01:39:03.380
This is a secret, sir, which was entirely
unknown to the ancients.

01:39:04.140 --> 01:39:08.760
The world is indebted for the discovery
entirely to our doctors.

01:39:08.920 --> 01:39:15.120
You understand it now, I hope." Well,
let's take a few illustrative cases,

01:39:15.260 --> 01:39:19.280
but only such as Jesuit casuists
themselves have furnished.

01:39:20.500 --> 01:39:28.040
A military man, says Reginald,
may demand satisfaction on the spot from

01:39:28.040 --> 01:39:32.240
the person who has injured him,
not indeed with the intention of rendering

01:39:32.240 --> 01:39:36.520
evil for evil, but with that of preserving
his honor.

01:39:37.640 --> 01:39:43.000
Leseus observes that if a man has received
a blow on the face, he must on no account

01:39:43.000 --> 01:39:48.160
have an intention to avenge himself,
but he may lawfully have an intention to

01:39:48.160 --> 01:39:53.820
avert infamy, and may with that view repel
the insult immediately, even at the point

01:39:53.820 --> 01:39:54.480
of the sword.

01:39:55.600 --> 01:40:01.560
If your enemy is disposed to injure you,
says Escobar, well, you have no right to

01:40:01.560 --> 01:40:06.980
wish his death by a movement of hatred,
though you may to save yourself from harm.

01:40:08.600 --> 01:40:14.900
And, says Hurtado de Mendoza, we may pray
God to visit with speedy death those who

01:40:14.900 --> 01:40:19.800
are bent on persecuting us, if there is no
other way of escaping from it.

01:40:20.960 --> 01:40:27.980
An incumbent, says Gaspar de Hurtado,
may without any mortal sin desire the

01:40:27.980 --> 01:40:35.900
decease of a life renter on his benefits,
and a son that of a father, and rejoice

01:40:35.900 --> 01:40:41.240
when it happens, provided always it is for
the sake of the profit that is to accrue

01:40:41.240 --> 01:40:43.220
from the event, and not from personal
aversion.

01:40:44.820 --> 01:40:49.420
Sanchez teaches that it is lawful to kill
our adversary in a duel, or even

01:40:49.420 --> 01:40:55.480
privately, when he intends to deprive us
of our honor or property unjustly in a

01:40:55.480 --> 01:40:59.620
lawsuit or by chicanery, and when there is
no other way of preserving them.

01:41:00.640 --> 01:41:05.600
It's equally right to to kill in a private
way a false accuser, and his witness,

01:41:06.080 --> 01:41:08.960
and even the judge who has been bribed to
favor them.

01:41:09.680 --> 01:41:14.220
A most pious assassination, exclaims
Pascal.

01:41:16.380 --> 01:41:23.680
And now chapter 5, the Jesuit teaching on
regicide, murder, lying, theft,

01:41:23.940 --> 01:41:24.640
and so forth.

01:41:25.520 --> 01:41:29.900
The three great rules of the code of the
Jesuits, which we have stated in the

01:41:29.900 --> 01:41:33.400
foregoing chapter, namely, that the end
justifies the mean.

01:41:33.640 --> 01:41:38.240
Secondly, that it is safe to do any
action, if it be probably right,

01:41:38.820 --> 01:41:40.900
although it may be more probably wrong.

01:41:41.420 --> 01:41:47.400
And three, that if no one know to direct
the attention, the intention, a right,

01:41:47.940 --> 01:41:52.680
there is no deed, be its moral character
what it may, which one may not do.

01:41:53.680 --> 01:41:58.380
It may seem to give a license of acting so
immense, that to add thereto were an

01:41:58.380 --> 01:42:01.460
altogether superfluous, and indeed an
impossible task.

01:42:01.560 --> 01:42:07.740
But, if the liberty with which these three
maxims endow the Jesuit, cannot be made

01:42:07.740 --> 01:42:12.740
larger, its particular applications may
nevertheless be made more pointed.

01:42:13.660 --> 01:42:19.060
And the man who holds back from using it
in all its extent, may be emboldened,

01:42:19.580 --> 01:42:23.760
despite his remaining scruples,
or the dullness of his intellectual

01:42:23.760 --> 01:42:29.780
perceptions, to avail himself to the
utmost of the advantages it offers for the

01:42:29.780 --> 01:42:30.980
greater glory of God.

01:42:32.120 --> 01:42:37.460
He is to be taught, not merely by general
rules, but by specific examples,

01:42:38.260 --> 01:42:42.260
how he may sin, and yet not become sinful.

01:42:43.000 --> 01:42:46.160
How he may break the law, but not suffer
the penalty.

01:42:47.380 --> 01:42:53.960
But further, these sons of Loyola are the
kings of the world, and the sole heirs of

01:42:53.960 --> 01:42:56.520
all its wealth, honors, and pleasures.

01:42:56.860 --> 01:43:03.000
And whatever law, custom, sacred,
and venerable office, August and Augustine

01:43:03.000 --> 01:43:08.160
kingly authority, may stand between them,
and their rightful lordship over mankind,

01:43:08.800 --> 01:43:14.600
they are at liberty to throw down,
and tread into the dust, as a vile and

01:43:14.600 --> 01:43:15.420
accursed thing.

01:43:16.400 --> 01:43:22.000
The moral maxims of the Jesuits are to be
put in force against kings, as well as

01:43:22.000 --> 01:43:23.060
against peasants.

01:43:24.060 --> 01:43:31.160
The lawfulness of killing excommunicated,
that is, Protestant kings, the Jesuit

01:43:31.160 --> 01:43:35.740
writers have been at great pains to
maintain, and by a great variety of

01:43:35.740 --> 01:43:37.760
arguments, to defend and enforce.

01:43:38.500 --> 01:43:41.940
The proof is as abundant as it is painful.

01:43:42.860 --> 01:43:47.540
Chalates reports to the Parliament of
Britannia, as the result of his

01:43:47.540 --> 01:43:53.680
examination of the laws and doctrines of
the Jesuits, that on this point there is a

01:43:53.680 --> 01:43:56.760
complete and startling unanimity in their
teaching.

01:43:57.600 --> 01:44:04.560
By the same logical track to the whole
host of Jesuit writers arrive at the same

01:44:04.560 --> 01:44:10.960
terrible conclusion, the slaughter,
namely of the sovereign, on whom the Pope

01:44:10.960 --> 01:44:13.080
has pronounced sentence of deposition.

01:44:15.020 --> 01:44:20.020
If he shall take meekly his extrusion from
power, and seek neither to resist,

01:44:20.700 --> 01:44:24.680
nor revenge is being hurled from his
throne, his life may be spared.

01:44:25.540 --> 01:44:31.160
But should he persist in disobedience,
says Chalates, himself a Papist,

01:44:31.700 --> 01:44:35.580
and addressing a Popish Parliament,
quote, he may be treated as a tyrant,

01:44:36.360 --> 01:44:38.660
in which case anybody may kill him.

01:44:39.920 --> 01:44:45.080
Such is the course of reasoning
established by all authors of the society,

01:44:45.640 --> 01:44:51.100
who have written ex-professo on these
subjects, Bellarmine, Suarez, Molina,

01:44:51.100 --> 01:44:58.180
Mariana, Santorell, all the Ultramontanes
without exception, since the establishment

01:44:58.180 --> 01:45:01.200
of the society, end of quote.

01:45:02.020 --> 01:45:06.740
But have not the writers of this school
expressed it in no measured terms their

01:45:06.740 --> 01:45:08.120
abhorrence of murder?

01:45:09.080 --> 01:45:13.860
Have they not loudly exclaimed against the
sacrilege of touching him on whom the

01:45:13.860 --> 01:45:16.720
church's anointing oil has been poured as
king?

01:45:17.340 --> 01:45:21.800
In short, do they not forbid and condemn
the crime of regicide?

01:45:22.040 --> 01:45:23.960
Yes, this is true.

01:45:24.940 --> 01:45:30.600
But they protest with a warmth that is
fitted to awaken suspicion.

01:45:32.000 --> 01:45:36.560
Rome can take back her anointing,
and when she has stripped the monarch of

01:45:36.560 --> 01:45:40.040
his office, he becomes the lawful victim
of her consecrated dagger.

01:45:41.380 --> 01:45:46.540
On what grounds, the Jesuits demand,
can the killing of one who is no longer a

01:45:46.540 --> 01:45:48.100
king be called regicide?

01:45:49.500 --> 01:45:53.860
Suarez tells us that when a king is
deposed, he's no longer to be regarded as

01:45:53.860 --> 01:45:55.060
a king, but as a tyrant.

01:45:56.040 --> 01:46:00.040
He therefore loses his authority,
and from that moment may be lawfully

01:46:00.040 --> 01:46:00.520
killed.

01:46:01.580 --> 01:46:04.740
Nor is the opinion of the Jesuit Mariana
less decided.

01:46:05.080 --> 01:46:09.780
Speaking of a prince, he says,
if he should overthrow the religion of the

01:46:09.780 --> 01:46:14.880
country and introduce a public enemy
within the state, I shall never consider

01:46:14.880 --> 01:46:19.340
that man to have done wrong, who,
favoring the public wishes, would attempt

01:46:19.340 --> 01:46:20.060
to kill him.

01:46:21.040 --> 01:46:27.200
It is useful that princes should be made
to know that if they oppress the state and

01:46:27.200 --> 01:46:31.880
become intolerable by their vices and
their pollution, they hold their lives

01:46:31.880 --> 01:46:38.380
upon this tenure, that to put them to
death is not only laudable, but a glorious

01:46:38.380 --> 01:46:39.020
action.

01:46:39.080 --> 01:46:44.820
It is a glorious thing to exterminate this
pestilent and mischievous race from the

01:46:44.820 --> 01:46:46.620
community of men, end of quote.

01:46:47.800 --> 01:46:53.940
Wherever the Jesuits have planted
missions, opened seminaries, and

01:46:53.940 --> 01:46:59.600
established colleges, they've been careful
to inculcate these principles in the minds

01:46:59.600 --> 01:47:05.700
of the youth, thus sowing the seeds of
future tumults, revolutions, regicides,

01:47:05.920 --> 01:47:06.460
and wars.

01:47:07.160 --> 01:47:12.080
These evil fruits have appeared sometime
sooner sometimes later, but they've never

01:47:12.080 --> 01:47:16.780
failed to show themselves to the grief of
nations and dismay of kings.

01:47:17.740 --> 01:47:23.340
John Chattel, who attempted the life of
Henry IV, had studied in the College of

01:47:23.340 --> 01:47:27.880
Claremont, in which the Jesuit Guignard
was professor of divinity.

01:47:28.260 --> 01:47:34.740
In the chamber of the would-be regicide,
a manuscript of Guignard was found,

01:47:35.280 --> 01:47:39.880
in which besides other dangerous articles,
that father approved not only of the

01:47:39.880 --> 01:47:45.280
assassination of Henry III by Clement,
but also maintained that the same thing

01:47:45.280 --> 01:47:50.940
ought to be attempted against Le Bernoy,
as he called Henry IV, which occasioned

01:47:50.940 --> 01:47:56.960
the first banishment of the order out of
France, as a society, the Jesuits,

01:47:57.360 --> 01:47:59.700
detestable and diabolical.

01:48:00.280 --> 01:48:05.120
The sentence of the Parliament,
passed in 1594, ordained that all the

01:48:05.120 --> 01:48:10.440
priests and scholars of the College of
Claremont, and others calling themselves

01:48:10.440 --> 01:48:16.400
the Society of Jesus, as being corruptors
of youth, disturbers of the public peace,

01:48:16.720 --> 01:48:21.000
and enemies of the king and state,
should depart in three days from their

01:48:21.000 --> 01:48:25.920
house and college, and in 15 days out of
the whole kingdom.

01:48:27.080 --> 01:48:31.640
But why should we dwell on those written
proofs of the disloyal and murderous

01:48:31.640 --> 01:48:36.400
principles of the Jesuits, when their
acted deeds bear still more emphatic

01:48:36.400 --> 01:48:39.960
testimony to the true nature and effects
of their principles?

01:48:40.780 --> 01:48:46.000
We have only to look around, and on every
hand, the melancholy monuments of these

01:48:46.000 --> 01:48:49.020
doctrines meet our afflicted sight.

01:48:49.880 --> 01:48:54.340
To what country of Europe shall we turn,
where we are not able to track the Jesuit

01:48:54.340 --> 01:48:56.180
by his bloody footprints?

01:48:56.940 --> 01:49:01.880
What page of modern history shall we open
and not read fresh proofs that the papal

01:49:01.880 --> 01:49:07.220
doctrine of killing excommunicated kings
was not meant to slumber in forgotten

01:49:07.220 --> 01:49:10.840
tombs, but to be acted out in the living
world?

01:49:12.020 --> 01:49:14.660
We see Henry III falling by their dagger.

01:49:15.220 --> 01:49:18.700
Henry IV perishes by the same consecrated
weapon.

01:49:19.100 --> 01:49:21.300
The king of Portugal dies by their order.

01:49:21.660 --> 01:49:26.000
The great prince of orange is dispatched
by their agent, shot down at the door of

01:49:26.000 --> 01:49:27.200
his own dining room.

01:49:27.200 --> 01:49:32.100
How many assassins they sent to England to
murder Elizabeth, history attests.

01:49:32.640 --> 01:49:35.980
That she escaped their machinations is one
of the marvels of history.

01:49:36.840 --> 01:49:41.000
Nor is it only the palaces of monarchs
into which they have crept with their

01:49:41.000 --> 01:49:43.220
doctrines of murder and assassination.

01:49:43.600 --> 01:49:47.980
The very sanctuary of their own popes they
have defiled with blood.

01:49:48.680 --> 01:49:55.960
We behold Clement XIV signing the order
for the banishment of the Jesuits and soon

01:49:55.960 --> 01:49:59.840
thereafter he's overtaken by their
vengeance and dies by poison.

01:50:00.640 --> 01:50:05.260
In the gunpowder plot we see them
deliberately planning to destroy at one

01:50:05.260 --> 01:50:08.260
blow the nobility and gentry of England.

01:50:08.980 --> 01:50:14.700
To them we owe those civil wars which for
so many years drenched with blood the far

01:50:14.700 --> 01:50:17.400
and fair provinces of France.

01:50:17.720 --> 01:50:22.540
They lay the train of that crowning of
horror, the St. Bartholomew massacre.

01:50:23.080 --> 01:50:28.400
Philip too and the Jesuits share between
them the guilt of the invincible armada

01:50:28.400 --> 01:50:32.440
which instead of inflicting the
measureless ruin and havoc which its

01:50:32.440 --> 01:50:37.440
authors intended by a most merciful
Providence became the means of exhausting

01:50:37.440 --> 01:50:41.760
the treasures and overthrowing the
prestige of Spain.

01:50:42.560 --> 01:50:48.620
What a harvest of plots, tumults,
seditions, revolutions, torturings,

01:50:49.040 --> 01:50:55.440
poisonings, assassinations, regicides,
and massacres has Christendom reaped from

01:50:55.440 --> 01:50:58.360
the seed sown by the Jesuits.

01:50:59.100 --> 01:51:04.780
Nor can we be sure that we have yet seen
the last and greatest of their crimes.

01:51:06.100 --> 01:51:10.820
We can bestow only the most cursory glance
at the teaching of the Jesuits under the

01:51:10.820 --> 01:51:12.080
other heads of moral duty.

01:51:12.680 --> 01:51:15.340
Let's take their doctrine of mental
reservation.

01:51:16.380 --> 01:51:20.460
Nothing can be imagined more heinous and
at the same time more dangerous.

01:51:21.540 --> 01:51:27.140
The doctrine of equivocation, says
Blackwell, is for the consolation of

01:51:27.140 --> 01:51:31.080
afflicted Roman Catholics and the
instruction of all the godly.

01:51:32.480 --> 01:51:37.020
It has been of special use to them when
residing among infidels and heretics in

01:51:37.020 --> 01:51:39.680
heathen countries as China and Malabar.

01:51:40.340 --> 01:51:45.600
They've professed conformity to the rites
and the worship of paganism while

01:51:45.600 --> 01:51:49.920
remaining Roman Catholics at heart and
they have taught their converts to

01:51:49.920 --> 01:51:55.920
venerate their former deities in
appearance on the strength of directing a

01:51:55.920 --> 01:52:02.300
right, the intention, the pious fraud of
concealing a crucifix under their clothes.

01:52:04.000 --> 01:52:07.140
Equivocation they have carried into civil
life as well as into religion.

01:52:08.040 --> 01:52:11.660
A man may swear, says Sanchez,
that he hath not done a thing,

01:52:11.880 --> 01:52:16.840
though he really have, by understanding
within himself that he did it not on such

01:52:16.840 --> 01:52:23.800
and such a day or before he was born or by
reflecting on some other circumstance of

01:52:23.800 --> 01:52:27.960
the like nature and yet the words he shall
make use of shall not have a sense

01:52:27.960 --> 01:52:30.160
implying any such thing.

01:52:31.080 --> 01:52:35.980
And this is a thing of great convenience
on many occasion and is always justifiable

01:52:35.980 --> 01:52:40.120
when it's necessary or advantageous in
anything that concerns a man's health,

01:52:40.120 --> 01:52:41.900
honor, or estate.

01:52:43.300 --> 01:52:48.600
Felucius in his moral questions asked,
is it wrong to use equivocation in

01:52:48.600 --> 01:52:49.000
swearing?

01:52:49.760 --> 01:52:54.820
I answer first that it is not in itself a
sin to use equivocation in swearing.

01:52:55.660 --> 01:52:58.280
This is the common doctrine after soirees.

01:52:59.320 --> 01:53:03.980
Is it perjury or sin to equivocate in a
just cause, he further asks.

01:53:04.380 --> 01:53:09.020
Is it not perjury, he answers,
as for example in the case of a man who

01:53:09.020 --> 01:53:14.820
was outwardly made a promise without the
intention of promising.

01:53:16.000 --> 01:53:20.640
If he is asked whether he has promised,
he may deny it, meaning that he has not

01:53:20.640 --> 01:53:24.180
promised with a binding promise and thus
he may swear.

01:53:25.500 --> 01:53:30.220
Felucius asks yet again, with what
precaution is equivocation to be used?

01:53:31.120 --> 01:53:37.700
When we begin, for instance, to say,
I swear, we must insert in a subdued tone

01:53:37.700 --> 01:53:42.300
the mental restriction, that today,
and then continue aloud, I have not eaten

01:53:42.300 --> 01:53:47.460
such a thing, or I swear, then insert,
I say, then conclude in the same loud

01:53:47.460 --> 01:53:49.360
voice, that I have not done this or that
thing.

01:53:50.560 --> 01:53:52.380
For thus the whole speech is most true.

01:53:54.100 --> 01:53:59.600
What an admirable lesson in the art of
speaking the truth to oneself and lying

01:53:59.600 --> 01:54:02.780
and swearing falsely to everybody else.

01:54:03.780 --> 01:54:07.000
We shall offer no comment on the teaching
of the Jesuits under the head of the

01:54:07.000 --> 01:54:08.220
seventh commandment.

01:54:08.880 --> 01:54:14.140
The doctrines of the society which relate
to chastity are screened from exposure by

01:54:14.140 --> 01:54:17.040
the very enormity of their turpitude.

01:54:17.580 --> 01:54:24.800
We pass them as we would the open grave,
whose putrid breath kills all who inhale

01:54:24.800 --> 01:54:25.060
it.

01:54:25.060 --> 01:54:30.360
Let all who value the sweetness of a pure
imagination and the joy of a conscience

01:54:30.360 --> 01:54:36.280
undefiled shun the confessional as they
would the chamber in which the plague is

01:54:36.280 --> 01:54:40.660
shut up, or the path in which lurks the
deadly scorpion.

01:54:41.300 --> 01:54:46.660
The teaching of the Jesuits, everywhere
deadly, is here a poison that consumes

01:54:46.660 --> 01:54:50.560
flesh and bones and soul.

01:54:51.900 --> 01:54:57.320
Which precept of the Decalogue is it that
the theology of the Jesuits does not set

01:54:57.320 --> 01:54:57.800
aside?

01:54:58.540 --> 01:55:02.200
We are commanded to fear the great and
dreadful name of the Lord our God.

01:55:03.400 --> 01:55:06.340
The Jesuit bounty teaches us to blaspheme
it.

01:55:07.900 --> 01:55:12.720
Quote, if one has been hurried by passion
into cursing and in doing desperate to his

01:55:12.720 --> 01:55:16.500
maker, it may be determined that he has
only sinned venially, end of quote.

01:55:17.300 --> 01:55:20.220
This is much, but Casnetti goes a little
farther.

01:55:20.460 --> 01:55:24.860
Quote, do what your conscience tells you
to be good and commanded, end of quote,

01:55:24.920 --> 01:55:25.800
says this Jesuit.

01:55:25.860 --> 01:55:32.280
If through invincible error you believe
lying or blasphemy to be commanded by God,

01:55:33.200 --> 01:55:33.760
blaspheme.

01:55:35.640 --> 01:55:39.340
The license given by the Jesuits to
regicide we have already seen,

01:55:39.980 --> 01:55:44.320
not less ample is the provision their
theology makes for the perpetrations of

01:55:44.320 --> 01:55:47.240
ordinary homicides and murders.

01:55:48.260 --> 01:55:53.120
Reginald says it is lawful to kill a false
witness, seeing otherwise one should be

01:55:53.120 --> 01:55:53.820
killed by him.

01:55:55.080 --> 01:55:58.640
The parents who seek to turn their
children from the faith, says Fagundes,

01:55:58.820 --> 01:56:00.440
may justly be killed by them.

01:56:01.920 --> 01:56:06.720
The Jesuit amicus teaches that it is
lawful for an ecclesiastic or one in a

01:56:06.720 --> 01:56:12.320
religious order to kill a columniator when
other means of defense are wanting.

01:56:13.500 --> 01:56:16.780
And Arult extends the same privilege to
laymen.

01:56:17.760 --> 01:56:21.340
If one brings an impeachment before a
prince or judge against another,

01:56:22.160 --> 01:56:25.500
and if that other cannot by any means
avert the injury to his character,

01:56:25.800 --> 01:56:26.920
he may kill him secretly.

01:56:28.400 --> 01:56:34.600
He fortifies his opinion by the authority
of Banez, who gives the same latitude to

01:56:34.600 --> 01:56:38.980
the right of defense with this slight
qualification that the columniator should

01:56:38.980 --> 01:56:43.540
first be warned and that he desist from
his slander, and if he will not,

01:56:44.000 --> 01:56:48.720
he should be killed, not openly on account
of the scandal, but secretly.

01:56:50.320 --> 01:56:55.820
Of a like ample kind is the liberty which
the Jesuits permit to be taken with the

01:56:55.820 --> 01:56:57.620
property of one's neighbor.

01:56:58.960 --> 01:57:01.880
Dishonesty in all its forms they sanction.

01:57:02.600 --> 01:57:06.840
They encourage cheats, frauds,
purloinings, robberies by furnishing men

01:57:06.840 --> 01:57:12.140
with a ready justification of these
misdeeds, and especially by persuading

01:57:12.140 --> 01:57:16.160
their votaries that if they will only take
the trouble of doing them in the way of

01:57:16.160 --> 01:57:21.320
directing the intention according to their
instructions, they need not fear being

01:57:21.320 --> 01:57:23.300
called to a reckoning for them hereafter.

01:57:24.800 --> 01:57:32.400
The Jesuit Immanuel Sa teaches that it is
not a mortal sin to take secretly from him

01:57:32.400 --> 01:57:37.400
who would give it if he were asked,
that it is not theft to take a small thing

01:57:37.400 --> 01:57:42.440
from a husband or a father, that if one
has taken what he doubts to have been his

01:57:42.440 --> 01:57:48.080
own, that doubt makes it probable that it
is safe to keep it, and that if one,

01:57:48.820 --> 01:57:53.900
from an urgent necessity or without
causing much loss, takes wood from another

01:57:53.900 --> 01:57:57.500
man's pile, he's not obliged to restore
it.

