FACTS OF FAITH By Christian Edwardson
Chapter 27
The Jesuits
(273) The
"Society of Jesus," commonly called "the Jesuits," is a
secret order of the Roman Catholic Church, founded August 15, 1534, by the
Spaniard, Ignatius Loyola, and sanctioned by Pope Paul III, Sept. 27, 1540.
Loyola had received a military training, and when he later became an extreme
religious enthusiast, he conceived the idea of forming a spiritual militia, to
be placed at the service of the pope. The Jesuit T. J. Campbell says:
"They are called the Society or Company of Jesus, the
latter designation expressing more correctly the military idea of the founder,
which was to establish, as it were, a new battalion in the spiritual army of
the Catholic Church." - The
Encyclopedia Americana, art. "Jesuits."
ORGANIZATION
AND RULES OF THE SOCIETY
Loyola organized his Company on the strictest military basis.
Its General was always to reside at Rome, supervising from his headquarters
every branch scattered over the world. Theodor Griesinger says:
"Its General ruled as absolute monarch in all parts of
the world, and the different kingdoms of Europe, Asia, Africa, and America lay
at his feet divided into provinces. Over each province was placed a provincial,
as lieutenant of the general, and every month it was the duty of this
provincial to send in his report to his General....From these thousands of
reports the General was in possession of the most accurate information
regarding all that was going on in the world. Moreover, by means of the Father
Confessors at the various Courts, he was initiated into all the secrets of
these latter. [The officials] had to be careful to report nothing but the exact
truth, [for] each one of them was provided with an assistant who was also in
direct communication with the General, [who checked the reports of the one
against the other.]" - "History of
the Jesuits," p. 280. London. 1892.
(274) The Abbate
Leone, after personal investigation, writes:
"Every day the general receives a number of reports
which severally check each other. There are in the central house, at Rome, huge
registers, wherein are inscribed the names of all the Jesuits and of all the
important persons, friends, or enemies, with whom they have any connection. In
those registers are recorded....facts relating to the lives of each individual.
It is the most gigantic biographical collection that has ever been formed. The
conduct of a light woman, the hidden failings of a statesman, are recounted in
these books with cold impartiality....When it is required to act in any way
upon an individual, they open the book and become immediately acquainted with
his life, his character, his qualities, his defects, his projects, his family,
his friends, his most secret acquaintances." - "The Secret Plan of the Order," with
preface by M. Victor Considerant, p. 33. London. 1848.
Similar registers are also found in the offices of the
provincials, and in the "novitiate houses," so that when on Jesuit
follows another in office, he has at his finger tips the fullest knowledge of
the most secret lives of those for whom he is to labor, whether they are
friends or foes. The Abbate Leone says of his secret investigation of this
fact:
"The first thing that struck me was some great books in
the form of registers, with alphabeted edges.
"I found that they contained numerous observations
relative to the character of distinguished individuals, arranged by towns or
families. Each page was evidently written by several different hands." -
Id., p. 31.
Those who enter the Jesuit society spend two years of
"noviceship," and then take the "simple vows." After
several more years of intensive training, they take the fourth vow, by which
they pledge themselves under oath to look to their General and their Superiors
as holding "the place of Christ our Lord," and to obey them
unconditionally without the least hesitation.
(275) The Jesuits
being a secret order, they did not publish their rules. How then can we be
absolutely sure about these regulations? Dr. William Robertson says:
"It was a fundamental maxim with the Jesuits, from their
first institution, not to publish the rules of their order. ("The
Constitutions" was preserved only in handwritten manuscripts, and allowed
only to a few select members of the Society; and when these books finally were
printed, they were not for the public.) These they kept concealed as an
impenetrable mystery. They never communicated them to strangers, nor even to
the greater part of their own members. They refused to produce them when
required by courts of justice." But during a lawsuit at Paris, in 1760,
Father Montigny committed the blunder of placing the two volumes of their
"Constitutions" (the Prague edition of 1757) in the hands of the
French court. "By the aid of these authentic records the principles of
their government may be delineated.'" - "History of Charles the Fifth," Vol. II, p. 332. (See also
"History of the Jesuits,"
Theodor Griesinger, pp. 435-439, 474-476.)
