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'The Jesuits' - by N. Talberg

'The Jesuits' - by N. Talberg

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Published by Иоанн Дойг
The Jesuits
Introduction.
History of the Jesuits.
1. Ignatius Loyola.
2. Loyola’s First Disciples.
3. Organization and Training of the Jesuits.
4. Moral Code of the Jesuits.
5. The Jesuit Teaching on Regicide, Murder, Lying, Theft, Etc.
6. The “Secret Instructions” of the Jesuits.
7. Jesuit Management of Rich Widows and the Heirs of Great Families.
8. Diffusio by N. Talberg n of the Jesuits throughout Christendom.
9. Commercial Enterprises and Banishment.
10. Restoration of the Inquisition.
11. The Tortures oft the Inquisition.
Some Quotes:
Conclusion.
The Jesuits
Introduction.
History of the Jesuits.
1. Ignatius Loyola.
2. Loyola’s First Disciples.
3. Organization and Training of the Jesuits.
4. Moral Code of the Jesuits.
5. The Jesuit Teaching on Regicide, Murder, Lying, Theft, Etc.
6. The “Secret Instructions” of the Jesuits.
7. Jesuit Management of Rich Widows and the Heirs of Great Families.
8. Diffusio by N. Talberg n of the Jesuits throughout Christendom.
9. Commercial Enterprises and Banishment.
10. Restoration of the Inquisition.
11. The Tortures oft the Inquisition.
Some Quotes:
Conclusion.

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Published by: Иоанн Дойг on Oct 08, 2010
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The Jesuits
[Taken from the book,
The Schism of theRoman-Catholic Church
, From thebook
³History of the Church´ 
]
by N. Talberg.
Translated from Russian by Seraphim Larin.The Jesuits
Introduction.
 
History of the Jesuits.
 1. Ignatius Loyola.2. Loyola¶s First Disciples.3. Organization and Training of the Jesuits.4. Moral Code of the Jesuits.5. The Jesuit Teaching on Regicide, Murder, Lying, Theft, Etc.6. The ³Secret Instructions´ of the Jesuits.7. Jesuit Management of Rich Widows and the Heirs of Great Families.8. Diffusion of the Jesuits throughout Christendom.9. Commercial Enterprises and Banishment.10. Restoration of the Inquisition.11. The Tortures oft the Inquisition.Some Quotes:
Conclusion.
 
Introduction.
T
he correct name of the body is the Society of Jesus. When Ignatius of Loyola proposed tofound an organization, the Protestants of Germany and England had exposed thecomprehensive corruption of the monastic orders, and those who advocated reform in Romeitself wanted the suppression of all Orders rather than the establishment of new. Ignatius hadgreat difficulty in securing permission to found even a ³Society,´ whose members shouldtake the usual vows of poverty, chastity, and obedience and live in communities without being classed as monks. Permission was granted in 1540 after years of intrigue and deceit ² the followers of Ignatius in Rome were directed ostentatiously to serve the sick poor andquietly secure rich youths and the support of rich women ² which left a permanent mark onthe body. It was characterized also from the start by the martial spirit of the ex-soldier Ignatius and by its special consecration in the Pope's service as a regiment to fight heresy. Itsactivity was rightly called ³Jesuitry´ from the first. The vow of poverty, collective as well asindividual, was prevented from interfering with the accumulation of wealth, which was a primary aim, by drawing a distinction between ³colleges´ and ³houses of the professed´(equal to monasteries) and claiming that the former could acquire unlimited property. From
 
the first also the characteristic Jesuit practice of spying on each other and tale-bearing wasintroduced and the vow of obedience was especially stressed. Nicolini mistranslates theConstitutions when he says that the Jesuit is ³bound to obey an order to commit sin,´ but thedocument is written (here at least) in such crude Latin that one might so interpret it; while in practice a Jesuit superior would always claim that it was his business to judge whether the act prescribed was sinful, and the appalling casuistry of the theologians of the Society wouldserve his purpose. The charge that they had in addition a secret Constitution (Monita Privata)is disputed.The Jesuits contend that the Polish ex-Jesuit Zahorowski fabricated or falsified thedocument. He may have tampered with it, but so many copies of the document were found inJesuit houses when the Society was suppressed in the eighteenth century that it is widelyaccepted as genuine. Modern Jesuits, on the other hand, try to convince the world of their high character by describing their ³Spiritual Exercises´ ² an intensive periodical course of religious training such as all monks and nuns have ² but these spiritual orgies leave no more permanent impression on monks than ³revival services´ do on an American small town. Onemust judge the Society by its actual history and by the very grave charges against it which thePope fully endorsed in suppressing it. The Jesuits may never have laid it down in the publicgaze that the end justifies the means [see Ends and Means], but it is a platitude of their history that they always proceeded upon that axiom. The special privileges (such as the rightof their colleges to grant degrees) which they wheedled from favourable Popes ² somePopes hated them as bitterly as most of the monks and clergy have always done ² enabledthem to capture the universities, and through these and their colleges, to which they draftedthe sons of the rich and noble whom they particularly cultivated, they prepared Catholic landsfor the ghastly Thirty Years War against Protestantism, in which groups of them followed thearmies and hung about the camps. Their system of education, for which their writers havesecured a high and spurious reputation, was the narrowest and most vicious (especially inregard to history) in Europe.In order to maintain their influence in this respect they pressed their services asconfessors of princes and nobles everywhere and connived at their vices. In France, in thetime of Louis XIV, the King and all the leading ladies of the Court had Jesuit confessors ² Louis had three in succession during the most corrupt seventeen years of his life ² and therenever was a more debased court. France had at first regarded them with just suspicion, buttheir leader, Father Manares (whom the Jesuits themselves had later to condemn for corruptways), won favour by ³discovering´ a (fabricated) plot of the Huguenots and prepared theway for the St. Bartholomew Massacre. In non-Catholic lands their propensity for melodramatic secrecy and picturesque or murderous intrigue had full rein. In England, evenunder ³Bloody Mary,´ they, as Burnet tells in his History of the Reformation (II, 526),overreached themselves by trying to secure all the confiscated monastic property, and after Mary's death their intrigues in disguise and their inspiration of plots soured Elizabeth's policyof toleration. They boast of a hundred Jesuit martyrs in the period that followed. In point of fact only five regularly admitted Jesuits were executed (for plots), and two saved their lives by turning informers.They swelled their list of martyrs by getting priests in prison to ³join the Society´ before execution. In Scandinavia they strutted in court-dress as ambassadors and even,disguised, taught Lutheran theology in Protestant universities. In India some lived for yearsas mystics of the Hindu religion, and there (and in China) they made ³converts´ by permitting(for which Popes repeatedly condemned them) a mixture of Hindu (or Confucian) andChristian ideas and practices, while they worked fraudulent miracles on the ignorant natives.In South America [see Paraguay] they made virtual slaves of and exploited their converts and raised great wealth by trade. Local bishops whom they defied and libeled,
 