01:57:58.640 --> 01:58:04.700
One who has stolen small things at
different times is not obliged to make

01:58:04.700 --> 01:58:10.160
restitution until such time as they amount
together to a considerable sum.

01:58:10.940 --> 01:58:15.260
But should the purloiner feel restitution
burdensome, it may confirm him to know

01:58:15.260 --> 01:58:17.760
that some fathers deny it with
probability.

01:58:19.260 --> 01:58:25.380
The case of merchants, whose gains may not
be increasing so fast as they could wish,

01:58:26.220 --> 01:58:28.540
has been kindly considered by the fathers.

01:58:29.240 --> 01:58:34.300
Francis Tollet says that if a man cannot
sell his wine at a fair price,

01:58:35.020 --> 01:58:40.160
that is, at a fair profit, he may mix a
little water with his wine or diminish his

01:58:40.160 --> 01:58:43.020
measure and sell it for pure wine of full
measure.

01:58:44.120 --> 01:58:49.020
Of course, if it be lawful to mix wine,
it's lawful to adulterate all other

01:58:49.020 --> 01:58:54.440
articles of merchandise or to diminish the
weight and go on vending as if the balance

01:58:54.440 --> 01:58:56.060
were just in the article genuine.

01:58:57.380 --> 01:59:02.560
Only the trafficker in spurious goods with
false balances must be careful not to tell

01:59:02.560 --> 01:59:07.060
a lie, or if he should be compelled to
equivocate, he must do it in accordance

01:59:07.060 --> 01:59:12.900
with the rules laid down by the fathers
for enabling one to say what is not true

01:59:12.900 --> 01:59:15.200
without committing falsehood.

01:59:17.140 --> 01:59:21.820
Domestic servants also have been taken by
the fathers under the shield of their

01:59:21.820 --> 01:59:22.780
casuistry.

01:59:23.920 --> 01:59:29.080
Should a servant deem his wages not enough
or the food, clothing, and other

01:59:29.080 --> 01:59:33.940
necessaries provided for him not equal to
that which is provided for servants of

01:59:33.940 --> 01:59:39.540
similar rank in other houses, he may
recompense himself by abstracting from his

01:59:39.540 --> 01:59:45.420
master's property as much as shall make
his wages commensurate with his services.

01:59:46.240 --> 01:59:48.280
So has Valerius Reginald decided.

01:59:49.560 --> 01:59:53.760
It is fair, however, that the pupil be
cautioned that this lesson cannot safely

01:59:53.760 --> 01:59:56.460
be put in practice against his teacher.

01:59:57.760 --> 02:00:02.660
The story of John d'Alba, related by
Pascal, shows that the fathers do not

02:00:02.660 --> 02:00:09.180
relish these doctrines in praxi nearly so
well as in dici, when they themselves are

02:00:09.180 --> 02:00:10.520
the sufferers by them.

02:00:11.480 --> 02:00:15.920
And d'Alba was a servant to the fathers in
the College of Clermont, in the Rue

02:00:15.920 --> 02:00:20.800
Saint-Jacques, and thinking that his wages
were not equal to his merits, he stole

02:00:20.800 --> 02:00:25.560
somewhat from his masters to make up the
discrepancy, never dreaming that they

02:00:25.560 --> 02:00:29.100
would make a criminal of him for following
their approved rules.

02:00:29.820 --> 02:00:33.800
However, they threw him into prison on a
charge of larceny.

02:00:34.820 --> 02:00:38.600
He was brought to trial on the 16th of
April, 1647.

02:00:39.460 --> 02:00:45.100
He confessed before the court to having
taken some pewter plates, but maintained

02:00:45.100 --> 02:00:49.380
that the act was not to be regarded as a
theft, on the strength of this same

02:00:49.380 --> 02:00:54.280
doctrine of Father Bauny, which he
produced before the judges, with

02:00:54.280 --> 02:00:58.440
attestation from another of the fathers
under whom he had studied these cases of

02:00:58.440 --> 02:00:59.020
conscience.

02:00:59.940 --> 02:01:05.280
Whereupon the judge, de Montrouge,
gave sentence as follows, quote,

02:01:05.820 --> 02:01:10.040
that the prisoners should not be acquitted
under the writings of these fathers,

02:01:10.900 --> 02:01:15.940
containing a doctrine so unlawful,
pernicious, and contrary to all laws,

02:01:16.180 --> 02:01:21.680
natural, divine, and human, such as might
confound all families and authorize all

02:01:21.680 --> 02:01:25.040
domestic frauds and infidelities,
end of quote.

02:01:25.540 --> 02:01:30.160
But that the over-faithful disciple,
quote, should be whipped before the

02:01:30.160 --> 02:01:34.460
college gate of Clermont by the common
executioner, who at the same time should

02:01:34.460 --> 02:01:40.440
burn all the writings of those fathers
treating of theft, and that they should be

02:01:40.440 --> 02:01:46.080
prohibited to teach any such doctrine
again under pain of death, end of quote.

02:01:47.300 --> 02:01:53.280
But we should swell beyond all reasonable
limits our enumeration, were we to quote,

02:01:53.360 --> 02:01:56.940
even a tithe of the moral maxims of the
Jesuits.

02:01:57.820 --> 02:02:03.460
There's not one in the long catalog of
sins and crimes which their casuistry does

02:02:03.460 --> 02:02:04.180
not sanction.

02:02:04.820 --> 02:02:10.440
Pride, ambition, avarice, luxury,
bribery, and a host of vices which we

02:02:10.440 --> 02:02:15.820
cannot specify, and some of which are too
horrible to be mentioned, find in these

02:02:15.820 --> 02:02:18.080
fathers their patrons and defenders.

02:02:18.880 --> 02:02:23.940
The alchemists of the Middle Ages boasted
that their art enabled them to operate on

02:02:23.940 --> 02:02:29.040
the essence of things, to change what was
vile into what was noble.

02:02:29.980 --> 02:02:33.720
But the still darker art of the Jesuits
acts to the reverse order.

02:02:34.240 --> 02:02:38.140
It changes all that is noble into all that
is vile.

02:02:39.220 --> 02:02:45.560
Theirs is an accursed alchemy by which
they transmute good into evil,

02:02:46.680 --> 02:02:49.100
virtue into vice.

02:02:49.840 --> 02:02:55.280
There's no destructive agency with which
the world is liable to be visited that

02:02:55.280 --> 02:03:01.040
penetrates so deep or inflicts so
remedy-less a ruin as the morality of the

02:03:01.040 --> 02:03:01.540
Jesuits.

02:03:02.060 --> 02:03:07.940
The tornado sweeps along over the surface
of the globe, leaving the earth naked,

02:03:08.840 --> 02:03:12.280
bare as before tree or shrub beautified
it.

02:03:12.540 --> 02:03:16.520
But the summers of after years re-clothe
it with verdure and beautify it with

02:03:16.520 --> 02:03:19.800
flowers and make it smile as sweetly as
before.

02:03:20.520 --> 02:03:25.340
The earthquake overturns the dwelling of
man and swallows up the proudest of his

02:03:25.340 --> 02:03:25.740
cities.

02:03:26.420 --> 02:03:28.760
But his skill and power survive the shock.

02:03:28.840 --> 02:03:33.240
And when the destroyer has passed,
the architect sets up again the fallen

02:03:33.240 --> 02:03:35.800
palace and rebuilds the ruined city.

02:03:36.420 --> 02:03:41.240
And the catastrophe is effaced and
forgotten in the greater splendor and the

02:03:41.240 --> 02:03:44.200
more solid strength of the restored
structures.

02:03:45.000 --> 02:03:50.520
Revolution may overturn thrones,
abolish laws, and break in pieces the

02:03:50.520 --> 02:03:51.680
framework of society.

02:03:51.760 --> 02:03:57.440
But when the fury of faction has spent its
rage, order emerges from the chaos,

02:03:57.920 --> 02:04:03.220
law resumes its supremacy, and the
institutions which had been destroyed in

02:04:03.220 --> 02:04:08.720
the hour of madness are restored in the
hour of calm wisdom that succeeds.

02:04:08.880 --> 02:04:15.080
But the havoc the Jesuit inflicts is
irremediable.

02:04:16.380 --> 02:04:21.780
It has nothing in it counteractive or
restorative.

02:04:22.080 --> 02:04:24.060
It is only evil.

02:04:25.460 --> 02:04:30.800
It is not upon the works of man or the
institutions of man merely that it puts

02:04:30.800 --> 02:04:33.140
forth its fearfully destructive power.

02:04:33.240 --> 02:04:35.700
It is upon man himself.

02:04:36.700 --> 02:04:40.200
It is not the body of man that it strikes
like the pestilence.

02:04:40.600 --> 02:04:41.860
It is the soul.

02:04:43.060 --> 02:04:49.280
It's not a part but the whole of man that
consigns to corruption and ruin.

02:04:50.320 --> 02:04:51.700
Conscience it destroys.

02:04:52.640 --> 02:04:54.480
Knowledge it extinguishes.

02:04:54.980 --> 02:05:00.760
The very power of discerning between right
and wrong it takes away and shuts up the

02:05:00.760 --> 02:05:06.080
man in a prison whence no created agency
or influence can set him free.

02:05:07.840 --> 02:05:11.680
The fall defaced the image of God in which
man was made.

02:05:11.800 --> 02:05:12.900
We say defaced.

02:05:13.480 --> 02:05:16.160
It did not totally obliterate or
extinguish it.

02:05:17.280 --> 02:05:23.280
Jesuitism more terrible than the fall
totally effaces from the soul of man the

02:05:23.280 --> 02:05:24.740
image of God.

02:05:25.820 --> 02:05:31.280
Of the knowledge righteousness and true
holiness in which man was made it leaves

02:05:31.280 --> 02:05:32.160
not a trace.

02:05:32.980 --> 02:05:39.300
It plucks up by its very roots the moral
constitution which God gave to man.

02:05:40.340 --> 02:05:45.440
The full triumph of Jesuitism would leave
nothing spiritual, nothing moral,

02:05:46.120 --> 02:05:50.560
nothing intellectual, nothing strictly and
properly human existing upon the earth.

02:05:50.780 --> 02:05:56.760
Man it would change into the animal
impelled by nothing but appetites,

02:05:57.360 --> 02:06:02.300
passions and these more fierce and cruel
than those of the tiger.

02:06:02.600 --> 02:06:10.020
Society would become simply a herd of
wolves, lawless, ravenous, greedy of each

02:06:10.020 --> 02:06:13.620
other's blood, perpetually in quest of
prey.

02:06:14.940 --> 02:06:19.200
Even Jesuitism itself would perish
devoured by its own progeny.

02:06:19.920 --> 02:06:26.400
Our earth at last would be simply a vast
sepulcher moving around the sun in its

02:06:26.400 --> 02:06:34.600
annual circuit, its bosom as joyless,
dreary and waste as are those silent

02:06:34.600 --> 02:06:37.300
spaces through which it rolls.

02:06:38.760 --> 02:06:43.940
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Welcome to the Jesuits by James Wiley.

02:08:58.060 --> 02:09:01.780
Today we'll be continuing to read at page
31.

02:09:02.580 --> 02:09:08.100
This Reformation MP3 audio resource is a
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Many free Puritan and Reformed resources,
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02:09:31.920 --> 02:09:37.660
Also, please consider, pray and act upon
the important truths found in the

02:09:37.660 --> 02:09:39.740
following quotation by Charles Spurgeon.

02:09:40.120 --> 02:09:45.540
As the Apostle says to Timothy,
so also he says to everyone, give yourself

02:09:45.540 --> 02:09:46.520
to reading.

02:09:47.220 --> 02:09:52.060
He who will not use the thoughts of other
men's brains proves that he has no brains

02:09:52.060 --> 02:09:52.620
of his own.

02:09:53.400 --> 02:09:54.580
You need to read.

02:09:55.240 --> 02:09:59.400
Renounce as much as you will all light
literature, but study as much as possible

02:09:59.400 --> 02:10:05.040
sound theological works, especially the
Puritanic writers and expositions of the

02:10:05.040 --> 02:10:05.360
Bible.

02:10:05.800 --> 02:10:10.860
The best way for you to spend your leisure
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02:10:12.080 --> 02:10:19.180
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02:11:24.100 --> 02:11:29.980
And now to SWRB's reading of the Jesuits
by James Wiley, which we hope you find to

02:11:29.980 --> 02:11:35.280
be a great blessing, in which we pray
draws you nearer to the Lord Jesus Christ,

02:11:35.420 --> 02:11:41.520
for he is the way, the truth and the life,
and no man cometh unto the Father but by

02:11:41.520 --> 02:11:41.940
him.

02:11:42.080 --> 02:11:43.820
John 14 6.

02:11:44.620 --> 02:11:47.840
Over on chapter 6, as I said, it's page
31.

02:11:48.640 --> 02:11:53.740
So far we have traced the enrollment and
training of that mighty army which Loyola

02:11:53.740 --> 02:11:57.700
had called into existence for the conquest
of Protestantism.

02:11:58.360 --> 02:12:02.580
Their leader, who was quite as much the
shrewd calculator as the fiery fanatic,

02:12:03.160 --> 02:12:09.180
took care before sending his soldiers into
the field to provide them with armor,

02:12:09.880 --> 02:12:14.620
every way fitted for the combatants they
were to meet and the campaign they were to

02:12:14.620 --> 02:12:15.040
wage.

02:12:15.620 --> 02:12:21.180
The war in which they were to be occupied
was one against right and truth,

02:12:21.700 --> 02:12:23.000
against knowledge and liberty.

02:12:23.660 --> 02:12:28.680
And where could weapons be found for the
successful prosecution of a conflict like

02:12:28.680 --> 02:12:32.260
this, save in the old established arsenal
of sophisms?

02:12:33.340 --> 02:12:39.320
The schoolmen, those Vulcans of the Middle
Ages, had forged these weapons with the

02:12:39.320 --> 02:12:44.140
hammers of their speculation on the anvil
of their subtlety, and having made them

02:12:44.140 --> 02:12:49.160
sharp of edge and given them an
incomparable flexibility, they stored them

02:12:49.160 --> 02:12:53.120
up and kept them in reserve against the
great coming day of battle.

02:12:54.020 --> 02:12:58.560
To this armory, Loyola and the chiefs that
succeeded him in command had recourse,

02:12:59.020 --> 02:13:03.660
but not content with these weapons as the
schoolmen had left them, the Jesuit

02:13:03.660 --> 02:13:06.160
doctors put them back again into the fire.

02:13:06.300 --> 02:13:11.260
They kept them in a furnace, heated seven
times, till every particle of the dross of

02:13:11.260 --> 02:13:16.100
right and truth that cleaved to them had
been purged out, and they had acquired a

02:13:16.100 --> 02:13:22.440
flexibility absolutely and altogether
perfect, and a keenness of edge unattained

02:13:22.440 --> 02:13:27.460
before, and were now deemed every way fit
for the hands that were to wield them,

02:13:28.080 --> 02:13:32.120
and every way worthy of the cause in which
they were to be drawn.

02:13:33.100 --> 02:13:38.180
So attempered they could cut through
shield and helmet, through body and soul

02:13:38.180 --> 02:13:39.020
of the foe.

02:13:40.060 --> 02:13:46.440
Let us survey the soldier of Loyola as he
stands in the complete and perfect panoply

02:13:46.440 --> 02:13:52.420
his general has provided him with,
how admirably harnessed for the battle he

02:13:52.420 --> 02:13:53.000
is to fight.

02:13:53.660 --> 02:13:58.380
He has his loins girt about with mental
and verbal equivocation.

02:13:59.000 --> 02:14:04.620
He has on the breastplate of probabilism
his feet are shod with the preparation of

02:14:04.620 --> 02:14:06.180
the secret instructions.

02:14:07.000 --> 02:14:12.320
Above all, taking the shield of intention
and rightly handling it, he's able to

02:14:12.320 --> 02:14:17.320
quench all the fiery darts of human
remorse and divine threatenings.

02:14:17.960 --> 02:14:22.040
He takes for a helmet the hope of
paradise, which has been most surely

02:14:22.040 --> 02:14:29.040
promised him as the reward of his
services, and in his hand he grasps the

02:14:29.040 --> 02:14:35.000
two-edged sword of a fiery fanaticism,
wherewith he's able to cut his way with

02:14:35.000 --> 02:14:38.660
prodigious bravery through truth and
righteousness.

02:14:39.600 --> 02:14:45.040
Verily, the man who has to sustain the
onset of soldiers like these, and parry

02:14:45.040 --> 02:14:49.420
the thrusts of their weapons, and need to
be mindful of the ancient admonition,

02:14:50.300 --> 02:14:54.920
take unto you the whole armor of God,
that you may be able to withstand in the

02:14:54.920 --> 02:14:58.620
evil day, and having done all,
to stand.

02:15:01.120 --> 02:15:05.040
Shrewd, practical, and precise are the
instructions of the Jesuits.

02:15:05.800 --> 02:15:09.540
First of all, they're told to select the
best points in that great field,

02:15:10.180 --> 02:15:13.360
all of which they are in due time to
subjugate and possess.

02:15:13.960 --> 02:15:15.700
That field is Christendom.

02:15:16.460 --> 02:15:21.220
They're to begin by establishing convents
or colleges in the chief cities,

02:15:21.640 --> 02:15:26.440
the great centers of population and wealth
secured, the smaller places will be easily

02:15:26.440 --> 02:15:27.180
occupied.

02:15:28.540 --> 02:15:32.480
Should anyone ask on what errand the good
fathers have come, they are instructed to

02:15:32.480 --> 02:15:37.040
make answer that their sole object is the
salvation of souls.

02:15:37.340 --> 02:15:38.880
What a pious errand!

02:15:39.680 --> 02:15:44.020
Who would not strive to be the first to
welcome to their houses and to seat at

02:15:44.020 --> 02:15:48.820
their tables men whose aims are so
unselfish and heavenly?

02:15:49.720 --> 02:15:53.620
They're to be careful to maintain a humble
and submissive deportment.

02:15:53.900 --> 02:15:57.500
They're to pay frequent visits to the
hospitals, the sick chamber, and the

02:15:57.500 --> 02:15:57.860
prisons.

02:15:58.440 --> 02:16:02.660
They're to make great show of charity,
and as they have nothing of their own to

02:16:02.660 --> 02:16:08.060
give to the poor, they're to go far and
near to receive even the smallest atoms.

02:16:09.380 --> 02:16:13.460
These good deeds will not lose their
reward if only they take care not to do

02:16:13.460 --> 02:16:14.280
them in secret.

02:16:14.900 --> 02:16:19.880
Men will begin to speak of them and say,
what a humble, pious, charitable order of

02:16:19.880 --> 02:16:23.420
men these fathers of the Society of Jesus
are.

02:16:23.960 --> 02:16:28.500
How unlike the Franciscans and Dominicans
who were wont to care for the sick and the

02:16:28.500 --> 02:16:33.400
poor, but have now forgotten the virtues
of a former time, and are grown proud,

02:16:33.900 --> 02:16:36.140
indolent, luxurious, and rich.

02:16:37.040 --> 02:16:43.600
Thus the newcomers, the instructions hint,
will supplant the other in older orders,

02:16:43.920 --> 02:16:47.820
and will receive the respect and reverence
of the best and most eminent in the

02:16:47.820 --> 02:16:48.160
neighborhood.

02:16:49.340 --> 02:16:55.560
Further, they are enjoined to conduct
themselves very deferentially towards the

02:16:55.560 --> 02:17:00.620
parochial clergy, not to perform any
sacred function till they first have

02:17:00.620 --> 02:17:04.140
piously and submissively asked the bishops
leave.

02:17:04.960 --> 02:17:09.420
This will secure their good graces,
and dispose the secular clergy to protect

02:17:09.420 --> 02:17:09.760
them.

02:17:09.760 --> 02:17:15.180
But by and by, when they have ingratiated
themselves with the people, they may abate

02:17:15.180 --> 02:17:17.760
somewhat of this subserviency to the
clergy.

02:17:18.900 --> 02:17:23.580
The individual Jesuit takes a vow of
poverty, but the Society takes no such

02:17:23.580 --> 02:17:27.320
vow, and is qualified to hold property to
any amount.

02:17:28.220 --> 02:17:32.940
Therefore, while seeking the salvation of
souls, the members are carefully to note

02:17:32.940 --> 02:17:34.580
the rich men in the community.

02:17:35.420 --> 02:17:41.020
They must first find out who owns the
estates in the neighborhood, and what are

02:17:41.020 --> 02:17:42.420
their yearly values.

02:17:43.040 --> 02:17:47.160
They are to secure these estates by gift,
if possible, if not by purchase.

02:17:48.020 --> 02:17:52.740
When it happens that they get anything
that is considerable, let the purchase be

02:17:52.740 --> 02:17:58.720
made under a strange name by some of our
friends, that our poverty may still seem

02:17:58.720 --> 02:17:59.240
the greater.

02:18:00.140 --> 02:18:04.440
And let our provincial assign such
revenues to some other colleges,

02:18:04.600 --> 02:18:08.680
more remote, that neither prince nor
people may discover anything of our

02:18:08.680 --> 02:18:12.780
profits, a device that combines many
advantages.

02:18:13.660 --> 02:18:15.780
Every day their acres will increase.

02:18:16.180 --> 02:18:20.700
Nevertheless, their apparent poverty will
be as great as ever, and the flow of

02:18:20.700 --> 02:18:26.580
benefactions and legacies to supply it
will remain undiminished, although the sea

02:18:26.580 --> 02:18:30.020
into which all these rivers run will never
be full.

02:18:31.340 --> 02:18:36.180
Among the multifarious duties laid upon
the Jesuits, special prominence was given

02:18:36.180 --> 02:18:37.700
to the instruction of youth.

02:18:38.640 --> 02:18:42.500
It was by this arm that they achieved
their most brilliant success.

02:18:43.340 --> 02:18:48.220
Whisper it sweetly in their and the
people's ears that they are come to

02:18:48.220 --> 02:18:51.160
catechize the children's gratis free.

02:18:51.920 --> 02:18:56.320
Wherever the Jesuits came, they opened
schools and gathered the youth around

02:18:56.320 --> 02:18:56.640
them.

02:18:57.420 --> 02:19:01.620
But despite their zeal in the work of
education, knowledge somehow did not

02:19:01.620 --> 02:19:02.200
increase.

02:19:03.200 --> 02:19:07.460
The intellect refused to expand and the
genius to open under their tutelage.

02:19:08.300 --> 02:19:15.360
Kingdoms like Poland, where they became
the privileged and the only instructors of

02:19:15.360 --> 02:19:20.160
youth, instead of taking a higher place in
the commonwealth of letters, fell back

02:19:20.160 --> 02:19:25.300
into mental decrepitude and lost their
rank in the community of nations.

02:19:26.180 --> 02:19:29.760
The Jesuits communicated to their pupils
little besides the knowledge of Latin.

02:19:30.720 --> 02:19:33.700
History, philosophy, and science were
sealed books.

02:19:34.360 --> 02:19:38.540
They initiated their disciples into the
mysteries of probabilism and the art of

02:19:38.540 --> 02:19:42.980
directing the intention, and the youth
trained in these paths when all did not

02:19:42.980 --> 02:19:43.960
depart from them.

02:19:44.800 --> 02:19:51.020
They dwarfed the intellect and narrowed
the understanding, but they gained their

02:19:51.020 --> 02:19:51.420
end.

02:19:52.340 --> 02:19:56.380
They stamped anew the Roman impress upon
many of the countries of Europe.

02:19:57.380 --> 02:20:02.080
The second chapter of the instructions is
entitled, What must be done to get the ear

02:20:02.080 --> 02:20:04.060
and intimacy of great men?

02:20:05.720 --> 02:20:10.300
To stand well with monarchs and princes
is, of course, a matter of such importance

02:20:10.300 --> 02:20:13.760
that no stone is to be left unturned to
attain it.

02:20:14.400 --> 02:20:19.300
The instructions here, as we should expect
them to be, are full and precise.

02:20:20.060 --> 02:20:24.600
The members of the Society of Jesus are
first of all to imbue princes and great

02:20:24.600 --> 02:20:29.080
men with the belief that they cannot
dispense with their aid if they would

02:20:29.080 --> 02:20:32.740
maintain the pomp of their state and the
government of their realms.