The author was so fortunate as to have the privilege of
carefully reading "The Constitutions of
the Society of Jesus." He saw a Latin edition of 1558, and an
English translation of it printed in 1838, together with the three Papal Bulls:
1. The Bull of Pope Paul III, given September 27, 1540, sanctioning "The
Society of Jesus." 2. The Bull of Clement XIV, abolishing the
"Society," July 21, 1773. 3. The Bull of Pius VII, restoring it,
August 7, 1814. We shall now quote from "The
Constitutions," thus presenting first-hand evidence of their Rules:
"It is to be observed that the intention of the Vow
wherewith the Society has bound itself in obedience to the supreme Vicar of
Christ without any excuse, is that we must go to whatever part of the world he
shall determine to send us, among believers or unbelievers." - "Constitutions," pp. 64, 65.
"Displaying this virtue of obedience, first to the Pope,
then to the Superiors of the Society...we...attend to his voice, just as if it proceeded from Christ Our Lord;...doing
whatever is enjoined us with all celerity, with spiritual joy and
perseverance; persuading ourselves that
everything is just; suppressing every repugnant thought and judgment of our own
in a certain obedience....Every one...should permit themselves to be
moved and directed under divine Providence by their Superiors just as if they were a corpse, which allows
itself to be moved and handled in any way....Thus obedient he should execute
anything on which the Superior chooses to employ him." - Id., pp. 55, 56.
(276) It is
this corpse-like obedience, required
of all its members, that has made the Jesuits such a power in the world. Rene
Fulop-Miller in his book: "The Power and
Secret of the Jesuits," commended by Father Friedrich Muckermann,
leading Jesuit writer of Germany, and Father Alfonso Kleinser, S. J., and
the Deutsche Zeitung, Berlin's
leading Catholic organ, says:
"The Society of Jesus represented a company of soldiers.
Where 'duty' in the military sense is concerned, as it is in the Society of
Jesus, obedience becomes the highest virtue, as it is in the army. The Jesuit
renders his obedience primarily to his superior...and he submits to him as if
he were Christ Himself." - "The Power
and Secret of the Jesuits," pp. 18, 19.
"So the Jesuits seek to attain to God through 'blind
obedience.'
"Ignatius requires nothing less than the complete
sacrifice of the man's own understanding, 'unlimited obedience even to the very
sacrifice of conviction.'" - Id., pp. 19, 20.
He taught his Jesuit members by a complete "corpse-like
obedience" to be governed by the following principle:
"'I must let myself be led and moved as a lump of wax
lets itself be kneaded, must order myself as a dead man without will or
judgment.'" - Id. p. 21.
"It was the obedience of the Jesuits that made it
possible to oppose to the enemies of the Church a really trained and formidable
army." - Id., p. 23.
"For, within a short time after the foundation of the
order, the Jesuits were acting as spiritual directors at the courts of Europe,
as preachers in the most remote primeval forests, as political conspirators,
disguised and in constant danger of death; thus they had a thousand
opportunities to employ their talents, their cleverness, their knowledge of the
world, and even their cunning." - Id., p. 26.
JESUITS
DECIDE ON THEIR MISSION
(277) Loyola first
planned to convert the Mohammedans of Palestine, but finding himself entirely
unprepared for that work, and the road blocked by war, and finding, after his
return to Paris, that the Protestant Reformation was turning the minds of men from
the Roman church to the Bible, he resolved to undertake a propaganda of no less
magnitude than the restoration of the Papacy to world dominion, and the
destruction of all the enemies of the pope. The Jesuit T. J. Campbell says:
"As the establishment of the Society of Jesus coincided
with the Protestant Reformation the efforts of the first Jesuits were naturally
directed to combat that movement. Under the guidance of Canisius so much
success attended their work in Germany and other northern nations, that,
according to Macaulay, Protestantism was effectually checked. In England...the
Jesuits stopped at no danger,...and what they did there was repeated in other
parts of the world....The Jesuits were to be found under every disguise, in
every country.