 priests, and monks assailed Rome with complaints, and in 1656 Pascal opened the attack onthem in Europe by the scalding charges, especially of lax principles and leniency to vice, of his famous Provincial Letters.The Popes repeatedly condemned their practices (1710, 1715, 1742, and 1744), butdreaded their power and vindictiveness. More than one Pope is said to have been poisoned bythem, and we smile at the ingenuous Jesuit plea that we cannot prove it. But Europe had now begun to feel a power more subtle, yet more honest, than that of the Society ² that of Voltaire ² and the great statesmen who were his pupils moved against them. The Marquis dePombal got them expelled from Portugal in 1759. Choiseul exposed their trickery and their vast wealth in France and secured their expulsion (1764). Count D'Aranda had themsuppressed in Spain (1767), and Tannucci in the Kingdom of Naples. A tense and dramaticstruggle now proceeded at Rome, the Jesuits using every device in their large repertory toavert the suppression which the Catholic monarchs demanded, but in 1773 Pope ClementXIV, in the Bull Dominus ac Redemptor Noster, abolished the Society ³for ever.´The charges against the Jesuits were in large part brought by bishops or priests of highcharacter, but the Jesuit writers airily dismiss them by giving the reader the impression thatthey were fabrications of wicked enemies of Christ. It would be fatal to admit that the Popeendorsed the indictment, so the apologists uniformly say, in one of their most brazen perversions of facts, that in the Bull ³no blame is laid by the Pope on the rules of the Order,or the present condition of its members, or the orthodoxy of their teaching.´ (That is thelanguage of the Catholic Encyclopaedia).The Pope is represented as being reluctantly forced by circumstances to suspend theSociety for the time. The truth is that the Pope enumerates at length all the charges against theJesuits and fully endorses them. He recalls that thirteen previous Popes have condemned their  practices and their doctrines after full inquiry, but he says the remedies had ³neither efficacynor strength to put an end to the trouble.´ Therefore, ³recognizing that the Society of Jesuscan no longer produce the abundant fruits and the considerable advantages for which it wascreated,´ he ³suppresses and abolishes the Society for ever.´Catholic writers in grossly misrepresenting the Pope's action, take advantage of thefact that no English translation of the Bull is available, the last published being in
The Jesuits
 by R. Demaus (1873). The essential parts of it are translated from Latin by the present writer in the book listed below. The Society was restored in the sanguinary reaction that followedthe fall of Napoleon and the Jesuits returned to their pernicious intrigues. To-day they are a body of very comfortable mediocrities confining their love of intrigue to the capture of richCatholics for their own parishes for which most priests cordially detest them and angling for aristocratic or semi-aristocratic converts. They have no distinction in learning or literature inspite of their wealth and leisure and they are superior to the other clergy only in their audacityin untruth and their solicitous ministration to the wealthy.See McCabe's Candid History of the Jesuits (1913). F. A. Ridley's The Jesuits (1938)is a sound, shorter, but broader study. A. Close's Jesuit Plots Against Great Britain (1935) isgenerally reliable. Of the works recommended in Robertson's Courses of Study, all of whichare outdated, Nicolini's History of the Jesuits (1853) is unreliable, and Crétineau-Joly's
 Histoire religieuse, politique, et littéraire de la Compagnie de Jesus
(6 vols., 1845-6), whichall encyclopaedias recommend as the standard authority, is a monstrous piece of Jesuitrysubsidized by the Jesuits themselves.
T
he Jesuit Historian, Nicolini, stated in regard to the Jesuits:
³D
raw the character of the Jesuit as he seems in London and you will not recognizethe portrait of the Jesuit in Rome. The Jesuit is a man of circumstances, despotic in Spain,

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