02:20:33.620 --> 02:20:38.520
Should princes be filled with a conceit of
their own wisdom, the fathers must find

02:20:38.520 --> 02:20:44.520
some way of dispelling this egregious
delusion, and there to be surrounding them

02:20:44.520 --> 02:20:51.120
with confessors chosen from their society,
but by no means are they to bear hard on

02:20:51.120 --> 02:20:53.940
the consciences of their royal penitents.

02:20:54.540 --> 02:20:59.300
They must treat them sweetly and
pleasantly, oftener administering opiates

02:20:59.300 --> 02:21:00.400
than irritants.

02:21:01.340 --> 02:21:05.960
There to study their humors, and if in the
matter of marriage they should be

02:21:05.960 --> 02:21:10.580
inclined, as often happens with princes,
to contract alliance with their own

02:21:10.580 --> 02:21:17.240
kindred, they are to smooth their way by
hinting at a dispensation from the Pope or

02:21:17.240 --> 02:21:22.400
finding some palliative for the sin from
the pharmacopia of their theology.

02:21:23.560 --> 02:21:28.060
They may tell them that such marriages,
though forbidden to the commonalty,

02:21:28.260 --> 02:21:32.200
are sometimes allowed to princes for the
greater glory of God.

02:21:32.840 --> 02:21:38.320
If a monarch is bent on some enterprise,
a war for example, the issue of which is

02:21:38.320 --> 02:21:44.080
doubtful, they are to be at pains so to
shape their counsel in the matter,

02:21:44.680 --> 02:21:49.960
that if the affair succeeds they shall
have all the praise, and if it fails the

02:21:49.960 --> 02:21:51.820
blame shall rest with the king alone.

02:21:52.280 --> 02:21:57.660
And lastly, when a vacancy occurs near the
throne, they are to take care that the

02:21:57.660 --> 02:22:03.120
empty post shall be filled by one of the
tried friends of the society of whom they

02:22:03.120 --> 02:22:07.420
are enjoined to have at all times a list
in their possession.

02:22:09.000 --> 02:22:13.380
It may be well, in order to still more to
advance their interests at courts,

02:22:13.560 --> 02:22:15.620
to undertake embassies at times.

02:22:16.420 --> 02:22:21.080
This will enable them to draw the affairs
of Europe into their own hands and to make

02:22:21.080 --> 02:22:26.800
princes feel they are indispensable to
them by showing them what an influence

02:22:26.800 --> 02:22:31.160
they wield at the courts of other
sovereigns, especially how great their

02:22:31.160 --> 02:22:33.300
power is at that of Rome.

02:22:34.360 --> 02:22:38.660
Small services and trifling presents they
are by no means to overlook.

02:22:39.560 --> 02:22:42.980
Such things go a great way in opening the
hearts of princes.

02:22:43.300 --> 02:22:48.020
Be sure, say the instructions,
to paint the men whom the prince dislikes

02:22:48.020 --> 02:22:53.740
in the same colors in which his jealousy
and hatred teach him to view them.

02:22:54.400 --> 02:23:00.220
Moreover, if the prince is unmarried,
it'll be a rare stroke of policy to choose

02:23:00.220 --> 02:23:05.180
a wife for him from among the beautiful
and noble ladies known to their society.

02:23:05.680 --> 02:23:11.400
This is seen, say the instructions,
by experience in the house of Austria and

02:23:11.400 --> 02:23:15.440
in the kingdoms of Poland and France and
in many other principalities.

02:23:16.340 --> 02:23:21.340
We must endeavor, say the instructions,
with remarkable plainness but in the

02:23:21.340 --> 02:23:27.060
belief, doubtless, that the words would
meet the faithful eyes of the members of

02:23:27.060 --> 02:23:28.600
the society of Jesus only.

02:23:29.500 --> 02:23:36.740
We must endeavor to breed dissension among
great men and raise seditions or anything

02:23:36.740 --> 02:23:39.540
a prince would have us to do to please
him.

02:23:40.020 --> 02:23:46.600
If one who is chief minister of state to a
monarch, who is our friend, oppose us and

02:23:46.600 --> 02:23:51.560
that prince cast his whole favors upon him
so as to add titles to his honor,

02:23:52.200 --> 02:23:57.000
we must present ourselves before him and
court him in the highest degree,

02:23:57.580 --> 02:24:01.080
as well by visits as all humble respect.

02:24:02.160 --> 02:24:07.380
Having specified the arts by which princes
may be managed, the instructions next

02:24:07.380 --> 02:24:12.480
prescribe certain methods for turning to
account others of great authority in the

02:24:12.480 --> 02:24:17.360
commonwealth that by their credit we
obtain profit and preferment.

02:24:17.820 --> 02:24:23.560
If, say the instructions, these lords be
seculars, we ought to have recourse to

02:24:23.560 --> 02:24:28.920
their aid and friendship against our
adversaries and to their favor in our own

02:24:28.920 --> 02:24:33.900
suits and those of our friends and to
their authority and power in the purchase

02:24:33.900 --> 02:24:39.960
of houses, manors, and gardens,
and of stones to build with, especially in

02:24:39.960 --> 02:24:44.700
those places that will not endure to hear
of our settling in them, because the

02:24:44.700 --> 02:24:49.760
authority of these lords serveth very much
for the appeasing of the populace and

02:24:49.760 --> 02:24:52.320
making our ill willers quiet.

02:24:53.320 --> 02:24:57.760
Nor are they less sedulously to make court
to the bishops.

02:24:58.040 --> 02:25:03.020
Their authority, great everywhere,
is especially so in some kingdoms,

02:25:03.520 --> 02:25:06.120
as in Germany, Poland, and France.

02:25:07.020 --> 02:25:12.260
And the bishops conciliated, they may
expect to obtain a gift of new erected

02:25:12.260 --> 02:25:16.640
churches, altars, monasteries,
foundations, and in some cases,

02:25:17.180 --> 02:25:21.700
the benefices of the secular priests and
canons, with the preferable right of

02:25:21.700 --> 02:25:23.440
preaching in all the great towns.

02:25:24.380 --> 02:25:28.200
And when bishops so befriend them,
they are to be taught that there is no

02:25:28.200 --> 02:25:30.740
less profit than merit in the deed.

02:25:31.400 --> 02:25:37.360
Inasmuch as done to the order of Jesus,
they are sure to be repaid with most

02:25:37.360 --> 02:25:42.360
substantial services, whereas done to the
other orders, they'll have nothing in

02:25:42.360 --> 02:25:44.460
return for their pains, but a song.

02:25:45.980 --> 02:25:50.660
To love their neighbor and speak well of
him, while they held themselves in lowly

02:25:50.660 --> 02:25:53.900
estimation, was not one of the failings of
the Jesuits.

02:25:54.800 --> 02:25:58.940
In their own virtues, they were to
proclaim as loudly as they did the faults

02:25:58.940 --> 02:26:00.060
of their brother monks.

02:26:00.800 --> 02:26:05.100
Their instructions commanded them to
imprint upon the spirits of those princes

02:26:05.100 --> 02:26:10.340
who love us, that our order is more
perfect than all other orders.

02:26:11.260 --> 02:26:15.400
They are to supplant their rivals by
telling monarchs that no wisdom is

02:26:15.400 --> 02:26:21.040
competent to counsel in the affairs of
state but ours, and that if they wish to

02:26:21.040 --> 02:26:25.640
make their realms resplendent with
knowledge, they must surrender the schools

02:26:25.640 --> 02:26:27.100
to Jesuit teachers.

02:26:27.920 --> 02:26:33.480
They are especially to exhort princes that
they owe it as a duty to God to consult

02:26:33.480 --> 02:26:38.640
them in the distribution of honors and
emoluments and in all appointments to

02:26:38.640 --> 02:26:39.920
places of importance.

02:26:40.640 --> 02:26:45.840
Further, they are ever to have a list in
their possession of the names of all

02:26:45.840 --> 02:26:51.700
persons in authority and power throughout
Christendom, in order that they may change

02:26:51.700 --> 02:26:55.920
or continue them in their several posts as
may be expedient.

02:26:56.680 --> 02:27:02.220
But so covertly must this delicate
business be done that their hand must not

02:27:02.220 --> 02:27:08.200
be seen in it, nor must it once be
suspected that the change comes from them.

02:27:09.820 --> 02:27:15.460
While slowly and steadily climbing up to
the control of kings and the government of

02:27:15.460 --> 02:27:20.620
kingdoms, they are to study great modesty
of demeanor and simplicity of life.

02:27:21.420 --> 02:27:26.800
The pride must be worn in the heart,
not on the brow, and the foot must be set

02:27:26.800 --> 02:27:31.480
down softly, that is to be planted at last
on the neck of monarchs.

02:27:32.540 --> 02:27:36.200
Let hours that are in the service of
princes, says the instructions,

02:27:36.820 --> 02:27:41.740
keep but a very little money and a few
movables, contenting themselves with a

02:27:41.740 --> 02:27:46.460
little chamber, modestly keeping company
with persons in humble station.

02:27:47.020 --> 02:27:51.860
And so being in good esteem, they ought
prudently to persuade princes to do

02:27:51.860 --> 02:27:57.620
nothing without their counsel,
whether it be in spiritual or temporal

02:27:57.620 --> 02:28:01.820
affairs." Chapter 7.

02:28:02.500 --> 02:28:08.140
Jesuit Management of Rich Widows and the
Heirs of Great Families.

02:28:09.700 --> 02:28:14.180
The sixth chapter of the instructions
treats of the means to acquire the

02:28:14.180 --> 02:28:16.240
friendship of rich widows.

02:28:17.480 --> 02:28:22.040
On opening this new chapter, the
reflection that forces itself on one is

02:28:22.040 --> 02:28:28.300
how wide the range of objects to which the
society of Jesus is able to devote its

02:28:28.300 --> 02:28:28.780
attention.

02:28:29.700 --> 02:28:34.280
The greatest matters are not beyond its
strength and the smallest are not beneath

02:28:34.280 --> 02:28:35.040
its notice.

02:28:35.800 --> 02:28:40.420
From counseling monarchs and guiding
ministers of state, it turns with equal

02:28:40.420 --> 02:28:44.540
adaptability and dexterity to caring for
widows.

02:28:45.200 --> 02:28:51.180
The instructions on this head are minute
and elaborate to a degree, which shows the

02:28:51.180 --> 02:28:57.240
importance the society attaches to the due
discharge of what it owes to this class of

02:28:57.240 --> 02:28:57.980
its clients.

02:28:58.920 --> 02:29:04.440
True, some have professed to doubt whether
the action of the society in this matter

02:29:04.440 --> 02:29:09.920
be wholly and purely disinterested from
the restriction it puts upon the class of

02:29:09.920 --> 02:29:12.160
persons taken under its protection.

02:29:12.520 --> 02:29:16.860
The instructions do not say widows,
but rich widows.

02:29:17.600 --> 02:29:21.720
But all the more on that account,
do widows need defense against the arts of

02:29:21.720 --> 02:29:24.020
chicanery and the wiles of avarice?

02:29:24.500 --> 02:29:29.960
And how can the fathers better accord them
such than by taking measures to convey

02:29:29.960 --> 02:29:34.720
their bodies and their goods alike within
the safe walls of a convent?

02:29:35.820 --> 02:29:39.980
There the cormorants and vultures of a
wicked world cannot make them their prey,

02:29:40.100 --> 02:29:42.880
but let us mark how they are to proceed.

02:29:43.100 --> 02:29:49.200
First, a father of suitable gifts is to be
selected to begin operations.

02:29:49.660 --> 02:29:53.720
He must not, in point of years,
exceed middle age.

02:29:54.760 --> 02:29:57.740
He must have a fresh complexion and a
gracious discourse.

02:29:58.880 --> 02:30:04.580
He is to visit the widow, to touch
feelingly on her position and the snares

02:30:04.580 --> 02:30:10.980
and injuries to which it exposes her,
and to hint at the fraternal care that the

02:30:10.980 --> 02:30:17.900
society of which he is a member delights
to exercise over all in her condition who

02:30:17.900 --> 02:30:20.460
choose to place themselves under its
guardianship.

02:30:20.740 --> 02:30:25.820
After a few visits of this sort,
the widow will probably appear at one of

02:30:25.820 --> 02:30:27.300
the chapels of the society.

02:30:28.380 --> 02:30:34.220
Should it so happen, the next step is to
appoint a confessor of their body for the

02:30:34.220 --> 02:30:34.460
widow.

02:30:35.680 --> 02:30:40.040
Should these delicate steps be well got
over, the matter will begin to be hopeful.

02:30:41.300 --> 02:30:46.240
It will be the confessor's duty to see
that the wicked idea of marrying again

02:30:46.240 --> 02:30:47.560
does not enter her mind.

02:30:48.080 --> 02:30:53.080
For this end, he is to picture to her the
delightful and fascinating freedom she

02:30:53.080 --> 02:30:54.780
enjoys in her widowhood.

02:30:55.280 --> 02:31:00.820
And over against it, he is to place the
cares, vexations, and tyrannies which a

02:31:00.820 --> 02:31:03.400
second matrimony would probably draw upon
her.

02:31:04.520 --> 02:31:08.920
To second these representations,
the confessor is empowered to promise

02:31:08.920 --> 02:31:14.780
exemption from purgatory should the holy
estate of widowhood be persevered in.

02:31:15.740 --> 02:31:20.520
To maintain this pious frame of mind on
the part of the object of these

02:31:20.520 --> 02:31:26.920
solicitudes, the instructions direct that
it may be advisable to have an oratory

02:31:26.920 --> 02:31:32.060
erected in her house with an altar and
frequent mass and confession celebrated

02:31:32.060 --> 02:31:32.660
there at.

02:31:33.580 --> 02:31:38.720
The adorning of the altar and the
accompanying rites will occupy the time of

02:31:38.720 --> 02:31:43.040
the widow and prevent the thoughts of a
husband entering her mind.

02:31:43.700 --> 02:31:48.200
The matter having been conducted to this
stage, it will be prudent now to change

02:31:48.200 --> 02:31:53.200
the persons of trust about her and to
replace them with persons devoted to the

02:31:53.200 --> 02:31:53.760
society.

02:31:54.660 --> 02:31:59.080
The number of religious services must also
be increased, especially confession,

02:31:59.880 --> 02:32:03.900
so that, say the instructions,
knowing their former accusations,

02:32:04.680 --> 02:32:11.440
manners, and inclinations, the whole may
serve as a guide to make them obey our

02:32:11.440 --> 02:32:12.100
wills.

02:32:13.040 --> 02:32:13.620
End of quote.

02:32:14.940 --> 02:32:18.640
These steps will have brought the widow
very near the door of a convent.

02:32:19.660 --> 02:32:24.220
A continuance a little longer in the same
cautious and skillful tactics is all that

02:32:24.220 --> 02:32:27.660
will be necessary to land her safely
within its walls.

02:32:28.640 --> 02:32:33.340
The confessor must now enlarge on the
quietude and eminent sanctity of the

02:32:33.340 --> 02:32:38.220
cloister, how surely it conducts to
paradise, but should she be unwilling to

02:32:38.220 --> 02:32:42.960
assume the veil in regular form,
she may be induced to enter some religious

02:32:42.960 --> 02:32:47.180
order, such as that of Paulina,
so that being caught in the vow of

02:32:47.180 --> 02:32:50.980
chastity, all danger of her marrying again
may be over.

02:32:52.180 --> 02:32:57.200
The great duty of alms, that queen of the
graces, without which it is to be

02:32:57.200 --> 02:33:01.300
represented to her she cannot inherit the
kingdom of heaven, is now to be pressed

02:33:01.300 --> 02:33:02.100
upon her.

02:33:03.400 --> 02:33:08.560
Which alms, notwithstanding, she ought not
to dispose to everyone, if it be not by

02:33:08.560 --> 02:33:11.540
the advice and with the consent of her
spiritual father.

02:33:12.740 --> 02:33:18.260
Under this direction, it is easy to see in
what exchequer the lands, manners,

02:33:18.460 --> 02:33:21.440
and revenues of widows will ultimately be
garnered.

02:33:22.440 --> 02:33:27.980
But the fathers deemed it inexpedient to
leave such an issue the least uncertain,

02:33:28.240 --> 02:33:34.480
and accordingly the seventh chapter enters
largely into the means of keeping in our

02:33:34.480 --> 02:33:38.000
hands the disposition of the estates of
widows.

02:33:39.240 --> 02:33:44.540
To shut out worldly thoughts, and
especially matrimonial ones, the time of

02:33:44.540 --> 02:33:47.400
such widows must be occupied with their
devotions.

02:33:48.180 --> 02:33:53.520
They are to be exhorted to curtail their
expenditure and abound yet more in alms to

02:33:53.520 --> 02:33:55.100
the church of Jesus Christ.

02:33:55.840 --> 02:33:59.020
A dexterous confessor is to be appointed
them.

02:33:59.840 --> 02:34:03.840
They are to be frequently visited and
entertained with pleasant discourse.

02:34:05.080 --> 02:34:11.780
They are to be persuaded to select a
patron or tutelary saint, say Saint

02:34:11.780 --> 02:34:13.260
Francis or Saint Xavier.

02:34:14.020 --> 02:34:19.260
Provision is to be made that all they do
may be known by placing about them only

02:34:19.260 --> 02:34:21.900
persons recommended by the society.

02:34:22.760 --> 02:34:27.700
We must be excused for not giving in the
words of the fathers, the fourteenth

02:34:27.700 --> 02:34:28.900
section of this chapter.

02:34:29.760 --> 02:34:37.980
That section gives their protégés great
license, indeed all license, provided they

02:34:37.980 --> 02:34:42.260
be liberal and well-affected to our
society, and that all things be carried

02:34:42.260 --> 02:34:44.660
cunningly and without scandal.

02:34:46.500 --> 02:34:51.600
But the one great point to be aimed at is
to get them to make an entire surrender of

02:34:51.600 --> 02:34:53.120
their estates to the society.

02:34:53.260 --> 02:34:58.740
This is to reach perfection now,
and it may be to attain in future the yet

02:34:58.740 --> 02:35:00.700
higher reward of canonization.

02:35:02.220 --> 02:35:06.980
But should it so happen, from love of
kindred or other motives, that they have

02:35:06.980 --> 02:35:11.840
not endowed the poor companions of Jesus
with all their worldly goods when they

02:35:11.840 --> 02:35:17.260
come to die, the preferable claims of the
Church of Jesus Christ to those of kindred

02:35:17.260 --> 02:35:22.120
are to be urged upon them, and they are to
be exhorted to contribute to the finishing

02:35:22.120 --> 02:35:27.160
of our colleges, which are yet imperfect,
for the greater glory of God, giving us

02:35:27.160 --> 02:35:33.460
lamps and pixes and for the building of
other foundations and houses, which we,

02:35:33.580 --> 02:35:38.700
the poor servants of the Society of Jesus,
do still want, that all things may be

02:35:38.700 --> 02:35:39.580
perfected.

02:35:41.000 --> 02:35:45.860
Quote, let the same be done with princes,
the instructions go on to say,

02:35:45.960 --> 02:35:52.500
and our other benefactors, who build us
any sumptuous pile or erect any foundation

02:35:52.500 --> 02:35:58.180
representing to them in the first place
that the benefits they thus do us are

02:35:58.180 --> 02:36:04.460
consecrated to eternity, that they shall
become thereby perfect models of piety,

02:36:04.960 --> 02:36:09.080
that we will have thereof a very
particular memory, and that in the next

02:36:09.080 --> 02:36:11.180
world they shall have their reward.

02:36:12.140 --> 02:36:17.880
But if it be objected that Jesus Christ
was born in a stable and had not where to

02:36:17.880 --> 02:36:22.660
lay his head, and that we who are his
companions ought not to enjoy perishing

02:36:22.660 --> 02:36:27.980
goods, we ought to imprint strongly on
their spirits that in truth at first the

02:36:27.980 --> 02:36:33.300
church was also in the same state,
but now that by the providence of God

02:36:33.300 --> 02:36:38.140
she's raised to a monarchy, and that in
those times the church was nothing but a

02:36:38.140 --> 02:36:41.320
broken rock, which has now become a great
mountain.

02:36:42.660 --> 02:36:43.900
Well, end of quote.

02:36:44.820 --> 02:36:51.000
In the chapter that follows, the eighth
namely, the net is spread still wider.

02:36:51.760 --> 02:36:57.300
It's around the feet of the sons and
daughters of devout widows that its meshes

02:36:57.300 --> 02:36:58.260
are now drawn.

02:36:59.020 --> 02:37:04.980
The scheme of machinations and seduction
unfolded in this chapter differs only in

02:37:04.980 --> 02:37:09.240
its minor points from that which we have
already had disclosed to us.

02:37:09.500 --> 02:37:13.440
We pass it therefore, and go on to the
ninth chapter where we find the scheme

02:37:13.440 --> 02:37:19.860
still widening, and wholesale rapacity and
extortion, sanctified of course by the end

02:37:19.860 --> 02:37:23.320
in view, still more openly avowed and
enjoined.

02:37:24.080 --> 02:37:29.060
The chapter is entitled of the means to
augment the revenues of our colleges,

02:37:29.220 --> 02:37:35.160
and these means in short are the astute
and persistent deception, circumvention,

02:37:35.480 --> 02:37:37.300
and robbery of every class.

02:37:37.420 --> 02:37:43.600
The net is thrown almost without disguise
over the whole community in order that the

02:37:43.600 --> 02:37:48.160
goods, heritages, and possessions of all
ranks, prince, peasant, widow,

02:37:48.240 --> 02:37:51.720
and orphan, may be dragged into the
convents of the Jesuits.

02:37:52.660 --> 02:37:58.880
The world is but a large preserve for the
mighty hunters of the society of Jesus.

02:37:59.580 --> 02:38:04.280
Above and before all other things,
says this instruction, we ought to

02:38:04.280 --> 02:38:08.520
endeavor our own greatness by the
direction of our superiors, who are the

02:38:08.520 --> 02:38:14.000
only judges in this case, and who should
labor that the church of God may be in the

02:38:14.000 --> 02:38:18.240
highest degree of splendor for the greater
glory of God.

02:38:19.780 --> 02:38:25.500
In prosecution of this worthy end,
the secret instructions enjoin the fathers

02:38:25.500 --> 02:38:31.240
to visit frequently at rich and noble
houses, and to inform themselves prudently

02:38:31.240 --> 02:38:36.860
and dexterously, whether they will not
leave something to our churches in order

02:38:36.860 --> 02:38:40.420
to the obtaining remission of their sins,
and of the sins of their kindred.

02:38:41.600 --> 02:38:46.280
Confessors, and only able and eloquent men
are to be appointed as confessors to

02:38:46.280 --> 02:38:51.500
princes and statesmen, are to ascertain
the name and surname of their penitents,

02:38:52.040 --> 02:38:56.700
the names of their kindred and friends,
whether they have hopes of succeeding to

02:38:56.700 --> 02:39:02.780
anything, and how they mean to dispose of
what they already have, or may yet have,

02:39:03.640 --> 02:39:07.400
whether they have brothers, sisters,
or heirs, and of what age, inclination,

02:39:07.940 --> 02:39:09.240
and education they are.

02:39:10.260 --> 02:39:15.780
And they should persuade them that all
these questions do tend much to the

02:39:15.780 --> 02:39:17.600
clearing of the state of their conscience.

02:39:18.920 --> 02:39:22.720
There is a refreshing plainness about the
following instructions.

02:39:23.120 --> 02:39:27.800
They're given with the air of men who had
so often repeated their plea, quote,

02:39:27.900 --> 02:39:33.320
for the greater glory of God, that they
themselves had come at last to believe it.

02:39:34.340 --> 02:39:39.460
Our provincial ought to send expert men
into all those places where there's any

02:39:39.460 --> 02:39:43.780
considerable number of rich and wealthy
persons, to the end that they may give

02:39:43.780 --> 02:39:48.100
their superiors a true and faithful
account.