"Their history is marked by ceaseless activity in
launching new schemes for the spread of the Catholic faith.
"They have been expelled over and over again from almost
every Catholic country in Europe, always, however, coming back again to renew
their work when the storm had subsided; and this fact has been adduced as a
proof that there is something iniquitous in the very nature of the
organization." - The Encyclopedia
Americana, sixteen-volume edition, Vol. IX, art. "Jesuits."
1904.
Loyola's plan of operation was to have his emissaries enter
new fields in a humble way as workers of charity, and then begin to educate the
children and youth. After gaining the good will of the higher classes of
society, they would, through their influence, secure positions as confessors to
the royal families, and advisers of civil rulers. These Jesuits Fathers had
been skilfully trained to take every advantage of such positions to
influence civil rulers and
direct them in the interest of the Roman church, and to instill in them, that
it was their sacred duty to act as worthy sons of the Church by purging their
country from heresy. And when war against "heretics" commenced, the
Jesuits would not consent to any truce till Protestantism was completely wiped
out.
(278) At the time
Loyola and his "knights" took the field, the Protestant Reformation
had swept over the greater part of Europe, and one country after another was
lost to the Papacy. But in a short time the Jesuits had turned the tide. The
Netherlands, France, and Germany were swept by fire and sword till the very
strongholds of Protestantism were threatened. the Protestant countries were
finally forced to combine in the Thirty Years' War to save themselves from
being brought back by force under the papal yoke. (See "History of the Jesuits," T. Griesinger,
Book II, chap. 2.)
THE
ABOLITION OF THE JESUIT ORDER
As long as this war of extermination was waged against
Protestantism, the assistance of these daring "knights" was accepted,
but when they continued to meddle in politics, and to gather the civil reins in
their own hands, the Catholic princes at length became aroused to their danger,
and complaints began to pour into the Vatican from various heads of Catholic
states. Finally, Pope Clement XIV, after four years of investigation, felt
compelled to abolish the Jesuit Order. In his "Bull of Suppression,"
issued July 21. 1773, he wrote, that repeated warnings had been given to the
Society of "the most imminent
dangers, if it concerned itself with temporal matters, and which relate to
political affairs, and the administration of government." It
was "strictly forbidden to all members of the society, to interfere in any manner whatever in public
affairs." Clement then cites eleven popes who "employed
without effect all their efforts...to restore peace to the Church" by
keeping the Jesuits out of "secular affairs, with which the company ought
not to have interfered," as they had done "in Europe, Africa, and
America." The Pope continues:
(279) "We
have seen, in the grief of our heart, that neither these remedies, nor an
infinity of others, since employed, have produced their due effect, or silenced
the accusations and complaints against the said society....In vain [were all
efforts.]" - "Bull of Clement XIV," in "Constitutions of the Society of Jesus,"
pp. 116, 117. London. 1838.
"After so many storms, troubles, and divisions...the
times became more difficult and tempestuous; complaints and quarrels were
multiplied on every side; in some places dangerous seditions arose, tumults,
discords, dissensions, scandals, which weakening or entirely breaking the bonds
of Christian charity, excited the faithful to all the rage of party hatreds and
enmities. Desolation and danger grew to such a height, that...the kings of
France, Spain, Portugal, and Sicily, - found themselves reduced to the
necessity of expelling and driving from their states, kingdoms, and provinces,
these very companions of Jesus; persuaded that there remained no other remedy
to so great evils; and that this step was necessary in order to prevent the
Christians from rising one against another, and from massacring each other in
the very bosom of our common mother the Holy Church. They said our dear sons in
Jesus Christ having since considered that even this remedy would not be
sufficient towards reconciling the whole Christian world, unless the said
society was absolutely abolished and
suppressed, made known their demands and wills in this matter to
our said predecessor Clement XIII." - Id., p. 118.
