title: Drei deutsche Minoritenprediger aus dem XIII. und XIV. Jahrhundert [microform]
creator: Franz, Adolph, 1842-1916
text: SS n g, I* -*| --iM'^i^ jrr- ^. ' , - t -i ^p. ' *t •■ ^ * 1 _^ s e t — «^ ■» '^ •* ^*'' -.^ S^'^ -«• -^ •''■ *.- », f ■^ «: "V ■« * \ ■'"l . - ^ r ^ T i ->: -< r I t f =S^ t* f« ^ » •^1, VC n ^'^ FOURTEEN YEARS A JESUIT FOURTEEN YEARS A Jesuit A Record of Personal Experience and a Criticism BY GOUNT PAUL VON HOENSBROEGH TRANSLATED FROM THE GERMAN BY ALICE ZIMMERN CGi'rton College, Cambridge) VOLUME II GASSELL AND GOMPANY, LTD. London, New York, Toronto and Melbourne 1911 ^ 1 I \ \/ V C^ ALt RIGHTS RESERV^p ■in- -\ \ CONTENTS CHAPTER PAOE 15. A Cbiticism of the Inner Constitution of the Order : SoME General Characteristics .... 1 16. The Criticism Continued : Theory and Practice of the Vows ........ 49 17. The Criticism Continued : Theory and Practice of the Constitutions .,..,. 105 18. The Criticism Continued : Politics and Confessors 133 19. The Criticism Continued : Court Confessors . . 172 20. Scholastio Years at Wynandsrade, Blyenbeck and DiTTON Hall ....... 199 21. The Scholastio Studies ...... 227 22.  Morality and the State .... 338 26. Exaeten 369 27. Berlin ......... 399 28. The Tertiate and the End 412 29. General Verdict on the Jesuit Order . . 423 30. From Then Till Now 447 Index 469 Fourteen Years a Jesuit CHAPTEK XV A CRITICISM OF THE INNER CONSTITUTION OF THE ORDER : SOME G-ENERAIi CHARACTERISTICS By tlie "inner Constitution of tlie Order" I mean the spirit of the Order. Tlieoretically, it is manifested in tle Constitutions of tlie Order, and, practically, in its activity. Thus tlie inner and outer are combined, the organism of the Order, with its actual and its historical life, being formed by both. Criticism will, therefore, extend to the whole of this domain. But, first, some preliminary questiohs must be answered. 1. Have we the real, and, above all, the complete Constitutions of the Order in the extant editions of the *' Institute of the Society of Jesus?"* A positive answer cannot be given. We can only take what is ofEered as the *' complete " Constitutions in good faith, trusting in the honour of those who issue them, namely, the Jesuit Order itself. Nor is corrobora- tion by another authority of the completeness of the Constitutions, to be found anywhere — of course I am only * Prague, 1757 ; Rome, 1870 ; etc. The latest edition of the " Institute," published in Horeace in 1893, cannot be obtained at ordinary booksellers. When I sought to procure a copy from the Order through the Berlin branch of the Herder firm of publishers at Preiburg i. Br., which is closely connected with the Order, my request was refused. They would not supply me with the latest edition, CTen for payment. B 2 Fourteen Years a Jesuit tbiukiiig of an ecclesiastical authority — ^whicli has had an insight into the original documents, tlie first drafts and editions of the Constitntions. The Order alone teils us, " These are my constitntions and rules." Bnt not even the Order itself has ever stated officially and solemnly, " These are my complete constitntions, my complete rules : there are no others." Serious doubts arise as to their completeness when we peruse the Summarium Constitutionum and the Regvlae Communes * — i,e. those portions of the Con- stitntions which are supposed to contain a summary, the quintessence of the principles and rules : " A sum- mary (summarium) of those Statutes which relate to the Spiritual direction of our members and which are to be observed by all." An incoherent mass of matter is to be found here, consisting of fifty-two points and forty-nine rules. Regu- lations dealing with mere externals stand side by side with others concerned with ascetic discipline. Funda- mental rules for the structure and direction of the Society alternate with what is obviously unimportant and tran- sitory. What astonishes us is not so much the lack of arrangement as the lack of coherence. We are sensible of gaps, and involuntarily the thought arises, " Has not something been omitted here and here and here ? " The Summarium and the Regvlae Communes were read once every month during meals from the pulpit of the refectory. The more often I heard them the more strongly I doubted : " Am I hearing something complete or something consciously and intentionally curtailed ? " In important and decisive conversations, to be mentioned later, I expressed my doubts to the Pro- vincial of the German Province, Pather Jacob Ratgeb. I received