02:39:48.580 --> 02:39:52.560
Let the stewards of our college get an
exact knowledge of the houses,

02:39:52.860 --> 02:39:57.480
gardens, quarries of stone, vineyards,
manors, and other riches of everyone who

02:39:57.480 --> 02:40:02.140
lives near the place where they reside,
and if it be possible, what degree of

02:40:02.140 --> 02:40:04.240
affection they have for us.

02:40:05.120 --> 02:40:10.240
In the next place, we should discover
every man's office, and the revenue of it,

02:40:10.580 --> 02:40:15.880
their possessions, the articles of their
contracts, which they may surely do by

02:40:15.880 --> 02:40:20.180
confessions, by meetings, and by
entertainment, or by our trusty friends.

02:40:20.340 --> 02:40:26.840
And generally, when any confessor lights
upon a wealthy person, from whom he hath

02:40:26.840 --> 02:40:31.040
good hopes of profit, he is obliged
forthwith to give notice of it,

02:40:31.760 --> 02:40:33.920
and deliver it at his return.

02:40:34.140 --> 02:40:37.920
They should also inform themselves exactly
whether there be any hope of obtaining

02:40:37.920 --> 02:40:43.500
bargains, goods, possessions, pious gifts,
and the like, in exchange for the

02:40:43.500 --> 02:40:45.780
admission of their sons into our society.

02:40:46.740 --> 02:40:52.840
If a wealthy family have daughters only,
they are to be drawn by caresses to become

02:40:52.840 --> 02:40:58.260
nuns, in which case a small portion of
their estate may be assigned for their

02:40:58.260 --> 02:41:00.660
use, and the rest will be ours.

02:41:01.380 --> 02:41:05.780
The last heir of a family is by all means
to be induced to enter the society,

02:41:06.020 --> 02:41:10.320
and the better to relieve his mind from
all fear of his parents, he is to be

02:41:10.320 --> 02:41:14.740
taught that it is more pleasing to God
that he take this step without their

02:41:14.740 --> 02:41:16.700
knowledge or consent.

02:41:17.340 --> 02:41:22.420
Such a one ought to be sent to a distance
to pass his novitiate.

02:41:23.640 --> 02:41:24.620
End of quotes.

02:41:25.740 --> 02:41:30.880
These directions were but too faithfully
carried out in Spain, and to this among

02:41:30.880 --> 02:41:35.620
other causes is owing the depopulation of
that once powerful country.

02:41:36.500 --> 02:41:40.660
A writer who resided many years in the
peninsula, and had the best opportunities

02:41:40.660 --> 02:41:44.980
of observing its condition says,
quote, if a gentleman has two or three

02:41:44.980 --> 02:41:51.620
sons, and as many daughters, the confessor
of the family advises the father to keep

02:41:51.620 --> 02:41:56.840
the oldest son at home, and send the rest,
both sons and daughters, into a convent or

02:41:56.840 --> 02:42:02.300
monastery, praising the monastic life and
saying that to be retired from the world

02:42:02.300 --> 02:42:03.820
is the safest way to heaven.

02:42:04.860 --> 02:42:08.880
The fathers of these families,
glad of lessening the expenses of the

02:42:08.880 --> 02:42:13.360
house, and of seeing their children
provided for, do send them into the desert

02:42:13.360 --> 02:42:17.220
place of a convent, which is really the
middle of the world.

02:42:17.940 --> 02:42:25.280
Now observe that it is twenty to one that
their heir dieth before he marrieth and

02:42:25.280 --> 02:42:25.900
have children.

02:42:26.820 --> 02:42:33.480
So the estate and everything else falls to
the second, who is a professed friar,

02:42:34.220 --> 02:42:40.020
or nun, and as they cannot use the
expression of miam or tuam, all goes that

02:42:40.020 --> 02:42:42.040
way, and to the society.

02:42:43.400 --> 02:42:47.700
And this is the reason why many families
are extinguished and their names quite out

02:42:47.700 --> 02:42:48.200
of memory.

02:42:48.960 --> 02:42:54.640
The convent so crowded, and the kingdom so
thin of people, and the friars,

02:42:54.920 --> 02:42:57.800
nuns, and monasteries so rich.

02:42:58.920 --> 02:42:59.580
End of quote.

02:43:00.120 --> 02:43:04.360
Further, the fathers are counseled to
raise large sums of money on bond,

02:43:05.320 --> 02:43:10.260
the advantage of this method is that when
the bond holder comes to die, it will be

02:43:10.260 --> 02:43:15.680
easy to induce him to part with the bond
in exchange for the salvation of his soul.

02:43:16.660 --> 02:43:21.720
At all events, he is more likely to make a
gift of the deed than to bequeath the same

02:43:21.720 --> 02:43:22.740
amount in gold.

02:43:23.640 --> 02:43:27.960
Another advantage of borrowing in this
fashion is that their pretense of poverty

02:43:27.960 --> 02:43:29.780
may still be kept up.

02:43:30.660 --> 02:43:37.100
Owners of a fourth or of a half of the
property of a country, they will still be

02:43:37.100 --> 02:43:39.260
the poor companions of Jesus.

02:43:40.080 --> 02:43:43.640
We make but one other quotation from the
secret instructions.

02:43:44.260 --> 02:43:50.000
It closes this series of pious advices and
is in one respect the most characteristic

02:43:50.000 --> 02:43:50.880
of them all.

02:43:51.060 --> 02:43:57.980
Quote, let the superior keep these secret
advices with great care, and let them not

02:43:57.980 --> 02:44:02.900
be communicated but to a very few discreet
persons, and that only by parts,

02:44:03.300 --> 02:44:07.800
and let them instruct others with them
when they have profitably served the

02:44:07.800 --> 02:44:13.620
society, and then let them not communicate
them as rules they have received but as

02:44:13.620 --> 02:44:15.720
the effects of their own prudence.

02:44:16.640 --> 02:44:21.040
But if they should happen to fall into the
hands of strangers who should give them an

02:44:21.040 --> 02:44:27.760
ill sense of construction, let them be
assured the society owns them not in that

02:44:27.760 --> 02:44:32.460
sense, which shall be confirmed by
instancing those of our order who

02:44:32.460 --> 02:44:34.300
assuredly know them not.

02:44:34.680 --> 02:44:35.320
End of quote.

02:44:36.320 --> 02:44:42.300
It was some time before the contingency of
exposure here provided against actually

02:44:42.300 --> 02:44:48.700
happened, but in the beginning of the 17th
century the accidents of war dragged these

02:44:48.700 --> 02:44:52.740
secret instructions from the darkness in
which their authors had hoped to conceal

02:44:52.740 --> 02:44:54.680
them from the knowledge of the world.

02:44:55.560 --> 02:44:59.620
The Duke of Brunswick, having plundered
the Jesuits' college at Paderborn in

02:44:59.620 --> 02:45:05.500
Westphalia, made a present of their
library to the Capuchins of the same town.

02:45:06.480 --> 02:45:11.340
Among the books which had thus come into
their possession was found a copy of the

02:45:11.340 --> 02:45:12.500
secret instructions.

02:45:13.500 --> 02:45:17.020
Another copy is said to have been
discovered in the Jesuits' college at

02:45:17.020 --> 02:45:17.500
Prague.

02:45:18.340 --> 02:45:23.400
Soon thereafter reprints and translations
appeared in Germany, Holland, France,

02:45:23.700 --> 02:45:24.080
England.

02:45:24.960 --> 02:45:28.960
The authenticity of the work was denied,
as was to be expected.

02:45:29.640 --> 02:45:34.760
For any society that is astute enough to
compile such a book would be astute enough

02:45:34.760 --> 02:45:35.580
to deny it.

02:45:36.460 --> 02:45:42.040
To only the fourth or highest order of
Jesuits were these instructions to be

02:45:42.040 --> 02:45:42.640
communicated.

02:45:43.560 --> 02:45:47.400
The others who were ignorant of them in
their written form were brought forward to

02:45:47.400 --> 02:45:52.140
deny on oath that such a book existed,
but their protestations weighed very

02:45:52.140 --> 02:45:56.340
little against the overwhelming evidence
on the other side.

02:45:56.880 --> 02:46:01.700
The perfect uniformity of the methods
followed by the Jesuits in all countries

02:46:02.420 --> 02:46:08.280
favored a presumption that they acted upon
a prescribed rule, and the exact

02:46:08.280 --> 02:46:14.340
correspondence between their methods and
the secret advices showed that this was

02:46:14.340 --> 02:46:14.920
the rule.

02:46:16.220 --> 02:46:21.820
Greta, a well-known member of the society,
affirmed that the Sekreta Moneta was a

02:46:21.820 --> 02:46:27.780
forgery by a Jesuit who had been dismissed
with ignominy from the society in Poland,

02:46:27.860 --> 02:46:29.900
and that he published it in 1616.

02:46:30.020 --> 02:46:35.600
But the falsehood of the story was proved
by the discovery in the British Museum of

02:46:35.600 --> 02:46:42.440
a work printed in 1596, 20 years before
the alleged forgery in which the Sekreta

02:46:42.440 --> 02:46:44.000
Moneta is copied.

02:46:45.520 --> 02:46:50.740
Since the first discovery in Paderborn,
copies of the Sekreta Moneta have been

02:46:50.740 --> 02:46:54.260
found in other libraries, as in Prague
noted above.

02:46:55.140 --> 02:46:59.380
Numerous editions have since been
published, and in so many languages that

02:46:59.380 --> 02:47:02.340
the idea of collusion is out of the
question.

02:47:03.560 --> 02:47:07.800
These editions all agree, with the
exception of a few unimportant variations

02:47:07.800 --> 02:47:08.600
in the reading.

02:47:09.540 --> 02:47:12.580
These private directions, says M.

02:47:12.700 --> 02:47:12.900
L.

02:47:12.960 --> 02:47:18.840
Estrange, are quite contrary to the rules,
constitutions, and instructions which this

02:47:18.840 --> 02:47:23.840
society professeth publicly in those books
it hath printed on this subject,

02:47:24.420 --> 02:47:27.880
so that without difficulty we may believe
that the greatest part of their governors,

02:47:28.440 --> 02:47:32.860
if a very few be accepted especially,
have a double rule as well as a double

02:47:32.860 --> 02:47:38.480
habit, one for their private and
particular use, and another to flaunt with

02:47:38.480 --> 02:47:41.160
before the world." End of quote.

02:47:42.860 --> 02:47:49.160
Now chapter 8, diffusion of the Jesuits
throughout Christendom.

02:47:50.220 --> 02:47:54.120
The soldiers of Loyola are about to go
forth.

02:47:55.220 --> 02:47:59.460
Before beginning the campaign we see their
chief assembling them and pointing out the

02:47:59.460 --> 02:48:01.600
field in which their prowess is to be
displayed.

02:48:02.480 --> 02:48:04.920
The nations of Christendom are in revolt.

02:48:05.780 --> 02:48:11.500
It will be theirs to subjugate them,
and lay them once more bound in chains at

02:48:11.500 --> 02:48:13.040
the feet of the papal sea.

02:48:13.980 --> 02:48:14.940
They must not faint.

02:48:15.720 --> 02:48:20.420
The arms he has provided them with are
amply sufficient for the arduous warfare

02:48:20.420 --> 02:48:22.120
on which he sends them.

02:48:23.020 --> 02:48:28.180
Clad in that armor, and wielding it in the
way he has shown them, they will expel

02:48:28.180 --> 02:48:30.400
knowledge as night chases away the day.

02:48:31.420 --> 02:48:34.340
Liberty will die wherever their foot shall
tread.

02:48:35.280 --> 02:48:39.360
In the ancient darkness they'll be able to
rear again the fallen throne of the great

02:48:39.360 --> 02:48:41.200
hierarch of Rome.

02:48:42.120 --> 02:48:44.880
But if the service is hard, the wages will
be ample.

02:48:45.400 --> 02:48:50.340
As the saviors of that throne they will be
greater than it, and though meanwhile

02:48:50.340 --> 02:48:55.520
their work is to be done in great show of
humility and poverty, the silver and the

02:48:55.520 --> 02:48:58.920
gold of Christendom will in the end be
theirs.

02:48:59.680 --> 02:49:04.340
They'll be the lords of its lands and
palaces, the masters of the bodies and the

02:49:04.340 --> 02:49:09.420
souls of its inhabitants, and nothing of
all that the heart can desire will be

02:49:09.420 --> 02:49:13.320
withheld from them, if only they will obey
him.

02:49:14.280 --> 02:49:18.560
The Jesuits rapidly multiplied,
and were now to follow them in their

02:49:18.560 --> 02:49:20.900
peregrinations over Europe.

02:49:21.880 --> 02:49:27.200
Going forth in little bands, animated with
an entire devotion to their general,

02:49:27.600 --> 02:49:31.400
schooled in all the arts which could help
to further their mission, they planted

02:49:31.400 --> 02:49:36.320
themselves in a few years in all the
countries of Christendom, and made their

02:49:36.320 --> 02:49:42.380
presence felt in the turning of the tide
of Protestantism, which to them had been

02:49:42.380 --> 02:49:43.040
on the flow.

02:49:44.940 --> 02:49:49.440
There was no disguise they could not
assume, and therefore there was no place

02:49:49.440 --> 02:49:50.880
into which they could not penetrate.

02:49:51.800 --> 02:49:56.880
They could enter unheard in the closet of
the monarch, or the cabinet of the

02:49:56.880 --> 02:49:57.440
statesman.

02:49:57.980 --> 02:50:03.340
They could sit unseen in convocation or
general assembly, and mingle unsuspected

02:50:03.340 --> 02:50:05.760
in the deliberations and debates.

02:50:06.480 --> 02:50:10.420
There was no tongue they could not speak,
and no creed they could not profess.

02:50:11.440 --> 02:50:15.920
And thus there was no people among whom
they might not sojourn, and no church

02:50:16.540 --> 02:50:22.100
whose membership they might not enter,
and whose function they might not

02:50:22.100 --> 02:50:22.680
discharge.

02:50:23.760 --> 02:50:28.620
They could execrate the Pope with the
Lutheran, swear the solemn league with the

02:50:28.620 --> 02:50:29.080
Covenanter.

02:50:29.740 --> 02:50:33.580
They had their men of learning and
eloquence for the halls of nobles and the

02:50:33.580 --> 02:50:37.580
courts of kings, their men of science and
letters for the education of youth,

02:50:37.900 --> 02:50:43.020
their unpolished but ready orators to
harangue the crowd, and their plain

02:50:43.020 --> 02:50:48.820
unlettered monks to visit the cottages of
the peasantry, the workshops of the

02:50:48.820 --> 02:50:49.280
artisan.

02:50:50.400 --> 02:50:56.080
I know these men, said Joseph II of
Austria, writing to Troisul, the prime

02:50:56.080 --> 02:50:57.400
minister of Louis XV.

02:50:58.260 --> 02:51:01.760
I know these men as well as as anyone can
do.

02:51:02.320 --> 02:51:06.660
All the schemes they have carried on,
the pains they have taken to spread

02:51:06.660 --> 02:51:11.640
darkness over the earth, as well as their
efforts to rule and embroil Europe from

02:51:11.640 --> 02:51:14.000
Cape Finistere to Spitsbergen.

02:51:14.580 --> 02:51:20.080
In China they were mandarins, in France
academicians, courtiers and confessors,

02:51:20.080 --> 02:51:24.500
in Spain and Portugal grandees,
in Paraguay kings.

02:51:25.460 --> 02:51:31.820
Had not my grand uncle Joseph become
emperor, we had in all probability seen in

02:51:31.820 --> 02:51:37.960
Germany too a Malagrida or an Alvieros."
End of quote.

02:51:38.020 --> 02:51:42.420
In order that they might be at liberty to
visit what city and diocese they pleased,

02:51:42.800 --> 02:51:45.580
they were exempted from episcopal
jurisdiction.

02:51:46.640 --> 02:51:51.220
They could come and go at their pleasure
and perform all their functions without

02:51:51.220 --> 02:51:55.520
having to render account to anyone,
save to their superior.

02:51:56.640 --> 02:52:01.360
This arrangement was resisted at first by
certain prelates, but it was universally

02:52:01.360 --> 02:52:06.420
conceded at last and it greatly
facilitated the wide and rapid diffusion

02:52:06.420 --> 02:52:07.660
of the Jesuit Corps.

02:52:08.760 --> 02:52:12.400
Extraordinary success attended their first
efforts throughout all Italy.

02:52:13.180 --> 02:52:17.160
Designed for the common people,
the order found equal acceptance from

02:52:17.160 --> 02:52:18.560
princes and nobles.

02:52:19.400 --> 02:52:25.200
In Parma the highest families submitted
themselves to the spiritual exercises.

02:52:26.660 --> 02:52:32.740
In Venice, Linnaeus expounded the Gospel
of Saint John to a congregation of nobles.

02:52:33.520 --> 02:52:36.880
1542 a Jesuit's college was founded in
that city.

02:52:37.980 --> 02:52:44.740
The citizens of Montepulciano accompanied
Francisco Strada through the streets,

02:52:45.140 --> 02:52:45.420
begging.

02:52:46.360 --> 02:52:50.180
Their chief knocked at the doors and his
followers received the alms.

02:52:50.920 --> 02:52:55.520
In Faenza they succeeded in arresting the
Protestant movement, which had been

02:52:55.520 --> 02:52:57.960
commenced by the eloquent Bernardino
Ocino.

02:52:58.980 --> 02:53:04.840
By the machinery of schools and societies
for the relief of the poor, they brought

02:53:04.840 --> 02:53:07.560
back the population to the papacy.

02:53:08.340 --> 02:53:12.680
These are but a few instances out of many
of their popularity and success.

02:53:13.580 --> 02:53:17.820
In the countries of Spain and Portugal,
their success was even greater than in

02:53:17.820 --> 02:53:18.160
Italy.

02:53:19.180 --> 02:53:23.820
A son of the soil, its founder had
breathed a spirit into the order which

02:53:23.820 --> 02:53:26.180
spread among the Spaniards like an
infection.

02:53:27.000 --> 02:53:30.220
Some of the highest grandees enrolled
themselves in its ranks.

02:53:30.780 --> 02:53:35.240
In the province of Valencia, the
multitudes that flocked to hear the Jesuit

02:53:35.240 --> 02:53:41.000
preacher Arios were such that no cathedral
could contain them, and a pulpit was

02:53:41.000 --> 02:53:43.260
erected for him in the open air.

02:53:44.840 --> 02:53:52.500
From the city of Salamanca, where in 1548
they had opened their establishment in a

02:53:52.500 --> 02:53:57.140
small wretched house, the Jesuits spread
themselves over all Spain.

02:53:58.140 --> 02:54:02.920
Two members of the society were sent to
the king of Portugal at his own request.

02:54:03.500 --> 02:54:08.280
The one he retained as his confessor,
the other he dispatched to the East

02:54:08.280 --> 02:54:08.840
Indies.

02:54:09.300 --> 02:54:14.100
This was that Francis Xavier, who there
gained for himself, says Rankin,

02:54:14.360 --> 02:54:17.280
the name of an apostle and the glory of a
saint.

02:54:18.160 --> 02:54:21.880
At the courts of Madrid and Lisbon,
they soon acquired immense influence.

02:54:22.600 --> 02:54:26.760
They were the confessors of the nobles and
the counselors of the monarch.

02:54:27.800 --> 02:54:32.560
The Jesuits found it more difficult to
force their way into France, much they

02:54:32.560 --> 02:54:36.680
wished to found a college in that city
where their first vow had been recorded,

02:54:36.800 --> 02:54:40.540
but every attempt was met by the
determined opposition of the parliament

02:54:40.540 --> 02:54:43.860
and the clergy, who were jealous of their
enormous privileges.

02:54:45.020 --> 02:54:51.280
The wars between the Guises and the
Huguenots at length opened a door for

02:54:51.280 --> 02:54:51.520
them.

02:54:53.000 --> 02:54:57.220
Linnaeus, who by this time had become
their general, saw his opportunity and in

02:54:57.220 --> 02:55:02.940
1561 succeeded in effecting his object,
although on condition of renouncing the

02:55:02.940 --> 02:55:07.400
peculiar privileges of the order and
submitting to episcopal jurisdiction.

02:55:09.040 --> 02:55:14.340
The promise was made, but with a mental
reservation which removed the necessity of

02:55:14.340 --> 02:55:14.900
keeping it.

02:55:16.100 --> 02:55:21.080
They immediately founded a college in
Paris, opened schools, which were taught

02:55:21.080 --> 02:55:26.000
by clever teachers, and planted Jesuit
seminaries at Avignon, Rhodes,

02:55:26.160 --> 02:55:27.740
Lyon, and other places.

02:55:28.900 --> 02:55:34.460
Their intrigues kept the nation divided
and much inflamed the fury of the civil

02:55:34.460 --> 02:55:34.860
wars.

02:55:35.020 --> 02:55:38.840
Henry III was massacred by an agent of
theirs.

02:55:39.600 --> 02:55:41.700
They next attempted the life of Henry IV.

02:55:42.280 --> 02:55:52.060
This crime led to their first banishment
from France in 1594, but soon they crept

02:55:52.060 --> 02:55:55.380
back into the kingdom in the guise of
traitors and operatives.

02:55:56.100 --> 02:56:01.560
They were at last openly admitted by the
monarch, a service which they repaid by

02:56:01.560 --> 02:56:05.440
slaughtering him in the streets of his
capital.

02:56:06.680 --> 02:56:11.760
Under their rule, France continued to
bleed and agonize, to plunge from woe into

02:56:11.760 --> 02:56:15.780
crime, and from crime into woe,
till the crowning wickedness of the

02:56:15.780 --> 02:56:19.800
revocation of the Edict of Nantes laid the
country prostrate.

02:56:20.780 --> 02:56:25.200
And it lay quiet for more than half a
century, till recovering somewhat from its

02:56:25.200 --> 02:56:31.180
exhaustion, it lifted itself up,
only to encounter the terrible blow of its

02:56:31.180 --> 02:56:32.340
great revolution.

02:56:34.160 --> 02:56:35.020
We turn to Germany.

02:56:36.120 --> 02:56:40.420
Here it was that the Church of Rome had
suffered her first great losses.

02:56:41.300 --> 02:56:45.860
And here, under the arms of the Jesuits,
was the destined... she was destined to

02:56:45.860 --> 02:56:50.400
make a beginning of those victories,
which recovered not a little of the ground

02:56:50.400 --> 02:56:51.300
that she had lost.

02:56:52.400 --> 02:56:55.660
A generation had passed away since the
rise of Protestantism.

02:56:56.320 --> 02:56:58.100
It's the year 1550.

02:56:58.980 --> 02:57:03.940
The sons of the men who had gathered round
Luther occupy the stage when the van of

02:57:03.940 --> 02:57:07.640
this great invading host makes its
appearance.

02:57:08.260 --> 02:57:09.580
They come in silence.

02:57:10.500 --> 02:57:14.200
They're plain in their attire,
humble and submissive in their deportment.

02:57:14.700 --> 02:57:18.940
But behind them are the stakes and
scaffolds of the persecutor, and the

02:57:18.940 --> 02:57:20.620
armies of France and Spain.

02:57:21.700 --> 02:57:26.240
Their quiet words find their terrible
reverberations in those awful tempests of

02:57:26.240 --> 02:57:30.340
war, which for 30 years desolated Germany.

02:57:31.380 --> 02:57:36.300
Ferdinand I of Austria, reflecting on the
decay into which Roman Catholic feeling

02:57:36.300 --> 02:57:42.440
had fallen in Germany, sent to Ignatius
Loyola for a few zealous teachers to

02:57:42.440 --> 02:57:45.040
instruct the youth of his dominions.

02:57:46.000 --> 02:57:52.000
1551, 13 Jesuits, including Leger,
arrived at Vienna.

02:57:52.860 --> 02:57:57.060
They were provided with pensions,
placed in the university chairs,

02:57:57.720 --> 02:58:02.100
and crept upwards till they seized the
entire direction of that seminary.

02:58:03.180 --> 02:58:07.920
From that hour date the crimes and
misfortunes of the house of Austria.