"After a mature deliberation, we do, out of our certain
knowledge, and the fulness of our apostolical power, suppress and abolish the said company....We abrogate and annul its statutes, rules,
customs, decrees, and constitutions, even though confirmed by oath, and
approved by the Holy See....We declare...the said society to be for ever annulled and extinguished." - Id.,
pp. 119, 120.
(280) "Our
will and meaning is, that the suppression and destruction of the said society,
and of all its parts, shall have an immediate and instantaneous effect." -
Id., p. 124.
"Our will and pleasure is, that these our letters
should for ever and to all eternity be
valid, permanent, and efficacious, have and obtain their full force
and effect....Given at Rome, at St. Mary the Greater, under the seal of the
Fisherman, the 21st day of July, 1773, in the fifth year of our
Pontificate." - "Bull for the Effectual Suppression of the Order of
Jesuits." Quoted in "Constitutions of
the Society of Jesus," p. 126.
We now respectfully ask: Can any Roman Catholic doubt that
the pope is telling the truth about the Jesuits? If he is telling the truth,
can we be blamed for feeling that there is a Jesuit danger, after that society
has been reinstated and has labored incessantly for more than a century, and in
unchanged in principle?
When we reflect upon their past history, and remember that
the Jesuits have been expelled from fifty different countries, seven times from
England, and nine times from France, and from the Papal States themselves,
there must be a reason why civil governments, Catholic as well as Protestant,
have found it necessary to take such steps. Only in countries such as the
United States, where they are allowed to carry on their work peaceably, we hear
little of them. But some day Americans may wake up to find our present
generation completely Romanized, and our boasted "liberty" a thing of
the past. The prophet declares: "And through his policy also he shall
cause craft to prosper in his hand;...and by peace shall
destroy many." Daniel 8:25. Any one desiring to know the historical facts
should read the "History of the Jesuits,"
by T. Griesinger, and "The Roman Catholic
Church," by F. T. Morton, pp. 167, 168.
"The end justifies the
means." This maxim is generally attributed to the Jesuits, and
while it might not be found in just that many words in their authorized books,
yet the identical sentiment is found over and over again in their Latin works.
Dr. Otto Henne an Rhyn quotes many such sentiments from authorized Jesuit
sources. We quote from him the following:
(281) "Herman
Busembaum, in his 'Medulla Theologiae Moralis' (first published at
Frankfort-on-the-Main, 1650) gives this as a theorem (p. 320): Cum finis est licitus, etiam media sunt licita (when
the end is lawful, the means also are lawful); and p. 504: Cui licitus est finis, etiam licent media (for
whom the end is lawful, the means are lawful also). The Jesuit Paul Layman, in
his 'Theologia Moralis,' lib. III., p. 20 (Munish, 1625), quoting Sanchez,
states the proposition in these words: Cui
concessus est finis, concessa etiam sunt media ad finem ordinata (to
whom the end is permitted, to him also are permitted the means ordered to the
end). Louis Wagemann, Jesuit professor of moral theology, in his 'Synopsis
Theologiae Moralis' (Innsbruck and Augsburg, 1762) has: Finis determinat moralitatem actus (the
end decides the morality of the act)." - "The Jesuits," pp. 47, 48. New York. 1895.
"But the mischief is that the whole moral teaching of
the Jesuits from their early days till now is but a further extension of this
proposition, so redoubtable in its application." - Id., pp. 49, 50. (See
also "The Power and Secret of the Jesuits,"
Rene Fulop-Miller, pp. 150-156; and 'The Secret Plan," the Abbate Leone,
p. 155.)