the evasive reply : " Leave alone such quib- * Inst. S.J., II., 70-78. Griticism of the Inner Constitution 3 bling. Take things as thej come ; what lies in tlie futuxe does not concern to-day." The Transactions of the fifth General Congregation (1593-1594) afEord abundant food for doubt and con- sideration from this point of view. We know them only from the Decrees pubüshed by the Order itself. Inci- dentally, why has the Order never yet published the com- plete minutes of even a single General Congregation — and there have been twenty-five of these up to the present time ? Space, surely, has not been lacking in its nunier- ous and volnroinons works on the inner and outer history of the Order. But even from these Decrees it can clearly be seen that there is intentional obscurity with regard to the Constitutions, so that we have a füll right to doubt their completeness when printed and published by the Order. We find, in the first place : " Everything in the Formvla Instituti which was laid before Pope Julius III. and sanctioned by him and his successors, and everything in it referring by way of explanation to our Constitutions is and must be looked upon as the substance of our Institute. And although there is other matter belonging to the substance of our Institute, the Congregation has decided that it need not be discussed at the present time." * Directly after this we read that a request was made to explain more clearly what are the substantials [of the Institute], and a question was raised as to whether it would not be advantageous to add some examples of substantials, which seemed opportune, to the sentence, " There is other matter belonging to the substance of the Institute." The Congregation consequently deter- mined to amend the Decree.f The 58th Decree is the result of the amendment : " The substance of the Institute is, in the first place, * Decree 44. fl^ecree 45. 4 Fourteen Years a Jesuit that contained in the formula or requla of the Societ7, wMcli was submitted to Pope Julius III. and was con- firmed by Mm and some of his successors ; in tlie second place, that without whicb tlie Contents of the ^formula could not hold good at all, or only with difficultj, namely : (1) There are some essential impediments to admission ; (2) a judicial form need not be observed on dismissal ; (3) a Statement of conscience must be made to the Superior ; (4) everyone must be content that anything about him, which has been learnt outside confession, should be notified to tHe Superior ; (5) all must be pre- pared to show suitable love and charity to one another. And other similar points, the confirmation of which the Congregation has no time to consider at present, especi- ally as the Generals can confirm them when necessary, if they are not confirmed in other General Congregations." But the seventh General Congregation of 1616 decrees almost in contradiction to the fifth : " The Congregation decided that it would be more advisable to abstain from the confirmation of other things pertaining to the substance of the Institute, besides those expressed in the formula, because it is not possible to express everything in summary. If anybody should feel any doubt, he can apply to our worthy Father [the General of the Order] and learn from him what he ought to think in this respect." * There is here an evident unwillingness to make known the complete " substantialia of the Institute." It is a mere pretext for the seventh General Congregation to say that they cannot be summarised ; and there is an avowal of the existence of still other substantialia when the fifth General Congregation says that " There is other matter besides." f * Decree 40. t See Chapter XIV. for the Formula Instituti. Criticism of the Inner Constitution 5 The doubt concerning the incompleteness of the edi- tions of the Statutes, etc., puhlished by the Order becomes a certainty through the proceedings of the eighth and fourteenth General Congregations. The Order carefidly conceals in its published coUec- tions of the Congregatiönal Decrees* the transactions and resolutions of the eighth General Congregation (1645-46) as to an important letter by Innocent X., dealing in eighteen points with comprehensive reforms of the Jesuit Order. At the fourteenth General Congregation in 1696, the General, Thyrsus Gonzalez, proposed that the Congrega- tion should agree that the past events — i.e. the dispute as to the General's attack on 'prohabilism, — should not again be touched upon. The Congregation decided