02:58:08.980 --> 02:58:13.940
A little colony of the disciples of Loyola
had before this planted itself at Cologne.

02:58:14.660 --> 02:58:19.000
It was not till some years that they took
root in that city, but the initial

02:58:19.000 --> 02:58:20.340
difficulties surmounted.

02:58:20.440 --> 02:58:25.840
They began to effect a change in public
sentiment, which went on till Cologne

02:58:25.840 --> 02:58:29.740
became, as it is sometimes called,
the Rome of the North.

02:58:30.460 --> 02:58:34.200
About the same time the Jesuits became
flourishing in Ingolstadt.

02:58:34.840 --> 02:58:38.800
They had been driven away on their first
entrance into that university seat,

02:58:39.160 --> 02:58:41.140
the professors dreading them as rivals.

02:58:41.920 --> 02:58:49.940
But in 1556 they were recalled and soon
rose to influence, as was to be expected

02:58:49.940 --> 02:58:53.660
in a city where the memory of Dr. Eck was
still fresh.

02:58:55.080 --> 02:59:00.340
Their battles, less noisy than his,
were fated to accomplish much for the

02:59:00.340 --> 02:59:00.840
papacy.

02:59:02.060 --> 02:59:06.600
From these three centers, Vienna,
Cologne, and Ingolstadt, the Jesuits

02:59:06.600 --> 02:59:08.820
extended themselves over all Germany.

02:59:09.240 --> 02:59:13.960
They established colleges in the chief
cities for the sons of princes and nobles,

02:59:14.240 --> 02:59:19.560
and they opened schools in town and
village for the instruction of the lower

02:59:19.560 --> 02:59:20.140
classes.

02:59:20.980 --> 02:59:24.240
From Vienna they distributed their
colonies throughout the Austrian

02:59:24.240 --> 02:59:25.020
dominions.

02:59:25.620 --> 02:59:29.880
They had schools in the Tyrol and the
cities at the foot of its mountains.

02:59:30.320 --> 02:59:34.820
From Prague they ramified over Bohemia and
penetrated into Hungary.

02:59:35.380 --> 02:59:40.060
Their colleges at Ingolstadt and Munich
gave them possession of Bavaria,

02:59:40.580 --> 02:59:42.180
Franconia, and Swabia.

02:59:43.000 --> 02:59:46.860
From Cologne they extended their convents
and schools over rainish Prussia,

02:59:47.340 --> 02:59:50.840
and planting a college at Spiers,
they counteracted the influence of

02:59:50.840 --> 02:59:57.640
Heidelberg University, then the resort of
the most learned men of the German nation.

02:59:58.520 --> 03:00:04.700
Wherever the Jesuits came, there was
quickly seen a manifest revival of the

03:00:04.700 --> 03:00:05.500
Popish faith.

03:00:06.240 --> 03:00:10.480
In the short space of 10 years,
their establishments had become

03:00:10.480 --> 03:00:15.240
flourishing in all the countries in which
they were planted.

03:00:15.560 --> 03:00:19.740
Their system of education was adapted to
all classes.

03:00:20.640 --> 03:00:25.360
While they studied the exact sciences and
strove to rival the most renowned of the

03:00:25.360 --> 03:00:29.680
Protestant professors, and so draw the
higher youth into their schools,

03:00:29.980 --> 03:00:33.440
they compiled admirable catechisms for the
use of the poor.

03:00:34.020 --> 03:00:36.460
They especially excelled as teachers of
Latin.

03:00:37.240 --> 03:00:42.080
So great was their zeal and their success
that even Protestants removed their

03:00:42.080 --> 03:00:47.980
children from distant schools to place
them under the care of the Jesuits.

03:00:49.100 --> 03:00:55.280
The teachers seldom failed to inspire the
youth in their schools with their own

03:00:55.280 --> 03:00:56.920
devotion to the Popish faith.

03:00:57.600 --> 03:01:02.240
The sons of Protestant fathers were drawn
to confession and by and by into general

03:01:02.240 --> 03:01:05.700
conformity to Popish practices.

03:01:06.860 --> 03:01:10.860
Food which the church had forbidden they
would not touch on the interdicted days,

03:01:10.920 --> 03:01:15.160
although it was being freely used by the
other members of the family.

03:01:15.760 --> 03:01:20.880
And they began too to distinguish
themselves by the use of Popish symbols.

03:01:21.640 --> 03:01:26.540
The wearing of crosses and rosaries is
recorded by rank as one of the first signs

03:01:26.540 --> 03:01:29.000
of the setting of the tide toward Rome.

03:01:29.760 --> 03:01:31.740
Forgotten rites began to be revived.

03:01:32.080 --> 03:01:36.700
Relics which had been thrown aside,
buried in darkness, were sought out and

03:01:36.700 --> 03:01:38.380
exhibited to the public gaze.

03:01:39.100 --> 03:01:44.480
The old virtue returned into rotten bones
and the holiness of faded garments

03:01:44.480 --> 03:01:45.600
flourished anew.

03:01:46.420 --> 03:01:51.220
The saints of the church came out in bold
relief while those of the Bible receded

03:01:51.220 --> 03:01:52.300
into the distance.

03:01:52.840 --> 03:01:57.320
The light of candles replaced the word of
life in the temples.

03:01:57.900 --> 03:02:01.640
The newest fashions of worship were
imported from Italy and music and

03:02:01.640 --> 03:02:05.500
architecture in the style of the
restoration were called in to reinforce

03:02:05.500 --> 03:02:06.180
the movement.

03:02:07.100 --> 03:02:12.140
Customs which had not been witnessed the
days of their grandfathers began to be

03:02:12.140 --> 03:02:16.320
received by reverend observance of the new
generation.

03:02:17.660 --> 03:02:24.380
In the year 1560, the youth of Ingolstadt,
belonging to the Jesuit school,

03:02:24.540 --> 03:02:30.060
walked to and to on a pilgrimage to
Eichstatt in order to be strengthened for

03:02:30.060 --> 03:02:36.860
their confirmation by the dew that dropped
from the tomb of Saint Walpurgis.

03:02:37.960 --> 03:02:42.540
The modes of thought and feeling thus
implanted in the schools were,

03:02:43.040 --> 03:02:48.000
by means of preaching and confession,
propagated through the whole population.

03:02:48.920 --> 03:02:53.160
While the Jesuits were busy in the
seminaries, the Pope operated powerfully

03:02:53.160 --> 03:02:54.360
in the political sphere.

03:02:54.840 --> 03:02:58.660
He had recourse to various arts to gain
over the princes.

03:02:59.360 --> 03:03:05.240
Duke Albert V of Bavaria had a grant made
him of one-tenth of the property of the

03:03:05.240 --> 03:03:05.600
clergy.

03:03:06.480 --> 03:03:10.840
This riveted his decision on the side of
Rome and he now set himself with earnest

03:03:10.840 --> 03:03:18.520
zeal and marked success to restore in its
ancient purity and vigor the popery of his

03:03:18.520 --> 03:03:19.140
territories.

03:03:20.260 --> 03:03:27.040
The Jesuits lauded the of the Duke who was
a second Josias, a new Theodosius.

03:03:28.100 --> 03:03:34.220
The popes saw clearly that they could
never hope to restore the ancient

03:03:34.220 --> 03:03:37.880
discipline and rule of their church
without the help of the temporal

03:03:37.880 --> 03:03:39.000
sovereigns.

03:03:39.020 --> 03:03:43.800
Besides Duke Albert, who so powerfully
contributed to re-establish the sway of

03:03:43.800 --> 03:03:49.820
Rome over all Bavaria, the ecclesiastical
princes who governed so large a part of

03:03:49.820 --> 03:03:53.380
Germany threw themselves heartily into the
work of restoration.

03:03:54.320 --> 03:03:59.560
The Jesuit Canisius, a man of blameless
life, of consummate address, and whose

03:03:59.560 --> 03:04:04.280
great zeal was regulated by an equal
prudence, was sent to counsel and guide

03:04:04.280 --> 03:04:04.560
them.

03:04:05.320 --> 03:04:10.120
Under his management they accepted
provisionally the edicts of the Council of

03:04:10.120 --> 03:04:10.500
Trent.

03:04:11.060 --> 03:04:16.000
They required of all professors in
colleges subscription to a confession of

03:04:16.000 --> 03:04:16.720
the faith.

03:04:17.600 --> 03:04:22.860
They exacted the same pledge from ordinary
schoolmasters and medical practitioners.

03:04:23.700 --> 03:04:28.300
In many parts of Germany no one could
follow a profession until first he had

03:04:28.300 --> 03:04:30.500
given public proof of his orthodoxy.

03:04:31.320 --> 03:04:35.460
Bishops were required to exercise a more
vigilant superintendence of their clergy

03:04:35.460 --> 03:04:38.400
than they had done these 20 years past.

03:04:38.720 --> 03:04:43.320
The Protestant preachers were banished and
in some parts the entire Protestant

03:04:43.320 --> 03:04:45.640
population was driven out.

03:04:46.980 --> 03:04:49.700
Protestant nobles were forbidden to appear
at court.

03:04:50.700 --> 03:04:55.760
Many withdrew into retirement,
but others purchased their way back by a

03:04:55.760 --> 03:04:57.320
renunciation of their faith.

03:04:58.320 --> 03:05:04.160
By these and similar arts, Protestantism
was conquered on what may be regarded as

03:05:04.160 --> 03:05:05.400
its native soil.

03:05:06.160 --> 03:05:11.100
If not wholly rooted up, it maintained
henceforward but a languishing existence.

03:05:11.880 --> 03:05:18.460
Its leaf faded and its fruit died in the
mephitic air around it, while Romanism

03:05:18.460 --> 03:05:20.940
shot up in fresh strength and robustness.

03:05:21.420 --> 03:05:25.300
A whole century of calamity followed the
entrance of the Jesuits into Germany.

03:05:26.200 --> 03:05:30.000
The troubles they excited culminated at
last in the Thirty Years' War.

03:05:30.700 --> 03:05:35.560
For the space of a generation the thunder
of battle continued to roll over the

03:05:35.560 --> 03:05:39.640
fatherland, but the God of their fathers
had not forsaken the Germans.

03:05:40.480 --> 03:05:45.920
It pleased him to summon from the distant
Sweden, Gustavus Adolphus, and by his arm

03:05:45.920 --> 03:05:49.500
to save the remnants of Protestant liberty
in that country.

03:05:50.400 --> 03:05:56.320
Thus the Jesuits failed in their design of
subjugating the whole of Germany and had

03:05:56.320 --> 03:06:01.520
to content themselves with dominating over
those portions, unhappily large,

03:06:01.520 --> 03:06:07.360
of which the ecclesiastical princes had
given them possession at the first.

03:06:36.720 --> 03:06:47.140
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Welcome to the Jesuits by James Wiley.

03:08:27.680 --> 03:08:31.280
We're continuing to read at page 43 for
this reading.

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This Reformation MP3 audio resource is a
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Also, please consider, pray, and act upon
the important truths found in the

03:09:03.620 --> 03:09:08.680
following quotation by Charles Spurgeon,
quote, as the apostle says to Timothy,

03:09:08.860 --> 03:09:12.160
so also he says to everyone, give yourself
to reading.

03:09:12.900 --> 03:09:17.620
He who will not use the thoughts of other
men's brains proves that he has no brains

03:09:17.620 --> 03:09:18.280
of his own.

03:09:18.900 --> 03:09:20.240
You need to read.

03:09:20.980 --> 03:09:25.180
Renounce as much as you will all light
literature, but study as much as possible

03:09:25.180 --> 03:09:30.560
sound theological works, especially the
Puritanic writers and expositions of the

03:09:30.560 --> 03:09:30.860
Bible.

03:09:32.260 --> 03:09:37.380
The best way for you to spend your leisure
is to be either reading or praying,

03:09:37.660 --> 03:09:38.160
end of quote.

03:09:38.900 --> 03:09:45.420
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And now to SWRB's reading of The Jesuits
by James Wiley, which we hope you find to

03:10:55.620 --> 03:11:01.160
be a great blessing, in which we pray
draws you nearer to the Lord Jesus Christ,

03:11:01.440 --> 03:11:07.540
for he is the way, the truth, and the
life, and no man comes to the Father but

03:11:07.540 --> 03:11:08.160
by him.

03:11:08.400 --> 03:11:10.840
John 14 6.

03:11:11.680 --> 03:11:18.540
Well, as we said, we're on page 43 of this
work, chapter 9, Commercial Enterprises

03:11:18.540 --> 03:11:20.080
and Banishments.

03:11:20.080 --> 03:11:24.880
Of the entrance of the Jesuits into
England, the arts they employed,

03:11:25.080 --> 03:11:30.500
the disguises they wore, the seditions
they sewed, the snares they laid for the

03:11:30.500 --> 03:11:34.620
life of the sovereign, and the plots they
concocted for the overthrow of the

03:11:34.620 --> 03:11:35.560
Protestant Church.

03:11:36.400 --> 03:11:40.700
We shall have an opportunity of speaking
when we come to narrate the history of

03:11:40.700 --> 03:11:42.280
Protestantism in Great Britain.

03:11:42.580 --> 03:11:46.040
Meanwhile, we consider their career in
Poland.

03:11:47.020 --> 03:11:50.700
Cardinal Hosius opened the gates of this
country to the Jesuits.

03:11:51.320 --> 03:11:55.920
Till then, Poland was a flourishing
country, united at home, powerful abroad.

03:11:56.760 --> 03:12:01.640
Its literature and science during the
half-century preceding had risen to an

03:12:01.640 --> 03:12:05.840
eminence that placed Poland on a par with
the most enlightened countries of

03:12:05.840 --> 03:12:06.420
Christendom.

03:12:07.240 --> 03:12:11.700
It enjoyed a measure of toleration which
was then unknown to most of the nations of

03:12:11.700 --> 03:12:11.940
Europe.

03:12:12.840 --> 03:12:17.860
Foreign Protestants fled to it as a refuge
from the persecution to which they were

03:12:17.860 --> 03:12:21.640
exposed in their native land, bringing to
their adopted country their skill,

03:12:22.340 --> 03:12:24.180
their wealth, and their energy.

03:12:25.420 --> 03:12:29.100
Its trade increased and its towns grew in
population and riches.

03:12:30.860 --> 03:12:35.240
Italian, German, French, and Scottish
Protestant congregations existed at

03:12:35.240 --> 03:12:38.100
Kraków, Vilna, and Postenia.

03:12:38.960 --> 03:12:46.520
Such was Poland before the foot of the
Jesuits had touched its soil.

03:12:47.720 --> 03:12:52.180
But from the hour that the disciples of
Loyola entered the country, Poland began

03:12:52.180 --> 03:12:52.920
to decline.

03:12:53.680 --> 03:12:55.900
The Jesuits became supreme at court.

03:12:56.700 --> 03:13:02.520
The monarch Sigismund III gave himself
entirely up to their guidance.

03:13:03.160 --> 03:13:06.640
No one could hope to rise in the state who
did not pay court to them.

03:13:07.340 --> 03:13:09.960
The education of youth was wholly in their
hands.

03:13:10.920 --> 03:13:15.900
The effects became speedily visible in the
decay of literature, the growing

03:13:15.900 --> 03:13:18.600
decreptitude of the national mind.

03:13:19.420 --> 03:13:22.780
At home the popular liberties were
attacked in the persons of the

03:13:22.780 --> 03:13:27.740
Protestants, and abroad the nation was
humiliated by a foreign policy inspired by

03:13:27.740 --> 03:13:33.060
the Jesuits, which drew upon the country
the contempt and hostility of neighboring

03:13:33.060 --> 03:13:33.800
powers.

03:13:34.520 --> 03:13:38.960
These evil courses of intrigue and faction
within the country, and impotent and

03:13:38.960 --> 03:13:44.520
arrogant policy outside of it,
persisted in till the natural issue was

03:13:44.520 --> 03:13:46.160
reached in the partition of Poland.

03:13:47.060 --> 03:13:51.260
It is at the door of the Jesuits that the
fall of that once enlightened,

03:13:51.620 --> 03:13:54.900
prosperous, and powerful nation is to be
laid.

03:13:55.980 --> 03:14:01.220
It concerns us less to follow the those
countries which lie beyond the boundaries

03:14:01.220 --> 03:14:05.500
of Christendom, and less in so far as
their doings in these regions may help to

03:14:05.500 --> 03:14:07.940
throw light on their principles and
tactics.

03:14:08.900 --> 03:14:13.080
In following their steps among heathen
nations and savage races, it's alike

03:14:13.080 --> 03:14:18.020
impossible to withhold our admiration of
their burning zeal and intrepid courage,

03:14:18.660 --> 03:14:21.700
or our wonder at their prodigiously rapid
success.

03:14:22.520 --> 03:14:26.660
No sooner had the Jesuit missionary set
foot on a new shore, or preached,

03:14:27.020 --> 03:14:30.640
by an interpreter it might be,
his first sermon in a heathen city,

03:14:31.200 --> 03:14:33.980
than his converts were to be counted in
tens of thousands.

03:14:35.080 --> 03:14:41.620
Speaking of their missions in India,
Sakinas, their historian, says that 10,000

03:14:41.620 --> 03:14:44.200
men were baptized in the space of one
year.

03:14:45.740 --> 03:14:52.460
When the Jesuit mission to the East Indies
was set on foot in 1559, Torres procured

03:14:52.460 --> 03:14:57.620
royal letters to the Portuguese viceroys
and governors, empowering them to lend

03:14:57.620 --> 03:15:01.440
their assistance to the missionaries for
the conversion of the Indians.

03:15:02.360 --> 03:15:04.420
This shortened the process wonderfully.

03:15:05.080 --> 03:15:09.640
All that had to be done was to ascertain
the place where the natives were assembled

03:15:09.640 --> 03:15:14.340
for some religious festival, and surround
them with a troop of soldiers who,

03:15:14.560 --> 03:15:19.500
with leveled muskets, offered them the
alternative of baptism.

03:15:20.900 --> 03:15:24.100
The rite followed immediately upon the
acceptance of the alternative.

03:15:24.580 --> 03:15:27.360
Next day the baptized were taught the sign
of the cross.

03:15:28.700 --> 03:15:34.180
In this excellent and summary way was the
evangelization of the island of Goa

03:15:34.180 --> 03:15:34.900
effected.

03:15:35.840 --> 03:15:40.240
By similar methods did they attempt to
plant the Popish faith and establish their

03:15:40.240 --> 03:15:47.080
own dominion in Abyssinia, and also at
Mozambique, 1560, on the opposite coast of

03:15:47.080 --> 03:15:47.480
Africa.

03:15:47.980 --> 03:15:54.740
One of the pioneers, Ovido, who had
entered Ethiopia, wrote thus to the Pope,

03:15:54.880 --> 03:16:00.400
quote, he must be permitted to inform his
holiness that with the assistance of 500

03:16:00.400 --> 03:16:06.680
or 600 Portuguese soldiers he could at any
time reduce the empire of Abyssinia to the

03:16:06.680 --> 03:16:08.520
obedience of the pontificate.

03:16:09.080 --> 03:16:12.660
And when he considered that it was a
country surrounded with territories

03:16:12.660 --> 03:16:17.380
abounding with the finest gold and
promising a rich harvest of souls to the

03:16:17.380 --> 03:16:22.140
church, he trusted his holiness would give
the matter further consideration,

03:16:22.360 --> 03:16:22.900
end of quote.

03:16:23.340 --> 03:16:27.400
The emperor of Ethiopia was gained by
flatteries and miracles.

03:16:28.220 --> 03:16:31.440
A terrible persecution was raised against
the native Christians.

03:16:32.060 --> 03:16:34.240
Thousands were massacred.

03:16:34.720 --> 03:16:39.560
But at last the king, having detected the
authors of these barbarities, plotting

03:16:39.560 --> 03:16:44.840
against his own life and throne,
they were ignominiously expelled the

03:16:44.840 --> 03:16:45.260
country.

03:16:46.300 --> 03:16:51.020
Having secured the territory of Paraguay,
a Portuguese possession in South America,

03:16:51.820 --> 03:16:56.140
the Jesuits founded a kingdom there and
became its sovereigns.

03:16:56.740 --> 03:17:00.140
They treated the natives at first with
kindness and taught them several useful

03:17:00.140 --> 03:17:00.640
arts.

03:17:01.200 --> 03:17:06.160
But by and by they changed their policy,
and reducing them to slavery compelled

03:17:06.160 --> 03:17:07.740
them to for their benefit.

03:17:09.080 --> 03:17:14.480
Dealing out to the Paraguayan peasant from
the produce of his own toil, as much as

03:17:14.480 --> 03:17:19.160
would suffice to feed and clothe him,
the fathers laid up the rest in large

03:17:19.160 --> 03:17:22.680
storehouses which they had erected for the
purpose.

03:17:23.340 --> 03:17:27.200
They kept carefully concealed from the
knowledge of Europe, this seemingly

03:17:27.200 --> 03:17:32.040
exhaustless source of wealth that no one
else might share its sweets.

03:17:32.680 --> 03:17:37.840
They continued all the while to draw from
it those vast sums wherewith they carried

03:17:37.840 --> 03:17:40.360
on their business in the old world.

03:17:41.040 --> 03:17:45.700
With the gold wrung from the Paraguayan
peasant's toil, they hired spies,

03:17:46.440 --> 03:17:52.140
bribed courtiers, opened new missions,
and maintained that pomp and splendor of

03:17:52.140 --> 03:17:56.040
their establishments by which the populace
were dazzled.

03:17:57.180 --> 03:18:02.400
Their establishments in Brazil formed the
basis of a great and enriching trade of

03:18:02.400 --> 03:18:05.820
which Santa Fe and Buenos Aires were the
chief depots.

03:18:06.580 --> 03:18:11.040
But the most noted episode of this kind in
their history is that of Father Lavalet,

03:18:11.680 --> 03:18:12.960
1756.

03:18:13.720 --> 03:18:19.580
He was visitor general and apostolic
prefect of their missions in the West

03:18:19.580 --> 03:18:19.960
Indies.

03:18:20.580 --> 03:18:26.180
He organized offices in San Domingo,
Granada, San Lucia, San Vincente,

03:18:26.620 --> 03:18:31.900
and other islands, and drew bills of
exchange on Paris, London, Bordeaux,

03:18:32.040 --> 03:18:35.280
Nantes, Lyon, Cadiz, Leghorn, and
Amsterdam.

03:18:36.080 --> 03:18:42.980
His vessels loaded with riches comprising,
besides colonial produce, black slaves,

03:18:43.420 --> 03:18:45.660
and crossed the sea continually.

03:18:46.880 --> 03:18:52.140
Trading on credit, they professed to give
the property of the society as security.

03:18:53.200 --> 03:18:55.700
Their methods of business were abnormal.

03:18:56.520 --> 03:18:59.340
Treaties obeyed by other merchants they
disregarded.

03:18:59.940 --> 03:19:01.780
Neutrality laws were nothing to them.

03:19:02.360 --> 03:19:06.960
They hired ships which were used as
traders or privateers, as suited them,

03:19:07.460 --> 03:19:09.660
and sailed under whatever flag was
convenient.

03:19:10.880 --> 03:19:16.040
At last, however, came trouble to these
fathers who were making, as the phrase is,

03:19:16.100 --> 03:19:17.600
the best of both worlds.

03:19:18.560 --> 03:19:24.360
The brothers Leonci and Giuffre of
Marseilles had accepted their bills for a

03:19:24.360 --> 03:19:30.600
million and a half of livres, to cover
which two vessels had been dispatched for

03:19:30.600 --> 03:19:33.940
Martinique with merchandise to the value
of two millions.

03:19:34.980 --> 03:19:39.420
Unfortunately for the fathers,
the ships were captured at sea by the

03:19:39.420 --> 03:19:39.960
English.

03:19:41.180 --> 03:19:45.620
The house of Leonci and Giuffre asked the
superior of the Jesuits in Marseilles for

03:19:45.620 --> 03:19:53.160
4,000 livres as past and part payment of
their debt to save them from bankruptcy.