Rene Fulop-Miller says of the Jesuits:
"In actual fact, the Jesuit casuists deal with two forms
of permissible deception: that of 'amphibology' and that of reservatio mentalis. 'Amphibology' is
nothing else than the employment of ambiguous terms calculated to mislead the
questioner; 'mental reservation' consists in answering a question, not with a
direct lie, but in such a way that the truth is partly suppressed, certain
words being formulated mentally but not expressed orally.
"The Jesuits hold that neither intentional ambiguity nor
the fact of making a mental reservation can be regarded as lying, since, in
both cases, all that happens is that 'one's neighbor is not actually deceived,
but rather his deception is permitted only for a justifiable cause.'" -
"The Power and Secret of the Jesuits,"
pp. 154, 155.
(282) The Jesuit
Gury gives examples of this; among others he says:
"Amand promised, under oath, to Marinus, that he would
never reveal a theft committed by the latter....But...Amand was called as a
witness before the judge, and revealed the secret, after interrogation.
"He ought not to have revealed the theft,...but he ought
to have answered: 'I do not know anything,' understanding, 'nothing that I am
obligated to reveal,' by using a mental restriction....So Amand has committed a
grave sin against religion and justice, by revealing publicly, before the
court, a confided secret." - "The
Doctrine of the Jesuits," translated by Paul Bert, Member of the
Chamber of Deputies, Professor at the Faculty of Sciences (in Paris), pp. 168,
169, American edition. Boston. 1880.
Alphonsus de Liguori, the sainted Catholic doctor, says
in "Tractatus de Secundo Decalogi
Praecepto," on the second [third] precept of the decalogue:
"One who is asked concerning something which it is
expedient to conceal, can say, 'I say not,' that is, 'I say the word
"not"; since the word 'I say' has a double sense; for it signifies
'to pronounce' and 'to affirm': now in our sense 'I say' is the same as 'I
pronounce.'
"A prisoner, when lawfully questioned, can deny a crime
even with an oath (at least without grievous sin), if as the result of his
confession he is threatened with punishment of death, or imprisonment, or
perpetual exile, or the loss of all his property, or the galleys, and similar
punishments, by secretly understanding that he has not committed any crime of
such a degree that he is bound to confess.
"It is permissible to swear to anything which is false
by adding in an undertone a true condition, if that low utterance can in any
way be perceived by the other party, though its sense is not understood."
- The Latin text, and an English translation of the above statements are found
in "Fifty Years in the Church of Rome,"
by Father Chiniquy, chap. XIII, and in "Protestant
Magazine," April, 1913, p. 163.
(283) Violations
of the sixth, seventh, eighth, and ninth commandments are justified by many
leading Jesuit writers, according to many quotations from their books, cited in
"The History of the Jesuits,"
by Theodor Griesinger, pp. 285-304, 478-488, 508-616, 670, 740; and in Gury's
"Doctrines of the Jesuits,"
translated by Paul Bert; and in "The
Jesuits," by Dr. Otto Henne an Rhyn, chap. V.
Theodor Griesinger quotes from eight prominent Jesuit
authorities, who advocate that it is permissible to kill a prince or ruler who
had been deposed by the pope. Here are a few samples:
"In the 'Opuscula Theologica' of Martin Becan, at page
130, the following passage occurs:
"Every subject may kill his prince when the latter has
taken possession of the throne as a usurper, and history teaches, in fact, that
in all nations those who kill such tyrants are treated with the greatest honor.
But even when the ruler is not a usurper, but a prince who has by right come to
the throne, he may be killed as soon as he oppresses his subjects with improper
taxation, sells the judicial offices, and issues ordinances in a tyrannical
manner for his own peculiar benefit.'"
"With such principles Father Hermann Buchenbaum entirely
agreed, and, in the 'Medulla Theologia Moralis,' permission to murder all
offenders of mankind and the true faith, as well as enemies of the Society of
Jesus, is distinctly laid down. This 'Moral Theology' of Father Buchenbaum is
held by all the Society as an unsurpassed and unsurpassable pattern-book, and
was on that account introduced, with the approval of their General, into all
their colleges.
