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, September 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.
"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
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 coramunication with
the General, [who checked the reports of the one against the
other.]"–"History of the Jesuits," p. 280.
The Abbate Leone, after personal
"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.
Similar registers are also found
in the offices of the provincials, and in the "novitiate
houses," so that when one 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
"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. 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. *25
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 Pins VII,
restoring it, August 7, 1814. We shall now quote from "The
Constitutions," thus presenting firsthand 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.
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
"'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
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
"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 Jesuit 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.
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.
The Abolition Of The Jesuit
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 the 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
The Pope continues:
"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.
"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. The 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.
"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 is unchanged in
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
"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
(Munich, 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."–ld., pp. 49, 50. *26
Rene Fulop-Miller says of the
"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
"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.
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.
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 has been deposed by the pope. Here are a
"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
"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.'
"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 Catholicce 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 no 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 Germany, 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
"The Jesuits were, indeed,
the heart and soul of the Leaguist conspiracy."–Id., p. 210.
See also pp. 508-608.
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:
Expelled From. . .
||Moscow, St. Petersburg, Canton Soleure
|Antwerp, Portugal, etc
||Brest (by the people)
||Rouen Cathedral (by the people)
|Hungary & Transylvania
||France, 8 colleges closed
||Britain and Ireland
|Touron and Berne
||From entering Saxony
|Denmark, Venice, etc
||Rheims (by the people)
||From entering Lucerne
|Naples and Netherlands
||Bavaria and Genoa
|China and India
||Papal States, by Pius IX, Sardinia, Vienna, Austria
||Several Italian states
||Mexico (by the viceroy)
|Prohibited in France
||Mexico (by Comonfort)
||Mexico (by Congress)
|Spain, colonies, Sicilies, Naples
||New Granada since
|Parma and Malta
|All Christendom, by bull of Clement XIV
–" The Roman Catholic
Church and Its Relation to the Federal Government," pp. 167, 168.
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.
The author has stated the
foregoing 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 did 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.
(Philippians 2:5; 1 Corinthians 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
Nearby, 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.