03:19:53.960 --> 03:19:58.000
The father replied that the society was
not answerable, but he offered the

03:19:58.000 --> 03:20:02.640
brothers Leonci and Giuffre the aid of
their prayers, fortified by the masses

03:20:02.640 --> 03:20:04.340
which they were about to save for them.

03:20:05.680 --> 03:20:09.500
The masses would not fill the coffers
which the Jesuits had emptied,

03:20:10.140 --> 03:20:14.000
and accordingly the merchants appealed to
Parliament, craving a decree for payment

03:20:14.000 --> 03:20:14.520
of the debt.

03:20:15.360 --> 03:20:20.180
The appeal was allowed, and the Jesuits
were condemned to honor the bills drawn by

03:20:20.180 --> 03:20:20.860
their agent.

03:20:21.680 --> 03:20:25.620
At this critical moment, the general of
the society died.

03:20:26.520 --> 03:20:27.520
Delay was inevitable.

03:20:28.160 --> 03:20:32.480
The new general sent all the funds he
could raise, but before these supplies

03:20:32.480 --> 03:20:37.600
could reach Marseilles, Leonci and Giuffre
had become bankrupt, involving in their

03:20:37.600 --> 03:20:40.560
misfortune their connections in all parts
of France.

03:20:41.800 --> 03:20:45.800
Well, now that the ruin had come and
publicity was inevitable, the Jesuits

03:20:45.800 --> 03:20:49.540
refused to pay the debt, pleading that
they were protected from the claims of

03:20:49.540 --> 03:20:51.560
their creditors by their constitutions.

03:20:52.820 --> 03:20:54.660
The cause now came to a public hearing.

03:20:55.540 --> 03:21:00.160
After several pleas had been advanced and
abandoned, the Jesuits took their final

03:21:00.160 --> 03:21:05.200
stand on the argument which, in an evil
hour for themselves, they had put forth at

03:21:05.200 --> 03:21:06.500
first in their defense.

03:21:07.080 --> 03:21:13.020
Their rules, they said, forbade them to
trade, and the fault of individual members

03:21:13.020 --> 03:21:14.920
could not be punished upon the order.

03:21:16.240 --> 03:21:18.280
They were shielded by their constitutions.

03:21:19.180 --> 03:21:21.560
The Parliament ordered these documents to
be produced.

03:21:22.440 --> 03:21:24.160
They had been kept secret until now.

03:21:25.020 --> 03:21:29.160
They were laid before Parliament on the
16th of April, 1761.

03:21:29.160 --> 03:21:31.560
The result was disastrous for the Jesuits.

03:21:32.300 --> 03:21:36.280
They lost their cause and became much more
odious than before.

03:21:37.300 --> 03:21:41.640
The disclosure revealed Jesuitism to men
as an organization based on the most

03:21:41.640 --> 03:21:47.560
iniquitous maxims, and armed with the most
terrible weapons for the accomplishment of

03:21:47.560 --> 03:21:54.520
their purposes, which was to plant their
own supremacy on the ruin of society.

03:21:55.400 --> 03:22:00.440
The constitutions were one of the
principal grounds of the decree for the

03:22:00.440 --> 03:22:04.620
extinction of the order in France in 1762.

03:22:05.160 --> 03:22:10.320
That political kingdoms and civil
communities should feel the order a burden

03:22:10.320 --> 03:22:14.920
too heavy to be borne is not to be
wondered at when we reflect that even the

03:22:14.920 --> 03:22:20.140
popes of whose throne it was, the pillar,
have repeatedly decreed its extinction.

03:22:21.140 --> 03:22:27.020
Strange as it may seem, the first bolt in
later times that fell on the Jesuits was

03:22:27.020 --> 03:22:28.680
launched by the hand of Rome.

03:22:29.840 --> 03:22:36.800
Benedict IV, by a bull issued in 1741,
prohibited them from engaging in trade and

03:22:36.800 --> 03:22:38.340
making slaves of the Indians.

03:22:39.220 --> 03:22:44.780
In 1759, Portugal, finding itself on the
brink of ruin by their intrigues,

03:22:44.960 --> 03:22:45.680
shook them off.

03:22:46.580 --> 03:22:49.760
This example was soon followed in France,
as we've already narrated.

03:22:50.140 --> 03:22:54.880
Even in Spain, with all its devotion to
the Papal Sea, all the Jesuit

03:22:54.880 --> 03:23:00.460
establishments were surrounded one night
in 1767 with troops, and the whole

03:23:00.460 --> 03:23:04.900
fraternity, amounting to 7,000,
were caught and shipped off to Italy.

03:23:05.840 --> 03:23:09.640
Immediately thereafter, a similar
expulsion befell them in South America.

03:23:10.660 --> 03:23:14.160
Naples, Malta, Parma were the next to
drive them from their soil.

03:23:15.180 --> 03:23:17.160
The severest blow was yet to come.

03:23:18.020 --> 03:23:23.920
Clemetha XIII, hitherto their firm friend,
yielding at last to the unanimous demands

03:23:23.920 --> 03:23:27.900
of all the Roman Catholic courts,
summoned a secret conclave for the

03:23:27.900 --> 03:23:29.600
suppression of the order.

03:23:30.360 --> 03:23:35.400
A step necessary, said the brief of his
successor, in order to prevent Christians

03:23:35.400 --> 03:23:40.260
rising one against another and massacring
one another in the very bosom of our

03:23:40.260 --> 03:23:42.220
common mother, the Holy Church.

03:23:43.540 --> 03:23:48.480
Clement died suddenly the very evening
before the day appointed for the conclave.

03:23:49.800 --> 03:23:55.020
Lorenzo Gangagneli was elevated to the
vacant chair under the title of Clement

03:23:55.020 --> 03:23:55.540
XIV.

03:23:57.260 --> 03:24:02.620
Gangagneli was studious, learned of pure
morals and of genuine piety.

03:24:03.280 --> 03:24:05.440
From the schoolmen, he turned to the
fathers.

03:24:06.520 --> 03:24:09.700
Forsaking the fathers, he gave himself to
the study of the Holy Scriptures,

03:24:09.700 --> 03:24:14.120
where he learned on what rock to fix the
anchor of his faith.

03:24:14.520 --> 03:24:20.900
Clement XIV strove for several years with
honest but mistaken zeal to reform the

03:24:20.900 --> 03:24:21.160
order.

03:24:22.060 --> 03:24:23.520
His efforts were fruitless.

03:24:24.460 --> 03:24:31.820
On the 21st of July 1773, he issued the
famous bull Dominus Redemptor Noster,

03:24:31.960 --> 03:24:38.100
by which he dissolved and forever
annihilated the order as a corporate body,

03:24:38.960 --> 03:24:41.860
at a moment when it counted 22,000
members.

03:24:43.360 --> 03:24:48.140
The bull justifies itself by a long and
formidable list of charges against the

03:24:48.140 --> 03:24:48.600
Jesuits.

03:24:49.560 --> 03:24:53.580
Had this accusation proceeded from a
Protestant pen, it might have been

03:24:53.580 --> 03:24:58.320
regarded as not free from exaggeration,
but coming from the papal chair,

03:24:58.460 --> 03:25:01.100
it must be accepted as the sober truth.

03:25:02.020 --> 03:25:06.360
The bull of Clement charged them with
raising various insurrections and

03:25:06.360 --> 03:25:12.360
rebellions, with plotting against bishops,
undermining the regular monastic orders,

03:25:13.000 --> 03:25:18.300
and invading pious foundations and
corporations of every sort, not only in

03:25:18.300 --> 03:25:23.200
Europe, but in Asia and America,
to the danger of souls and the

03:25:23.200 --> 03:25:24.700
astonishment of all nations.

03:25:25.380 --> 03:25:30.140
It charged them with engaging in trade,
and that instead of seeking to convert the

03:25:30.140 --> 03:25:35.680
heathen, they had shown themselves intent
only on gathering gold and silver and

03:25:35.680 --> 03:25:36.640
precious jewels.

03:25:37.520 --> 03:25:41.720
They had interpolated pagan rites and
manners with Christian beliefs and

03:25:41.720 --> 03:25:42.020
worship.

03:25:42.640 --> 03:25:47.040
They had set aside the ordinance of the
church and substituted opinions,

03:25:47.460 --> 03:25:52.540
which the apostolic chair had pronounced
fundamentally erroneous and evidently

03:25:52.540 --> 03:25:54.620
subversive of good morals.

03:25:55.840 --> 03:26:00.200
Tumults, disturbances, violences had
followed them in all countries.

03:26:01.500 --> 03:26:06.640
In fine, they had broken the peace of the
church, and so incurably that the

03:26:06.640 --> 03:26:13.420
pontificates of his predecessors,
Urban VIII, Clement IX, X, XI,

03:26:13.680 --> 03:26:18.920
and XII, Alexander VII and VIII,
Innocent X, XI, XII, and XIII,

03:26:19.080 --> 03:26:27.380
and passed in abortive attempts to
re-establish the harmony and concord which

03:26:27.380 --> 03:26:28.300
they had destroyed.

03:26:29.180 --> 03:26:33.440
It was now seen that the peace of the
church would never be restored while the

03:26:33.440 --> 03:26:39.320
order existed, and hence the necessity of
the bull, which dispossessed the Jesuits

03:26:39.320 --> 03:26:43.560
of every office, service, and
administration, took away from them their

03:26:43.560 --> 03:26:48.880
houses, schools, hospitals, estates,
withdrew all their statutes, usages,

03:26:49.740 --> 03:26:56.460
decrees, customs, and ordinances,
and pronounced all the power of the

03:26:56.460 --> 03:27:00.460
general, provincial, visitors,
and every other head of the same order,

03:27:00.880 --> 03:27:05.640
whether spiritual or secular, to be
forever annulled and suppressed.

03:27:06.280 --> 03:27:11.820
The present ordinance, said the bull in
conclusion, shall remain in full force and

03:27:11.820 --> 03:27:16.240
operation from henceforth and forever.

03:27:18.140 --> 03:27:23.360
Nothing but the most tremendous necessity
could have made Clement XIV issue this

03:27:23.360 --> 03:27:23.680
bull.

03:27:24.400 --> 03:27:29.240
He knew well how unforgiving was the pride
and how deadly the vengeance of the

03:27:29.240 --> 03:27:33.640
society, and he did not conceal from
himself the penalty he should have to pay

03:27:34.100 --> 03:27:35.700
for decreeing its suppression.

03:27:36.800 --> 03:27:43.600
On laying down his pen, after having put
his name to the bull, he said to those

03:27:43.600 --> 03:27:47.040
around him that he had subscribed his
death warrant.

03:27:48.640 --> 03:27:53.260
The Pope was at that time in robust
health, and his vigorous constitution and

03:27:53.260 --> 03:27:55.300
temperate habits promised a long life.

03:27:56.540 --> 03:28:03.680
But now, dark rumors began to be whispered
in Italy that the pontiff would die soon.

03:28:04.600 --> 03:28:07.900
In April of the following year,
he began to decline without any apparent

03:28:07.900 --> 03:28:08.520
cause.

03:28:09.280 --> 03:28:10.460
His illness increased.

03:28:11.080 --> 03:28:15.460
No medicine was of any avail, and after
lingering in torture for months,

03:28:15.540 --> 03:28:19.600
he died September 22, 1774.

03:28:21.000 --> 03:28:27.420
Several days before his death,
says Caraccioli, his bones were exfoliated

03:28:27.420 --> 03:28:32.980
and withered like a tree which,
attacked at its roots, withers away and

03:28:32.980 --> 03:28:34.080
throws off its bark.

03:28:34.680 --> 03:28:39.340
The scientific men who were called in to
embalm his body found the features livid,

03:28:40.260 --> 03:28:46.060
the lips black, the abdomen inflated,
the limbs emaciated and covered with

03:28:46.060 --> 03:28:47.520
violet spots.

03:28:48.200 --> 03:28:51.860
The size of the heart was diminished,
and all the muscles were shrunk up,

03:28:52.000 --> 03:28:53.900
and the spine was decomposed.

03:28:54.340 --> 03:28:59.080
They filled the body with perfumed and
aromatic substances, but nothing could

03:28:59.080 --> 03:29:01.480
dispel mephitic effuvia.

03:29:03.060 --> 03:29:09.380
The suppression with which Clement XIV
smote the Society of Jesus was eternal.

03:29:10.840 --> 03:29:16.420
But the forever of the bull lasted only in
actual deed during the brief interval that

03:29:16.420 --> 03:29:21.420
elapsed between 1773 and 1814.

03:29:22.240 --> 03:29:26.700
That short period was filled up with the
awful tempest of the French Revolution.

03:29:27.480 --> 03:29:33.120
To the fallen thrones and desecrated
alders of which the Jesuits pointed as the

03:29:33.120 --> 03:29:36.380
monuments of the divine anger at the
suppression of their order.

03:29:38.140 --> 03:29:43.980
Despite the bull of Clement, the Jesuits
had neither ceased to exist nor ceased to

03:29:43.980 --> 03:29:44.400
act.

03:29:45.420 --> 03:29:48.900
Amid the storms that shook the world,
they were energetically active.

03:29:49.480 --> 03:29:53.940
In revolutionary conventions, in clubs,
in war councils and committees,

03:29:54.280 --> 03:29:59.140
on battlefields they were present,
guiding with unseen but powerful touch the

03:29:59.140 --> 03:30:00.080
course of affairs.

03:30:00.440 --> 03:30:07.240
Their maxim is, if despotisms will not
serve them, to demoralize society and

03:30:07.240 --> 03:30:12.180
render government impossible, and from
chaos to remodel the world anew.

03:30:12.780 --> 03:30:18.940
Thus, the Society of Jesus, which had gone
out of existence before the Revolution,

03:30:18.940 --> 03:30:25.680
as men believed, started up in full force
the moment after, prepared to enter on the

03:30:25.680 --> 03:30:31.060
work of molding and ruling the nations
which had been chastised but not

03:30:31.060 --> 03:30:31.720
enlightened.

03:30:32.940 --> 03:30:38.000
Scarcely had Pius VII returned to the
Vatican when, by a bull dated August 7,

03:30:38.100 --> 03:30:42.580
1814, he restored the order of Jesus.

03:30:43.780 --> 03:30:47.040
Thaddeus Borzodowski was placed at their
head.

03:30:47.620 --> 03:30:51.120
Once more the Brotherhood stalked abroad
in their black berettas.

03:30:51.940 --> 03:30:56.260
In no long time their colleges,
seminaries and novitiates began to

03:30:56.260 --> 03:31:01.700
flourish in all the countries of Europe,
Ireland and England not accepted,

03:31:02.040 --> 03:31:07.760
their numbers swelled by the sodalities of
Saint Vincent de Paul, brothers of the

03:31:07.760 --> 03:31:14.100
Christian doctrine and other societies
affiliated with the order became greater,

03:31:14.760 --> 03:31:18.100
perhaps, than they ever were at any former
period.

03:31:19.140 --> 03:31:24.580
And their importance was vastly enhanced
by the fact that the contest between the

03:31:24.580 --> 03:31:30.260
order and the papal chair ended,
temporarily at any rate, in the

03:31:30.260 --> 03:31:36.160
enslavement of the popedom of which they
inspired the policy, indicted the decrees

03:31:36.160 --> 03:31:38.800
and wielded the power.

03:31:41.260 --> 03:31:45.520
Chapter 10, Restoration of the
Inquisition.

03:31:47.260 --> 03:31:51.000
There is one arm of the Jesuits to which
we have not yet averted.

03:31:52.480 --> 03:31:58.460
The weapon that we refer to was not indeed
unknown to former times, but it had fallen

03:31:58.460 --> 03:32:03.480
out of order and had to be refurbished and
made fit for modern exigencies.

03:32:03.820 --> 03:32:09.340
No small part of the success that attended
the operations of Jesuits was owing to

03:32:09.340 --> 03:32:10.240
their use of it.

03:32:10.520 --> 03:32:13.500
That weapon was the Inquisition.

03:32:14.460 --> 03:32:19.180
We've narrated in a former chapter the
earnest attempt made at the Conference of

03:32:19.180 --> 03:32:24.560
Radisbon to find a basis of conciliation
between the Protestant and the Popish

03:32:24.560 --> 03:32:25.080
churches.

03:32:25.840 --> 03:32:30.720
The way had been paved at Rome for this
attempted reconciling of the two creeds by

03:32:30.720 --> 03:32:34.600
an infusion of new blood into the College
of Cardinals.

03:32:36.120 --> 03:32:41.200
Gaspar Cantorini, a senator of Venice,
who was known to hold opinions on the

03:32:41.200 --> 03:32:45.860
doctrine of justification differing very
little, if at all, from those of Luther,

03:32:46.500 --> 03:32:50.280
was invested with the purple of the
cardinalate, the chair of the Doge,

03:32:50.480 --> 03:32:51.760
almost within his reach.

03:32:52.320 --> 03:32:57.240
Cantorini was induced to come to Rome and
devote the influence of his high character

03:32:57.240 --> 03:33:01.980
and great talents to the doubtful
experiment of reforming the papacy.

03:33:02.980 --> 03:33:09.160
By his advice, several ecclesiastics,
whose sentiments he approximated to his

03:33:09.160 --> 03:33:14.240
own, were added to the sacred college,
among others, Saraletto, Gilberto Carafa,

03:33:14.660 --> 03:33:15.580
and Reginald Paul.

03:33:16.420 --> 03:33:20.600
In the end, these new elections but laid a
basis for a more determined and bloody

03:33:20.600 --> 03:33:22.320
resistance to Protestantism.

03:33:23.140 --> 03:33:24.820
This was in the future as yet.

03:33:25.660 --> 03:33:30.400
Meanwhile, the reforming measures for
which this change in the cardinalate was

03:33:30.400 --> 03:33:32.180
to pave the way were taken.

03:33:33.120 --> 03:33:38.260
Deputies were sent to the Ratespon
conference with instructions to make such

03:33:38.260 --> 03:33:43.380
concessions to the reformers as might not
endanger the fundamental principles of the

03:33:43.380 --> 03:33:46.240
papacy or strip the tiara of its
supremacy.

03:33:47.240 --> 03:33:50.700
The issue was what we have announced in a
previous part of our history.

03:33:51.120 --> 03:33:55.980
When the deputies returned from the diets
and told Paul III that all their efforts

03:33:55.980 --> 03:34:00.740
to frame a basis of agreement between the
two faiths had proved abortive and that

03:34:00.740 --> 03:34:04.540
there was not a country in Christendom
where Protestantism was not spreading,

03:34:05.200 --> 03:34:08.780
the Pope asked in alarm, what then is to
be done?

03:34:09.820 --> 03:34:15.660
Cardinal Carafa and John Alvarez de
Toledo, Bishop of Burgos, to whom the

03:34:15.660 --> 03:34:20.820
question was addressed, immediately made
answer, re-establish the Inquisition.

03:34:21.680 --> 03:34:27.460
The proposal accorded well with the gloomy
genius, unbending opinions and stern

03:34:27.460 --> 03:34:29.600
bigotry of the men from whom it came.

03:34:30.360 --> 03:34:35.200
Carafa and Toledo were old Dominicans,
the same order to whom Innocent III had

03:34:35.200 --> 03:34:38.860
committed the working of the Holy Tribunal
when it was first set up.

03:34:39.820 --> 03:34:44.980
Men of pure but austere life, they were
prepared to endure in their own persons or

03:34:44.980 --> 03:34:49.920
to inflict on the persons of others any
amount of suffering and pain rather than

03:34:49.920 --> 03:34:52.100
permit the Roman Church to be overthrown.

03:34:53.380 --> 03:34:59.200
Re-establish the Inquisition, said Carafa,
let the Supreme Tribunal be set up in Rome

03:34:59.200 --> 03:35:02.820
with subordinate branches ramifying over
all Europe.

03:35:03.680 --> 03:35:09.960
Here in Rome must the successors of Peter
destroy all the heresies of the whole

03:35:09.960 --> 03:35:10.420
world.

03:35:11.480 --> 03:35:17.300
The Jesuit historians take care to tell us
that Carafa's proposal was seconded by a

03:35:17.300 --> 03:35:22.500
special memorial from the founder of their
order, Ignatius Loyola.

03:35:23.440 --> 03:35:29.360
The bull re-establishing the Inquisition
was published July 21st, 1542.

03:35:30.480 --> 03:35:37.860
The, quote, holy office revived with
terrors unknown to it in former ages.

03:35:38.720 --> 03:35:41.040
It had now a plentitude of power.

03:35:41.220 --> 03:35:44.320
Its jurisdiction extended over all
countries.

03:35:44.440 --> 03:35:49.960
Not a man in all Christendom, however,
exalted in rank or dignity, but was liable

03:35:49.960 --> 03:35:52.140
to be made answerable at its bar.

03:35:52.740 --> 03:35:54.260
The throne was no protection.

03:35:54.400 --> 03:35:55.700
The altar was no shield.

03:35:56.440 --> 03:36:00.760
Withered age and blooming youth,
matron and maiden, might any hour be

03:36:00.760 --> 03:36:05.760
seized by its familiars and undergo the
question in the dark underground chamber

03:36:05.760 --> 03:36:12.740
where behind a table with its crucifix and
taper sat the Inquisitor, his stern

03:36:12.740 --> 03:36:18.520
pitiless features surmounted by his black
cow and all around the instruments of

03:36:18.520 --> 03:36:19.120
torture.

03:36:20.260 --> 03:36:24.800
Till the most secret thought had been
wrung out of the breast, no mercy was to

03:36:24.800 --> 03:36:25.380
be shown.

03:36:26.000 --> 03:36:30.940
For the Inquisitor to feel the least pity
for his writhing victim was to debase

03:36:30.940 --> 03:36:35.820
himself, as such were the instructions
drafted by Carapha.

03:36:37.300 --> 03:36:42.020
The history of the man who restored the
Inquisition is one of great interest,

03:36:42.260 --> 03:36:45.780
more than ordinary instruction,
but it is touchingly sad.

03:36:46.360 --> 03:36:52.420
Carapha had been a member of the Oratory
of Divine Love, which was a little circle

03:36:52.420 --> 03:36:59.160
of moderate reformers that held its
sittings in the Trastevere at Rome and

03:36:59.160 --> 03:37:03.300
occupied, as regarded the reform of the
Roman Church, a position midway between

03:37:03.300 --> 03:37:08.780
the champions of things as they were and
the company of decided adherents of the

03:37:08.780 --> 03:37:15.760
Gospel, which held its reunions at Jaha in
Naples and of which we shall speak below.

03:37:16.840 --> 03:37:22.160
Carapha had tasted the good word of God
and the powers of the world to come,

03:37:23.000 --> 03:37:27.740
but the gracious stirrings of the Spirit
and the struggles of his own conscience he

03:37:27.740 --> 03:37:32.680
had quelled, and from the very threshold
of rest which he was seeking in the

03:37:32.680 --> 03:37:37.360
Gospel, he had cast himself again into the
arms of an infallible Church.

03:37:38.240 --> 03:37:42.200
With such a history, it was not possible
that Carapha could act a middle part.

03:37:42.740 --> 03:37:47.620
He threw himself with sterner zeal into
the dreadful work of reviving the

03:37:47.620 --> 03:37:52.940
Inquisition than did even Paul III,
under whom he served and whom he was

03:37:52.940 --> 03:37:54.340
destined to succeed.

03:37:55.460 --> 03:38:01.400
Carapha, says the historian Ranke,
lost not a moment in carrying this edict

03:38:01.400 --> 03:38:02.400
into execution.

03:38:03.220 --> 03:38:07.840
He would have thought it waste of time to
wait for the usual issue of means from the

03:38:07.840 --> 03:38:12.980
apostolic treasury, and though by no means
rich, he hired a house for immediate

03:38:12.980 --> 03:38:15.500
proceedings at his own expense.

03:38:16.180 --> 03:38:21.000
This he fitted up with rooms for the
officers and prisons for the accused,

03:38:21.560 --> 03:38:27.200
supplying the latter with strong bolts and
locks, with dungeons, chains, blocks,

03:38:27.380 --> 03:38:30.500
and every other fearful appurtenance of
his office.