"Imanuel Sa says, in his aphorisms, under the word
'Clericus': The rebellion of an ecclesiastic against a king of the country in
which he lives, is no high treason, because an ecclesiastic is not the subject
of any king.' 'Equally right,' he adds further, 'is the principle that anyone
among the people may kill an illegitimate prince; to murder a tyrant, however,
is considered, indeed, to be a duty.'
(284) "Adam
Tanner, a very well known and highly esteemed Jesuit professor in Germany, uses
almost the identical words, and the not less distinguished Father Johannes
Mariana, who taught in Rome, Palermo, and Paris, advances this doctrine in his
book 'De Rege' (lib. i., p. 54), published with the approbation of the General
Aquaviva and of the whole Society, when he says: 'It is a wholesome thought,
brought home to all princes, that as soon as they begin to oppress their
subjects, and, by their excessive vices, and, more especially, by the
unworthiness of their conduct, make themselves unbearable to the latter, in
such a case they should be convinced that one has not only a perfect right to
kill them, but that to accomplish such a deed is glorious and heroic.'...
"But most precise are the words of the work, so highly
prized above all others by the Roman Curie, 'Defensio Fidei Catholicae et
Apostolicae [Defence of the Catholic and Apostolic Faith]' of the Jesuit
Suarez, which appeared in Lisbon in the year 1614, as therein it is stated
(lib. vi, cap. iv, Nos. 13 and 14): 'It is an article of faith that the Pope
has the right to depose heretical and rebellious kings, and a monarch dethroned
by the Pope is not longer a king or legitimate prince. When such an one
hesitates to obey the Pope after he is deposed, he then becomes a tyrant, and
may be killed by the first comer. Especially when the public weal is assured by
the death of the tyrant, it is allowable for anyone to kill the latter.'
"Truly regicide could not be taught by clearer
words....The sons of Loyola...declared that a more learned, or God-fearing
book, had never appeared....Indeed, from this time forth no Jesuit professor
whatever wrote on moral theology, or any similar subject, without adopting the
teaching of Suarez." - "History of
the Jesuits," pp. 508-511.
Can any one doubt that the Jesuits have faithfully carried
out this "Article of Faith," wherever they thought it advisable, when
he reads of the many attempts upon the life of Queen Elizabeth of England; of
the "Gunpowder Plot" to murder James I, and to destroy the
"Houses of Parliament" in one blast; of the assassination of William,
Prince of Orange; of the attempts upon his son, Maurice, Prince of Orange, and
upon Leopold I of German, by agents of that Society? We could refer to the
"Holy League" of 1576, sponsored by the Jesuits, for the purpose of
uniting Catholic Europe to crush Protestantism and the assassination of Henry
III and Henry IV of France in the interest of that scheme. "The Jesuits
were, indeed, the heart and soul of the Leaguist conspiracy." - Id., p.