03:38:31.380 --> 03:38:35.460
He appointed commissioner generals for the
different countries.

03:38:36.200 --> 03:38:41.420
The resolution to restore the Inquisition
was taken at a critical moment for Italy

03:38:41.940 --> 03:38:44.120
and all the countries south of the Alps.

03:38:44.700 --> 03:38:48.620
The dawn of the Protestant day was
breaking around the very throne of the

03:38:48.620 --> 03:38:48.940
Pope.

03:38:49.420 --> 03:38:54.620
From the city of Ferrara in the north,
where the daughter of Louis XII,

03:38:54.940 --> 03:39:00.060
the correspondent of Calvin, sheltered in
her palace the disciples of the gospel,

03:39:00.060 --> 03:39:06.600
to the ancient Parthenon, which looks down
from its fig and aloe-covered heights upon

03:39:06.600 --> 03:39:11.940
the calm waters of its bay, the light was
breaking in a clearness and fullness that

03:39:11.940 --> 03:39:15.940
gave promise that, in proportion to the
depth of the previous darkness,

03:39:16.280 --> 03:39:19.020
so would be the splendors of the coming
day.

03:39:20.280 --> 03:39:25.200
Distinguished as the land of the
Renaissance, Italy seemed about to become

03:39:25.200 --> 03:39:28.180
yet more distinguished as the land of
Protestantism.

03:39:29.060 --> 03:39:34.580
At the foot of Fiesco and in that Florence
on which Cosimo and the brilliant group of

03:39:34.580 --> 03:39:38.840
scholars around him had so often looked
down while they talked of Plato,

03:39:39.360 --> 03:39:44.160
there were men who had learned a better
knowledge than that which the Greek sage

03:39:44.160 --> 03:39:44.740
had taught.

03:39:45.720 --> 03:39:51.060
In Padua, in Bologna, in Lucca,
in Modena, in Rome, and in other cities of

03:39:51.060 --> 03:39:54.860
classic fame, some of the first families
had embraced the gospel.

03:39:55.800 --> 03:40:00.220
Men of rank in the state and of eminence
in the church, persons of mark in the

03:40:00.220 --> 03:40:04.960
republic of letters, orators, poets,
and some noble ladies as eminent for their

03:40:04.960 --> 03:40:09.640
talents as for their birth, were not
ashamed to enroll themselves among the

03:40:09.640 --> 03:40:14.400
disciples of that faith which the Lutheran
princes had confessed at Augsburg,

03:40:15.180 --> 03:40:19.180
and which Calvin was propagating from the
little town on the shores of the Le Mans,

03:40:19.700 --> 03:40:22.220
then beginning to attract the notice of
the world.

03:40:24.000 --> 03:40:28.120
But of all the Protestant groups now
forming in Italy, none equaled in respect

03:40:28.120 --> 03:40:36.260
of brilliance, of rank, luster of talent,
and devotion of faith than that which had

03:40:36.260 --> 03:40:40.500
gathered around Juan de Valdez,
on the lovely shore of Naples.

03:40:41.740 --> 03:40:47.100
This distinguished Spaniard had been
forced to leave the court of Charles V and

03:40:47.100 --> 03:40:49.080
his native land for the sake of the
gospel.

03:40:49.920 --> 03:40:55.220
On the western arm of the bay of Naples,
hard by the tomb of Virgil, looking down

03:40:55.220 --> 03:41:03.800
on the calm sea and the picturesque island
of Capri with the opposite shore on which

03:41:03.800 --> 03:41:10.200
Vesuvius, with its pennant of white vapor
atop, kept watch over the cities which

03:41:10.200 --> 03:41:16.120
1400 years before it had wrapped in a
winding sheet of ashes and enclosed in a

03:41:16.120 --> 03:41:20.140
tomb of lava, was placed the villa of
Valdez.

03:41:21.240 --> 03:41:25.440
There his friends often assembled to
discuss the articles of the Protestant

03:41:25.440 --> 03:41:29.520
creed and confirm one another in their
adherence to the gospel.

03:41:30.460 --> 03:41:36.540
Among these was Peter Martyr Vermigli,
prior of Saint Peter's Adarum.

03:41:37.260 --> 03:41:41.600
In the wilderness of Romanism,
the prior had become parched with thirst,

03:41:42.020 --> 03:41:45.100
for no water could he find that could
refresh his soul.

03:41:45.660 --> 03:41:50.820
Valdez led him to a fountain, whereat
martyr drank and thirsted no more.

03:41:51.480 --> 03:41:55.020
In his turn, he zealously led others to
the same living stream.

03:41:55.380 --> 03:41:59.780
Another member of that Protestant band was
Caserta, a Neapolitan nobleman.

03:42:00.500 --> 03:42:04.660
He had a young relative, then wholly
absorbed in the gaieties and splendors of

03:42:04.660 --> 03:42:05.060
Naples.

03:42:05.440 --> 03:42:07.940
Him Caserta introduced to Valdez.

03:42:08.500 --> 03:42:16.500
This was Galeazzo Caraccioli, only son of
the Marquis of Vico, who embraced the

03:42:16.500 --> 03:42:17.780
gospel with his whole heart.

03:42:18.740 --> 03:42:22.020
And when the tempest dispersed the
brilliant company to which he had joined

03:42:22.020 --> 03:42:26.900
himself, leaving his noble palace,
his rich patrimony, his virtuous wife,

03:42:27.000 --> 03:42:31.840
his dear children, and all his flourishing
honors, he cleaved to the cross.

03:42:32.640 --> 03:42:37.240
And repairing to Geneva, was there,
in the words of Calvin, content with our

03:42:37.240 --> 03:42:42.460
littleness, and lives frugally according
to the habits of the common commonality,

03:42:42.940 --> 03:42:46.620
neither more nor less than any one of us.

03:42:47.120 --> 03:42:53.220
In 1536, this select society received
another member, Bernardino Ocino,

03:42:53.680 --> 03:42:59.840
the great orator of Italy, came at that
time to Naples to preach the Lent sermons.

03:43:00.840 --> 03:43:05.580
A native of Siena, he assumed the cowl of
St. Francis, which he afterwards exchanged

03:43:05.580 --> 03:43:09.040
for the frock of the more rigid order of
the Capuchins.

03:43:10.020 --> 03:43:15.340
He was so eloquent that Charles V said of
him, that man is enough to make the stones

03:43:15.340 --> 03:43:15.860
weep.

03:43:16.380 --> 03:43:21.080
His discourses were impregnated with the
great principles of the Protestant faith,

03:43:21.600 --> 03:43:26.860
and his eloquence drew overwhelming crowds
to the church of St. Giovanni Maggiore,

03:43:27.400 --> 03:43:28.600
where he was now preaching.

03:43:29.360 --> 03:43:33.640
His accession to the society around Valdez
gave it great additional strength,

03:43:33.960 --> 03:43:38.100
for the preacher was daily scattering the
seeds of divine truth among the common

03:43:38.100 --> 03:43:38.520
people.

03:43:39.320 --> 03:43:43.760
And not among these only, for persons of
all ranks crowded to hear the eloquent

03:43:43.760 --> 03:43:44.520
Capuchin.

03:43:45.580 --> 03:43:51.520
Among his audience might be seen Gilia de
Gonzaga, widow of the Duke of Trageto,

03:43:51.900 --> 03:43:56.600
reputed the most beautiful woman in Italy,
and what was higher praise, one of the

03:43:56.600 --> 03:43:58.840
most humble and sincere of its Christians.

03:43:59.860 --> 03:44:05.080
And there was Vittoria Colonna,
Marchioness of Pescaro, also renowned for

03:44:05.080 --> 03:44:09.500
the loveliness of her person, and not less
renowned for her talents and virtues.

03:44:09.600 --> 03:44:14.680
And there was Pietro Carnesetti,
the Patrician of Florence, and a former

03:44:14.680 --> 03:44:20.620
secretary of Clement VII, now a disciple,
and afterwards to be a martyr of the

03:44:20.620 --> 03:44:21.020
gospel.

03:44:21.720 --> 03:44:25.880
Such were the illustrious men and the
high-born women that formed this

03:44:25.880 --> 03:44:28.580
Protestant propaganda in Naples.

03:44:29.340 --> 03:44:33.800
It comprehended elements of power which
promised brilliant results in the future.

03:44:34.040 --> 03:44:39.660
It formed a galaxy of rank, talent,
oratory, genius, and tact, adapted to all

03:44:39.660 --> 03:44:44.820
classes of the nation, and constituted,
one would have thought, such an

03:44:44.820 --> 03:44:49.300
organization or bureau as was sure to
originate, and in due time accomplish,

03:44:49.900 --> 03:44:51.360
the Reformation of Italy.

03:44:52.840 --> 03:44:57.600
The ravages the Gothic nations had
inflicted, and the yet greater ravages of

03:44:57.600 --> 03:44:59.800
the papacy, were on the point of being
repaired.

03:45:00.560 --> 03:45:05.180
The physical loveliness which Italy had
known in her first days, and a moral

03:45:05.180 --> 03:45:09.320
beauty greater than she had ever known,
were about to be restored to her.

03:45:10.380 --> 03:45:14.420
It was during those same years that Calvin
was beginning his labors at Geneva,

03:45:14.840 --> 03:45:19.420
and fighting with the pantheistic
libertines for a secure foothold on which

03:45:19.420 --> 03:45:25.000
to place his Reformation, that this little
phalanx of devoted Protestant champions

03:45:25.000 --> 03:45:27.320
was formed on the shores of Naples.

03:45:28.500 --> 03:45:33.620
Of the two movements, the southern one
appeared at that hour by much the more

03:45:33.620 --> 03:45:34.180
hopeful.

03:45:35.060 --> 03:45:38.440
Contemplated from a human point of view,
it had all the elements of success.

03:45:39.480 --> 03:45:44.740
Here the flower of an ancient nation was
gathering on its own soil, to assay the

03:45:44.740 --> 03:45:50.160
noble task of evoking into a second
development those mighty energies which

03:45:50.160 --> 03:45:55.100
had long slumbered, but were not dead,
in the bosom of a race that had given arts

03:45:55.100 --> 03:45:57.800
and letters and civilization to the West.

03:45:58.620 --> 03:46:01.400
Every need for power and gift was present.

03:46:02.400 --> 03:46:07.220
And the little company here, Confederate,
for the glorious enterprise, though small

03:46:07.220 --> 03:46:12.120
in numbers, this little host was great in
names, comprehending as it did men of

03:46:12.120 --> 03:46:16.060
ancient lineage, of noble birth,
of great wealth, of accomplished

03:46:16.060 --> 03:46:21.680
scholarship, of potential genius,
and poetical genius, and of popular

03:46:21.680 --> 03:46:23.060
eloquence.

03:46:23.720 --> 03:46:28.820
They could appeal, moreover, to a past of
renown, the traditions of which had not

03:46:28.820 --> 03:46:34.360
yet perished, indeed memory of which might
be helpful in the struggle to shake off

03:46:34.360 --> 03:46:35.360
the yoke of the present.

03:46:36.020 --> 03:46:40.600
These were surpassing advantages compared
with the conditions of the movement at

03:46:40.600 --> 03:46:45.260
Geneva, a little town which had borrowed
glory from neither letters nor arms,

03:46:45.600 --> 03:46:50.940
with a population rude, lawless,
insolent, a diminutive territory,

03:46:51.460 --> 03:46:56.080
overshadowed on all sides by powerful and
hostile monarchs, who stood with arm

03:46:56.080 --> 03:46:59.860
uplifted to strike down Protestantism
should it here raise its head.

03:47:00.780 --> 03:47:05.260
And most discouraging of all, the movement
was guided by but one man of note,

03:47:05.940 --> 03:47:10.780
and he a stranger, an exile, without the
prestige of birth, or rank, or wealth.

03:47:11.800 --> 03:47:16.680
The movement at Geneva cannot succeed,
and that at Naples cannot fail,

03:47:17.000 --> 03:47:18.680
so would we have said.

03:47:19.500 --> 03:47:22.560
But the battle of Protestantism was not to
the strong.

03:47:23.440 --> 03:47:28.540
The world needs to have the lesson often
repeated, that it is the truth of

03:47:28.540 --> 03:47:33.620
principles and not the grandeur of names
that gives assurance of victory.

03:47:34.420 --> 03:47:38.920
The young vine planted beneath the towers
of the ancient Parthenope, in which was

03:47:38.920 --> 03:47:44.080
shooting forth so hopefully in the golden
air of that classic region, was to wither

03:47:44.080 --> 03:47:50.100
and die, while that which had taken root
beneath the shadow of the Alps was to

03:47:50.100 --> 03:47:55.880
expand amid the rude blast of the Swiss
mountains and stretch its boughs over

03:47:55.880 --> 03:47:56.900
Christendom.

03:47:57.780 --> 03:47:58.520
Chapter 11.

03:47:59.380 --> 03:48:02.220
The Tortures of the Inquisition.

03:48:04.040 --> 03:48:08.980
The reestablishment of the Inquisition
decided the question of the Reformation of

03:48:08.980 --> 03:48:09.240
Italy.

03:48:10.080 --> 03:48:15.480
The country, struck with this blow as it
was lifting itself up, instantly fell back

03:48:15.480 --> 03:48:16.640
into the old gulf.

03:48:17.460 --> 03:48:22.300
It had become suddenly apparent that
religious reform must be won with a great

03:48:22.300 --> 03:48:23.240
fight of suffering.

03:48:24.220 --> 03:48:29.620
Italy had not strength to press on through
chains and dungeons and scaffolds to the

03:48:29.620 --> 03:48:31.540
goal she wished to reach.

03:48:32.100 --> 03:48:35.260
The prize was glorious, she saw,
but the price was great.

03:48:36.640 --> 03:48:42.320
Pallavicino has confessed that it was the
Inquisition that saved Italy from lapsing

03:48:42.320 --> 03:48:44.000
into Protestantism.

03:48:45.100 --> 03:48:49.480
The religious question had divided the
Italians of that day into three classes.

03:48:50.260 --> 03:48:55.020
The bulk of the nation had not thought on
the question at all and harbored no

03:48:55.020 --> 03:48:56.640
purpose of leaving the Church of Rome.

03:48:56.740 --> 03:48:59.480
To them, the restoration of the
Inquisition had no terrors.

03:49:00.560 --> 03:49:04.480
There was another enlarged class who had
abandoned Rome but who had not clearness

03:49:04.480 --> 03:49:07.660
to advance to the open profession of
Protestantism.

03:49:08.680 --> 03:49:12.300
They were most to be pitied of all should
they fall into the hands of the

03:49:12.300 --> 03:49:16.620
Inquisitors, seeing they were too
undecided either to decline or to face the

03:49:16.620 --> 03:49:17.880
horrors of the Holy Office.

03:49:19.080 --> 03:49:23.160
The third class were in no doubt as to the
course they must pursue.

03:49:23.680 --> 03:49:28.020
They could not return to a church which
they held to be superstitious and they had

03:49:28.020 --> 03:49:34.020
no alternative before them but provide for
their safety by flight or await death and

03:49:34.020 --> 03:49:35.800
the fires of the Inquisition.

03:49:36.760 --> 03:49:40.940
The consternation was great, for the
Protestants had not dreamed of their

03:49:40.940 --> 03:49:44.000
enemies having recourse to such violent
measures.

03:49:44.760 --> 03:49:50.320
Numbers fled and these fugitives were to
be found in every city of Switzerland and

03:49:50.320 --> 03:49:50.700
Germany.

03:49:51.380 --> 03:49:57.600
Among these was Bernardino Ocino,
on whose eloquent orations all ranks of

03:49:57.600 --> 03:50:02.560
his countrymen had been hanging but a few
months before, and in whose audience the

03:50:02.560 --> 03:50:05.720
Emperor himself might be seen when he
visited Italy.

03:50:06.340 --> 03:50:11.400
Not, however, until he had been served
with a citation from the Holy Office at

03:50:11.400 --> 03:50:14.240
Rome did Ocino make his escape.

03:50:15.200 --> 03:50:18.040
Flight was almost as bitter as death to
the orator.

03:50:18.740 --> 03:50:22.340
He was leaving behind him the scene of
those brilliant triumphs which he could

03:50:22.340 --> 03:50:25.220
not hope to renew on a foreign soil.

03:50:26.060 --> 03:50:32.480
Pausing on the summit of the great Saint
Bernard, he devoted a few moments to those

03:50:32.480 --> 03:50:37.420
feelings of regret which were so natural
on abandoning so much that he could not

03:50:37.420 --> 03:50:38.820
hope ever again to enjoy.

03:50:39.100 --> 03:50:44.300
He then went forward to Geneva,
but alas, the best days of the eloquent

03:50:44.300 --> 03:50:45.660
monk were past.

03:50:46.500 --> 03:50:51.960
At Geneva, Ocino's views became tainted
and obscured with the new philosophy which

03:50:51.960 --> 03:50:56.080
was beginning to air itself at that young
school of pantheism.

03:50:57.600 --> 03:51:00.060
Peter Martyr Vermigli soon followed.

03:51:00.860 --> 03:51:04.200
He was presiding over the convent of his
order in Lucca.

03:51:04.760 --> 03:51:10.800
When the storm came with such sudden
violence, he set his house in order and

03:51:10.800 --> 03:51:14.500
fled, but it was discovered after he was
gone that the heresy remained,

03:51:14.700 --> 03:51:19.180
although the heretic had escaped,
his opinions having been embraced by many

03:51:19.180 --> 03:51:20.620
of the Lucci's monks.

03:51:21.380 --> 03:51:24.880
The same was found to be the case with the
order to which Ocino belonged,

03:51:25.200 --> 03:51:30.900
the Capuchins namely, and the Pope at
first meditated as the only cure the

03:51:30.900 --> 03:51:32.380
suppression of both orders.

03:51:33.360 --> 03:51:38.660
Peter Martyr went ultimately to Strasbourg
and a place was found for him in its

03:51:38.660 --> 03:51:43.080
university where his lamp continued to
burn clearly to the close.

03:51:43.600 --> 03:51:48.820
Juan de Valdez died before the tempest
burst which drove beyond the Alps so many

03:51:48.820 --> 03:51:54.520
of the distinguished group that had formed
itself around him at Pasolipo and saw not

03:51:54.520 --> 03:51:59.560
the evil days which came on his adopted
country, but the majority of those who had

03:51:59.560 --> 03:52:03.080
embraced the Protestant faith were unable
to escape.

03:52:03.780 --> 03:52:09.360
They were immured in the prisons of the
various holy offices throughout Italy.

03:52:09.880 --> 03:52:14.820
Some were kept in dark cells for years in
the hope they would recant, others were

03:52:14.820 --> 03:52:16.840
quickly relieved by martyrdom.

03:52:17.600 --> 03:52:22.580
The restorer of the Inquisition,
the once reforming Caraffa, mounted the

03:52:22.580 --> 03:52:25.600
papal chair under the name of Paul IV.

03:52:26.700 --> 03:52:30.760
The rigors of the holy office were not
likely to be relaxed under the new Pope.

03:52:31.560 --> 03:52:37.080
The 20 years were needed to enable the
torture and the stake to annihilate the

03:52:37.080 --> 03:52:38.620
Protestants of Italy.

03:52:39.920 --> 03:52:42.760
Of those who suffered martyrdom we shall
mention only two.

03:52:44.260 --> 03:52:50.920
Amolio, a Bolognese professor renowned
throughout Italy for his learning and his

03:52:50.920 --> 03:52:54.320
pure life and Tiserano, a native of
Perugia.

03:52:55.380 --> 03:52:59.460
On the 15th of September 1553,
an assembly of the Inquisition,

03:53:00.280 --> 03:53:04.980
consisting of six cardinals with their
episcopal assessors, was held with great

03:53:04.980 --> 03:53:05.980
pomp at Rome.

03:53:06.740 --> 03:53:12.160
A train of prisoners with burning tapers
in their hands was led in before the

03:53:12.160 --> 03:53:12.660
tribunal.

03:53:13.460 --> 03:53:17.640
All of them recanted, save Amolio and
Tiserano.

03:53:18.620 --> 03:53:22.500
On leave being given them to speak,
Amolio broke out, as says Macri,

03:53:22.760 --> 03:53:28.800
in a strain of bold and fervid invective
which chained them to their seats at the

03:53:28.800 --> 03:53:30.680
same time that it cut them to the quick.

03:53:31.300 --> 03:53:36.120
He rebuked his judges for their lewdness,
their avarice, and their bloodthirsty

03:53:36.120 --> 03:53:38.300
cruelty and concluded as follows.

03:53:38.400 --> 03:53:45.500
Wherefore, I appeal from your sentence and
summon you cruel tyrants and murderers to

03:53:45.500 --> 03:53:51.200
answer before the judgment seat of Christ
at the last day, where your pompous titles

03:53:51.200 --> 03:53:56.980
and gorgeous trappings will not dazzle,
nor your guards and torturing apparatus

03:53:56.980 --> 03:53:58.600
terrify us.

03:53:58.900 --> 03:54:02.480
And in testimony of this, take back that
which you have given me.

03:54:02.780 --> 03:54:06.920
And in saying this, he threw the flaming
torch which he held in his hand on the

03:54:06.920 --> 03:54:08.820
ground and extinguished it.

03:54:10.300 --> 03:54:14.360
Galled and gnashing upon him with their
teeth like the persecutors of the first

03:54:14.360 --> 03:54:19.740
Christian martyrs, the cardinals ordered
Amolio, together with his companion who

03:54:19.740 --> 03:54:23.100
approved of the testimony he had borne,
to instant execution.

03:54:23.580 --> 03:54:28.500
They were conveyed accordingly to the
Campo del Fiore, where they died with the

03:54:28.500 --> 03:54:30.240
most pious fortitude.

03:54:31.620 --> 03:54:39.380
The eight years that elapsed between 1534
and 1542 are notable ones in the annals of

03:54:39.380 --> 03:54:40.500
Protestant Christianity.

03:54:41.300 --> 03:54:46.440
That epoch witnessed the birth of three
movements which were destined to stamp a

03:54:46.440 --> 03:54:52.680
character upon the future of Europe and
powerfully to modify the conflict then in

03:54:52.680 --> 03:54:54.340
progress in Christendom.

03:54:55.020 --> 03:55:01.000
In 1534, the Jesuits recorded their first
vow in the church of Montmantre in Paris.

03:55:01.560 --> 03:55:06.800
In 1540, their society was regularly
launched by the papal edict.

03:55:07.580 --> 03:55:13.380
In 1542, Paul III issued the bull for the
re-establishment of the Inquisition.

03:55:14.140 --> 03:55:20.720
And in 1541, Calvin returned to Geneva to
prepare that spiritual army that was to

03:55:20.720 --> 03:55:23.980
wage battle with Jesuitism backed by the
Inquisition.

03:55:24.480 --> 03:55:29.220
The meeting of these dates, the
contemporaneous rise of these three

03:55:29.220 --> 03:55:34.000
instrumentalities, is sufficiently
striking and is one of the many proofs

03:55:34.000 --> 03:55:40.300
which we meet in history that there is an
eye watching all that is done on earth.

03:55:40.880 --> 03:55:45.600
That never does an agency start up to
destroy the world, but there's set over

03:55:45.600 --> 03:55:52.740
against it a yet more powerful agency to
convert the evil it would inflict into

03:55:52.740 --> 03:55:53.120
good.

03:55:53.800 --> 03:55:56.420
It is one of these great epics at which we
have arrived.

03:55:57.340 --> 03:56:03.660
Jesuitism, the consummation of error,
the Inquisition, the maximum of force,

03:56:04.140 --> 03:56:08.220
stand up and array themselves against a
now developed, fully developed,

03:56:08.640 --> 03:56:09.360
Protestantism.

03:56:10.100 --> 03:56:14.620
In following the steps of the combatants,
we shall be led in succession to the

03:56:14.620 --> 03:56:19.620
mountains of the Waldenses, to the cities
of France, to the swamps of Holland,

03:56:20.140 --> 03:56:25.320
to the plains of Germany, to Italy,
to Spain, to England and Scotland.

03:56:26.000 --> 03:56:30.400
Round the whole of Christendom will roll
the tide of this great battle,

03:56:31.080 --> 03:56:36.720
casting down one nation into the darkness
of slavery, lifting up another into the

03:56:36.720 --> 03:56:42.520
glory of freedom, and causing the gigantic
crimes of the persecutor and the despot to

03:56:42.520 --> 03:56:46.800
be forgotten in the excelling splendor of
the patriot and the martyr.

03:56:47.580 --> 03:56:52.220
This is the struggle with the record of
which we shall presently be occupied.

03:56:52.520 --> 03:56:58.380
Meanwhile, we proceed to describe one of
those few Inquisitions that remain to this

03:56:58.380 --> 03:57:04.220
day in almost the identical state in which
they existed when the Holy Office was

03:57:04.220 --> 03:57:05.520
being vigorously worked.

03:57:06.520 --> 03:57:11.420
This will enable us to realize more
vividly the terror of that weapon which

03:57:11.420 --> 03:57:16.480
Paul III prepared for the hands of the
Jesuits, and the divine power of that

03:57:16.480 --> 03:57:22.180
faith which enabled the confessors of the
Gospel to withstand and triumph over it.

03:57:22.780 --> 03:57:29.700
Turn we now to the town of Nuremberg in
Bavaria, the zeal with which Duke Albert,

03:57:29.900 --> 03:57:34.480
the sovereign of Bavaria, entered into the
restoration of Roman Catholicism we've

03:57:34.480 --> 03:57:35.440
already narrated.

03:57:36.300 --> 03:57:41.920
To further the movement, he provided every
one of the chief towns of his dominions

03:57:41.920 --> 03:57:48.060
with a Holy Office, and the Inquisition of
Nuremberg still remains an anomalous and

03:57:48.060 --> 03:57:53.660
horrible monument in the midst of a city
where the memorials of an exquisite art

03:57:53.660 --> 03:58:01.060
and the meetings of an unrivaled genius
meet one at every step.

03:58:01.660 --> 03:58:04.940
We shall first describe the Chamber of
Torture.

03:58:06.040 --> 03:58:11.200
The house so-called immediately adjoins
the imperial castle, which from its lofty

03:58:11.200 --> 03:58:16.440
site looks down on the city, whose Gothic
towers, sculptured fronts, and curiously

03:58:16.440 --> 03:58:22.700
ornamented gables are seen covering both
banks of the pennix, which rolls below.

03:58:23.820 --> 03:58:26.760
The house may have been the guard room of
the castle.

03:58:27.500 --> 03:58:32.860
It derives its name, the Torture Chamber,
not from the fact that the torture was

03:58:32.860 --> 03:58:38.460
here inflicted, but because into this one
chamber has been collected a complete set

03:58:39.150 --> 03:58:44.360
of the instruments of torture gleaned from
the various Inquisitions that formerly

03:58:44.360 --> 03:58:46.400
existed in Bavaria.

03:58:47.400 --> 03:58:53.440
A glance suffices to show the whole
dreadful apparatus by which the

03:58:53.440 --> 03:58:56.680
inheritance of Rome sought to maintain her
dogmas.

03:58:57.740 --> 03:59:02.620
Placed next to the door and greeting the
site as one enters is a collection of

03:59:02.620 --> 03:59:03.880
hideous masks.

03:59:05.000 --> 03:59:10.620
These represent creatures monstrous of
shape and malignant and fiendish of

03:59:10.620 --> 03:59:11.020
nature.

03:59:12.360 --> 03:59:19.980
It is in beholding them that we begin to
perceive how subtle was the genius that

03:59:19.980 --> 03:59:25.140
devised this system of coercion,
and that it took the mind as well as the

03:59:25.140 --> 03:59:27.440
body of the victim into account.

03:59:28.880 --> 03:59:34.080
In gazing on them one feels as if he had
suddenly come into polluting and debasing

03:59:34.080 --> 03:59:39.080
society, and had sunk to the same moral
level with the creatures here figured

03:59:39.080 --> 03:59:39.740
before him.

03:59:40.640 --> 03:59:43.900
He suffers a conscious abatement of
dignity and fortitude.

03:59:44.900 --> 03:59:49.140
The persecutor had calculated,
doubtless, that the effect produced upon

03:59:49.140 --> 03:59:53.680
the mind of his victim by these dreadful
apparitions would be that he would become

03:59:53.680 --> 03:59:59.760
morally relaxed, less able to sustain his
cause, and less of strong mind.

03:59:59.920 --> 04:00:05.480
Indeed, the unfortunate prisoner on
entering such a place and seeing himself

04:00:05.480 --> 04:00:10.420
encompassed with such unearthly and
hideous shapes must have felt as if he

04:00:10.420 --> 04:00:16.600
were the vile heretic which the persecutor
styled him, and as if already the infernal

04:00:16.600 --> 04:00:22.220
den had opened its portals and sent forth
its venomous swarms to bid him welcome.

04:00:23.140 --> 04:00:28.340
Yourself accursed with accursed beings are
you henceforth to dwell.

04:00:28.860 --> 04:00:32.200
Such was the silent language of these
abhorred images.

04:00:33.060 --> 04:00:37.520
We pass on into the chamber where more
dreadful sights meet our gaze.

04:00:38.180 --> 04:00:42.960
It is hung round and round with
instruments of torture so numerous that it

04:00:42.960 --> 04:00:47.500
would take a long while even to name them,
and so diverse that it would take a much

04:00:47.500 --> 04:00:49.080
longer time to describe them.

04:00:49.340 --> 04:00:54.120
We must take them in groups, for it were
hopeless to think of going over them one

04:00:54.120 --> 04:00:59.240
by one and particularizing the mode in
which each operated, and the ingenuity and

04:00:59.240 --> 04:01:02.440
art with which all of them have been
adapted to their horrible end.

04:01:03.000 --> 04:01:09.740
These were instruments for compressing the
fingers, for example, until the bones

04:01:09.740 --> 04:01:12.340
should be squeezed to splinters.

04:01:13.360 --> 04:01:18.160
There were instruments for probing below
the fingernails till an exquisite pain

04:01:18.160 --> 04:01:21.380
like a burning fire would run along the
nerves.

04:01:22.200 --> 04:01:26.900
There were instruments for tearing out the
tongue, for scooping out the eyes,

04:01:27.520 --> 04:01:29.140
for grubbing up the ears.

04:01:30.000 --> 04:01:34.620
There were bunches of iron cords with a
spiked circle at the end of every whip for

04:01:34.620 --> 04:01:39.440
tearing the flesh from the back till bone
and sinew were laid bare.

04:01:40.240 --> 04:01:45.280
There were iron cases for the legs which
were tightened upon the limb placed in

04:01:45.280 --> 04:01:51.160
them by means of a screw till flesh and
bone were reduced to a jelly.

04:01:52.260 --> 04:01:56.880
There were cradles set full of sharp
spikes in which victims were laid and

04:01:56.880 --> 04:02:02.080
rolled from side to side, the wretched
occupant being pierced at each movement of

04:02:02.080 --> 04:02:04.580
the machine with innumerable sharp points.

04:02:05.700 --> 04:02:12.360
There were iron ladles with long handles
for holding molten lead or boiling pitch

04:02:12.360 --> 04:02:17.220
to be poured down the throat of the victim
and convert his body into a burning

04:02:17.220 --> 04:02:17.940
cauldron.

04:02:19.060 --> 04:02:26.620
There were frames, frames with holes to
admit the hands and feet so contrived that

04:02:26.620 --> 04:02:33.800
the person put into them had his body bent
into unnatural and painful positions and

04:02:33.800 --> 04:02:37.460
the agony grew greater and greater by
moments and yet the man did not die.

04:02:38.780 --> 04:02:43.500
There were chestfuls of small but more
ingeniously constructed instruments for

04:02:43.500 --> 04:02:48.700
pinching, probing, or tearing the more
sensitive parts of the body and continuing

04:02:48.700 --> 04:02:53.420
the pain up to the very verge where reason
or life gives way.

04:02:54.160 --> 04:02:58.380
On the floor and walls of the apartment
were other and larger instruments for the

04:02:58.380 --> 04:03:04.020
same fearful end, lacerating, mangling,
and agonizing living men.

04:03:05.180 --> 04:03:09.740
But these we shall meet in other dungeons
we are yet to visit.

04:03:10.800 --> 04:03:15.060
The first impression on entering the
chamber was one of bewildering horror.

04:03:16.220 --> 04:03:21.080
A confused procession of mangled,
mutilated, agonizing men, speechless in

04:03:21.080 --> 04:03:26.360
their great woe, the flesh peeled from off
their livid sinews, the sockets where eyes

04:03:26.360 --> 04:03:30.240
had been, hollow and empty, seemed to pass
before one.

04:03:30.960 --> 04:03:35.700
The most dreadful scenes which the great
genius of Dante has imagined appeared tame

04:03:35.700 --> 04:03:40.440
in comparison with the spectral groups
which this chamber summoned up.

04:03:41.000 --> 04:03:45.420
The first impulse was to escape,
lest images of pain, memories of tormented

04:03:45.420 --> 04:03:49.520
men who were made to die a hundred deaths
in one should take hold of one's mind,

04:03:49.780 --> 04:03:51.320
never again to be effaced from it.

04:03:52.220 --> 04:03:57.480
The things we have been surveying are not
the mere models of the instruments made

04:03:57.480 --> 04:03:58.900
use of in the holy office.

04:03:59.900 --> 04:04:02.820
They are the veritable instruments
themselves.

04:04:03.960 --> 04:04:09.760
We see before us the actual implements by
which hundreds and thousands of men and

04:04:09.760 --> 04:04:16.020
women, many of them saints and confessors
of the Lord Jesus, were torn, mangled,

04:04:16.500 --> 04:04:17.140
and slain.

04:04:17.860 --> 04:04:22.820
These terrible realities the men of the
16th century had to face and endure or

04:04:22.820 --> 04:04:24.800
renounce the hope of the life eternal.

04:04:25.360 --> 04:04:29.940
Painful they were to flesh and blood,
nay, not even endurable by flesh and blood

04:04:29.940 --> 04:04:34.220
unless sustained by the spirit of the
mighty God.

04:04:34.700 --> 04:04:37.840
We leave the torture chamber to visit the
Inquisition proper.

04:04:38.560 --> 04:04:43.660
We go eastward about half a mile,
keeping close to the northern wall of the

04:04:43.660 --> 04:04:48.940
city, till we come to an old tower styled
in the common parlance of Nuremberg,

04:04:49.580 --> 04:04:50.520
the Max Tower.

04:04:51.180 --> 04:04:56.720
We pull the bell, the iron handle and
chain of which are seen suspended beside

04:04:56.720 --> 04:04:57.540
the doorpost.

04:04:58.460 --> 04:05:04.700
The Ciceroan appears, carrying a bunch of
keys, a lantern, and some half a dozen

04:05:04.700 --> 04:05:05.360
candles.

04:05:05.880 --> 04:05:09.980
The lantern is to show us our way,
and the candles are for the purpose of

04:05:09.980 --> 04:05:16.080
being lighted and stuck up at the turnings
in the dark underground passages which

04:05:16.080 --> 04:05:17.120
we're about to traverse.

04:05:18.320 --> 04:05:23.980
Should mischance befall our lantern,
these tapers, like beacon lights in a

04:05:23.980 --> 04:05:27.600
narrow creek, will pilot us safely back
into the day.

04:05:28.860 --> 04:05:32.940
The Ciceroan, selecting the largest from
the bunch of keys, inserts it in the lock

04:05:32.940 --> 04:05:36.200
of the massy portal before which we stand.

04:05:36.520 --> 04:05:43.000
Bolt after bolt is turned, and the door,
with horse heavy groan as it turns on its

04:05:43.000 --> 04:05:45.300
hinge, opens slowly to us.

04:05:45.380 --> 04:05:46.840
We begin to descend.

04:05:47.800 --> 04:05:50.020
We go down one flight of steps.

04:05:50.160 --> 04:05:51.660
We go down a second flight.

04:05:51.760 --> 04:05:53.900
We descend yet a third.

04:05:54.880 --> 04:05:56.280
And now we pause a moment.

04:05:57.320 --> 04:06:02.480
The darkness is intense, for here never
came the faintest glimmer of day,

04:06:03.340 --> 04:06:07.820
but a gleam thrown forward from the
lantern showed us that we were arrived at

04:06:07.820 --> 04:06:10.460
the entrance of a horizontal narrow
passage.

04:06:10.800 --> 04:06:15.520
We could see by the flickering of the
light upon its sides and roof that the

04:06:15.520 --> 04:06:18.420
corridor we were traversing was hewn out
of the rock.

04:06:19.100 --> 04:06:23.300
We had gone only a few paces when we were
brought up before a massy door.

04:06:24.460 --> 04:06:29.060
As far as the dim light served us,
we could see the door, old, powdery with

04:06:29.060 --> 04:06:31.120
dust, and partly worm-eaten.

04:06:32.080 --> 04:06:36.180
Passing in, the corridor continued,
and we went forward other three paces or

04:06:36.180 --> 04:06:39.180
so when we found ourselves before a second
door.

04:06:39.840 --> 04:06:43.220
We opened and shut it behind us as we did
the first.

04:06:43.320 --> 04:06:45.420
Again, we began to thread our way.

04:06:45.880 --> 04:06:47.360
A third door stopped us.

04:06:47.960 --> 04:06:50.000
We opened and closed it in like manner.

04:06:50.420 --> 04:06:54.620
Every step was carrying us deeper into the
heart of the rock, multiplying the

04:06:54.620 --> 04:06:57.020
barriers between us and the upper world.

04:06:57.140 --> 04:07:00.600
We were shut in with the thick darkness
and the awful silence.

04:07:01.740 --> 04:07:06.780
We began to realize what must have been
the feelings of some unhappy disciple of

04:07:06.780 --> 04:07:13.640
the gospel, surprised by the familiars of
the holy office, led through the midnight

04:07:13.640 --> 04:07:18.620
streets of Nuremberg, conducted to Max
Tower, led down flight after flight of

04:07:18.620 --> 04:07:24.700
stairs, and along this horizontal shaft in
the rock, and at every few paces a massy

04:07:24.700 --> 04:07:29.700
door with its locks and bolts closing
behind him.

04:07:30.780 --> 04:07:35.900
He must have felt how utterly he was
beyond the reach of human pity and human

04:07:35.900 --> 04:07:36.380
aid.

04:07:36.920 --> 04:07:43.780
No cry, however piercing, could reach the
ear of man through these roofs of rock.

04:07:44.440 --> 04:07:47.300
He was entirely in the power of those who
had brought him thither.

04:07:48.860 --> 04:07:51.400
At last we came to a side door in the
narrow passage.

04:07:51.580 --> 04:07:57.840
We halted, applied the key, and the door
with its ancient mold creaking harshly as

04:07:57.840 --> 04:08:02.500
if moving on a hinge, long disused,
opened to let us in.

04:08:03.060 --> 04:08:05.780
We found ourselves in a rather roomy
chamber.

04:08:06.060 --> 04:08:08.420
It might be about 12 feet square.

04:08:08.800 --> 04:08:10.260
This was the chamber of question.

04:08:11.860 --> 04:08:16.480
Along one side of the apartment ran a low
platform, and there sat of old the

04:08:16.480 --> 04:08:23.740
inquisitors, three in number, the first a
divine, the second a casuist, the third a

04:08:23.740 --> 04:08:24.140
civilian.

04:08:25.320 --> 04:08:30.160
The only occupant of that platform was the
crucifix, or image of the savior on the

04:08:30.160 --> 04:08:32.600
cross, which still remained.

04:08:33.660 --> 04:08:37.700
The six candles that usually burned before
the holy fathers, quote-unquote,

04:08:38.260 --> 04:08:43.740
were of course extinguished, but our
lanterns supplied their place and showed

04:08:43.740 --> 04:08:47.240
us the grim furnishings of the apartment.

04:08:48.360 --> 04:08:52.700
In the middle was the horizontal rack,
or bed of torture, on which the victim was

04:08:52.700 --> 04:08:57.340
stretched till bones started from bone,
and his dislocated frame became the seat

04:08:57.340 --> 04:09:02.400
of agony, which was suspended only when it
had reached a pitch that threatened death.

04:09:03.520 --> 04:09:07.460
Leaning against the wall of the chamber
was the upright rack, which is simpler,

04:09:08.140 --> 04:09:12.780
but as an instrument of torture not less
effectual than the horizontal one.

04:09:13.640 --> 04:09:18.500
There was the iron chain which wound over
a pulley and hauled up the victim to the

04:09:18.500 --> 04:09:23.760
vaulted roof, and there were the two great
stone weights which, tied to his feet and

04:09:23.760 --> 04:09:28.920
the iron cord let go, brought him down
with a jerk that dislocated his limbs,

04:09:29.800 --> 04:09:36.320
while the spiky rollers which he grazed in
his descent cut into and excoriated his

04:09:36.320 --> 04:09:42.040
back, leaving his body a bloody,
dislocated mass.

04:09:43.720 --> 04:09:48.760
Here too was the cradle of which we have
made mention above, amply garnished within

04:09:48.760 --> 04:09:54.940
with cruel knobs, on which the sufferer,
tied hand and foot, was thrown at every

04:09:54.940 --> 04:09:59.840
movement of the machine to be bruised all
over and brought forth discolored,

04:10:00.560 --> 04:10:03.560
swollen, bleeding, but still living.

04:10:04.960 --> 04:10:08.700
All around, ready to hand, were hung the
minor instruments of torture.

04:10:09.640 --> 04:10:14.600
There were screws and thumbkins for the
fingers, spiked collars for the neck,

04:10:14.600 --> 04:10:19.720
iron boots for the legs, gags for the
mouth, claws to cover the face and permit

04:10:19.720 --> 04:10:26.500
the slow percolation of water drop by drop
down the throat of the person undergoing

04:10:26.500 --> 04:10:27.860
this form of torture.

04:10:28.860 --> 04:10:35.040
There were rollers set round with spikes
for bruising the arms and back.

04:10:35.700 --> 04:10:39.840
There were iron scourges, pincers and
tongs for tearing out the tongue,

04:10:40.300 --> 04:10:45.660
slitting the nose and ears and otherwise
disfiguring and mangling the body till it

04:10:45.660 --> 04:10:49.000
was horrible and horrifying to look upon
it.

04:10:50.340 --> 04:10:54.180
There were other things of which an expert
only could tell the name and the use.

04:10:55.080 --> 04:10:59.100
Had these instruments a tongue and could
the history of this chamber be written,

04:10:59.240 --> 04:11:00.700
how awful the tale.

04:11:02.320 --> 04:11:06.200
We shall suppose that all this has been
gone through, that the confessor has been

04:11:06.200 --> 04:11:10.800
stretched on the bed of torture,
has been gashed, broken, mangled and yet

04:11:10.800 --> 04:11:14.080
by power given him from above has not
denied his savior.

04:11:14.380 --> 04:11:16.820
He's been tortured, not accepting
deliverance.

04:11:17.760 --> 04:11:23.600
What further punishment has the holy
office in reserve for those from whom its

04:11:23.600 --> 04:11:26.200
torments have failed to extort a
recantation?

04:11:27.440 --> 04:11:32.160
These dreadful dungeons furnish us with
the means of answering this question.

04:11:32.160 --> 04:11:36.760
We return to the narrow passage and go
forward a little way.

04:11:37.400 --> 04:11:43.480
Every few paces there comes a door,
originally strong and massy and garnished

04:11:43.480 --> 04:11:49.240
with great iron knobs but now old and
moldy and creaking while open with a noise

04:11:49.240 --> 04:11:51.420
painfully loud in the deep stillness.

04:11:51.900 --> 04:11:57.220
The windings are numerous but at every
turning of the passage a lighted candle is

04:11:57.220 --> 04:12:01.420
placed lest peradventure the way should be
missed and the road back to the living

04:12:01.420 --> 04:12:03.160
world be lost forever.

04:12:04.400 --> 04:12:10.160
A few steps are taken downwards very
cautiously for a lantern can barely show

04:12:10.160 --> 04:12:10.720
the ground.

04:12:11.660 --> 04:12:16.720
Here there is a vaulted chamber entirely
dug out of the living rock except the roof

04:12:16.720 --> 04:12:19.100
which is formed of hewn stone.

04:12:19.860 --> 04:12:26.340
It contains an iron image of the Virgin
and on the opposite wall suspended by an

04:12:26.340 --> 04:12:31.940
iron hook is a lamp which when lighted
shows the goodly proportions of Our Lady.

04:12:33.120 --> 04:12:38.480
On the instant of touching a spring the
image flings open its arms which resemble

04:12:38.480 --> 04:12:43.880
the doors of a cupboard and which are seen
to be stuck full on the inside with

04:12:43.880 --> 04:12:46.060
poignards each about a foot in length.

04:12:46.600 --> 04:12:52.320
Some of these knives are so placed as to
enter the eyes of those whom the image

04:12:52.320 --> 04:12:53.900
enfolded in its embrace.

04:12:54.420 --> 04:12:57.940
Others are set so as to penetrate the ears
and brain.

04:12:58.420 --> 04:13:03.120
Others to pierce the breast and others
again to gore the abdomen.

04:13:04.400 --> 04:13:08.400
The person who had passed through the
terrible ordeal of the questioned chamber

04:13:08.400 --> 04:13:14.260
but had made no recantation would be led
along the torturous passage by which he

04:13:14.260 --> 04:13:20.380
had come, by which we had come,
and ushered into this vault were the first

04:13:20.380 --> 04:13:22.280
object that would greet his eye.

04:13:22.380 --> 04:13:27.960
The pale light of the lamp falling on it
would be the iron Virgin.

04:13:28.340 --> 04:13:31.260
He would be bidden to stand right in front
of the image.

04:13:31.720 --> 04:13:34.040
The spring would be touched by the
executioner.

04:13:34.280 --> 04:13:38.380
The Virgin would fling open her arms and
the wretched victim would straightway be

04:13:38.380 --> 04:13:39.460
forced within them.

04:13:40.860 --> 04:13:42.320
Another spring was then touched.

04:13:42.660 --> 04:13:44.740
The Virgin closed upon her victim.

04:13:45.100 --> 04:13:49.120
A strong wooden beam fastened at one end
to the wall by a movable joint.

04:13:49.420 --> 04:13:54.260
The other, placed against the doors of the
iron image, was worked by a screw.

04:13:55.040 --> 04:14:00.760
As the beam was pushed out, the spiky arms
of the Virgin slowly but irresistibly

04:14:00.760 --> 04:14:05.060
closed upon the man, cruelly goring him.

04:14:06.480 --> 04:14:11.300
When the dreadful business was ended,
it needed not that the executioner should

04:14:11.300 --> 04:14:16.520
put himself to the trouble of making the
Virgin unclasp the mangled carcass of her

04:14:16.520 --> 04:14:16.860
victim.

04:14:17.460 --> 04:14:20.820
Provision had been made for its quick and
secret disposal.

04:14:21.800 --> 04:14:26.640
At the touching of a third spring,
the floor of the image would slide aside.

04:14:27.280 --> 04:14:31.700
The body of the victim dropped down the
mouth of a perpendicular shaft in the

04:14:31.700 --> 04:14:32.060
rock.

04:14:32.980 --> 04:14:38.520
We look down this pit and can see at a
great depth the shimmer of water.

04:14:39.680 --> 04:14:43.760
A canal had been made to flow underneath
the vault where stood the Iron Virgin.

04:14:44.200 --> 04:14:48.780
And when she had done her work upon those
who were delivered over to her tender

04:14:48.780 --> 04:14:56.760
mercies, she let them fall with quick
descent and sullen plunge into the canal

04:14:56.760 --> 04:15:02.600
underneath, where they were floated to the
Pegnitz, from the Pegnitz to the Rhine,

04:15:03.580 --> 04:15:10.380
and by the Rhine to the ocean,
there to sleep beside the dust of Hus and

04:15:10.380 --> 04:15:10.800
Jerome.

04:15:12.260 --> 04:15:16.520
This ends the Jesuits by James Wiley.

04:15:41.820 --> 04:15:47.340
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