210. See also pp. 508-608.
(285) If the
political activities of the Jesuits, of which Pope Clement XIV complained so
pathetically, are not a serious problem to civil governments, then why were the
Jesuits expelled from so many states, Catholic as well as Protestant, as the
following table shows? Francis T. Morton, Member of the Massachusetts Bar,
gives the following
JESUITS
EXPELLED FROM
Saragossa……1555
La Palinterre…....1558
Vienna……….1566
Avignon……..1570
Antwerp, Portugal, etc……1578
England…...1579
England again.......1581
England again..........1584
England again……..1586
Japan………1587
Hungary and Transylvania….....1588
Bordeaux……1589
The whole of France…......1594
Holland……...1596
Touron and Berne....…….1597
England again.......….1602
England again.......1604
Denmark, Venice, etc........ 1606
Venice again..........1612
Amura, Japan..........1613
Bohemia…....1618
Moravia…..1619
Naples and Netherlands.......….1622
China and India.....…..1623
Turkey…1628
Abyssinia..…...1632
Malta….1634
Russia……1723
Savoy.….1724
Paraguay……1733
Portugal.…Sept. 3, 1759
Prohibited in France........…..1762
France again......1764
Spain, colonies, and Sicilies and Naples....…..1767
Parma and Malta....…...1768
All Christendom, by bull of Clement XIV....…July 21, 1773
Russia.....1776
France …1804
Moscow, St. Petersburg, and Canton Soleure........…..1816
Belgium……1818
(286) Brest (by
the people).........……...1819
Russia again...........1820
Spain again...1820
Rouen Cathedral (by the people)....….1825
Belgium, schools....1826
France, 8 colleges closed……1828
Britain and Ireland...…..1829
France again.......1831
From entering Saxony.........….1831
Portugal......1834
Spain again........1835
Rheims (by the people).........1838
From entering Lucerne.............1842
Lucerne again..1845
France again......1845
Switzerland.……1847
Bavaria and Genoa....…1848
Papal States, by Pius IX, Sardinia, Vienna,
Austria.......1848
Several Italian States........1859
Sicily again......1860
Spain again…1868
Guatemala.……..1871
Switzerland……1871
German Empire….1872
Mexico (by the viceroy)..…….1853
Mexico (by Comonfort).........1856
Mexico (by Congress)......…..1873
New Granada since..…...1879
Venezuela……...1879
Argentine Republic.........1879
Hungary…1879
Brazil……1879
France again…..1880 - "The
Roman Catholic Church and Its Relation to the Federal Government,"
pp. 167, 168. Boston. 1909.
Those who feel that the foregoing facts constitute no danger
to American civil and religious liberty, would do well to remember that the
Jesuits carry on an extensive educational program in this country, and that,
according to their textbooks, their principles of civil government are
diametrically opposed to the American ideas of separation of church and state.
See their "Manual of Christian
Doctrine", by a Seminary Professor, pp. 131-133. Philadelphia.
1915.
(287) The author
has stated the forgoing facts, not because of any enmity towards Jesuits as
individuals, nor to Catholics in general, but only from a feeling of
responsibility to enlighten the American people regarding a public danger. We
can truly love the persons, while we warn people against their dangerous
tendencies. If we do not sincerely love everybody, we would not be true
Christians. (Matthew 5:43-48.) Jesus loves the sinner, while He hates his sins;
and we must have the mind of Christ. (Phil. 2:5; 1 Cor. 2:16.)
To those who wish to study this subject further we recommend
the careful reading of the following books, besides those referred to in this
chapter:
"History of the Jesuits,"
by Andrew Steinmetz, London, 1848; "History
of the Jesuits," by G. B. Nicolini, London, 1854; "Secret Instructions of the Jesuits,"
translated from the Latin by W. C. Brownlee, D. D., New York, 1841; "The Footprints of the Jesuits," by R. W.
Thompson; "The Jesuit Enigma,"
by E. Boyd Barrett; "The Programme of the
Jesuits," by W. Blair Neatby, London, 1903; "Provincial Letters," by Blaise Pascal,
New York, 1853; "History and Fall of the
Jesuits," by Count Alexis de Saint-Priest, London, 1861; "Political Life of an Italian," by
Francesco Urgos, Battle Creek, Mich., 1876; and "The Jesuit Morals, collected by a Doctor of the College of
Sorbonne in Paris," translated into English, London, 1670.
*******
And today.…the current pope is a Jesuit. (2018)
And today.…the current pope is a Jesuit. (2018)
Pope Francis is the 266th and current
Pope and sovereign of the Vatican City State. Francis is the first Jesuit pope,
the first from the Americas, the first from the Southern Hemisphere, and the
first pope from outside Europe since the Syrian Gregory III, who reigned in the
8th century.Wikipedia