accordingly, but this important resolution is missing in every official publication of the Decrees. f The editions of the Decrees intended for publicity must not contain anything which could throw an unfavourable light on inner transactions. How frequently may this sum- marised procedure have taken effect ? How can history be written when founded on such " official transactions" ? In the rules of the Socius of the Provincial also, allu- sions are made to secret Statutes of the Order, only exist- ing in manuscript form. "He must take care of the separate archives of the Province of the Order, inasmuch as they contain manu- scripts, which are especially important for the direction of the Province." Amongst these books are included, " The book which contains the unprinted regulations {ordina- tiones) by the Generals of the Order binding on the whole Society. The book which contains another kind of unprinted circulars of the Generals." % * Prague edition of the Inst. 8.J., I., 449-696 ; Boman edition, L, 139-461. t For proofs of this see Döllinger-Beusch, Moralstreitigheiten, IL, 214. Xl-nst. ß,J., 11., 86. 6 Fourteen Years a Jesuit The latter book especially raust be characterised as a secret book. Secret Statutes must also be inferred froin an utter- ance of the Spanish Jesuit Miranda, appointed as Assis- tant to the General, wbicli is contained in a letter wiitten to a friend in 1736, and cominunicated hy the Jesuit IbaJaez in his report on the Jesuit state of Paraguay. " Untü I came here [Rome], where I first obtained accurate information about everything, I did not com- prehend what our Society was. Its government is a special study, which not even the Provinciais under- stand. Only one who fills the office which I now occupy can even begin to understand it." * Since Miranda was a Provincial before he was nomi- iiated Assistant, he must have understood what he was writing about. Ibanez also mentions unprinted " ordin- ances, regulations, and letters of the General and Pro- vincials " which doubtless were to be kept secret.f The words of Don Juan de Palafox, Bishop of Los Angeles, whom the Jesuits hated with a deadly hatred and persecuted even in the grave, are significant in this connection. He says in his famous letter of January 8th, 1649, to Innocent X., to which I must refer again later : " What other Order has Gonstitutions which are not allowed to be seen, privileges which it conceajs, and secret rules and everyi}hing relating to the arrangement of the Order hidden behind a curtain ? The rules of every other Order may be seen by all the world. . . . But among the Jesuits there are even some of the Professed who do not know the Statutes, privileges, and even the rules of the Society, although they are pledged to observe them. Therefore they are not governed by their Superiors accord- ing to the rules of the Church, but according to certain * Le Bret Magaziriy 11., 468. -f Ibid, II., 373. Criticisin of the Inner Constitution 7 concealed Statutes known by the Superiors alone, and according to certain secret and pernicious denunciations, which leads to a large niimber being driven from tbe bosom of the Society." * 2. Has the Jesuit Order secret Instructions, and are the oft-quoted "Monita privata" authentic? From what has been and must still be said I have not the least doubt that the Order has secret Statutes, which it guards carefully. The Jesuit Order merits the designation " secret society " more than any other asso- ciation. The question as to the authenticity or spuriousness of the Monita cannot be answered so easily and simply. The Monita privata Societatis Jesu ("Secret Instruc- tions of the Society of Jesus ") first appeared in print at Cracow in 1612, after they had already been circulated in manuscript form. The editor seems to have been the ex-Jesuit Zahorowski. Almost innumerable editions and reprints in all civilised tongues followed one another. The latest edition was published at Bamberg in 1904. The importance of the publication foUows from the fact that, directly after its appearance, the General ol the Order, Mutius Vitelleschi, twice (in 1616 and 1617) instructed the German Jesuit, Gretser, a prominent theo- logian of the Order, to refute it, and that up to most recent times Jesuit after Jesuit has come forward to repudiate it.f A few years ago, Adolf Harnack asked my opüiion as to whether the Monita were genuine or not. I replied * Don Juan de Palafox, Letters to Imwcent X. (lYaukfort and Leipzig, 1773), p. 11,6 et seq. t See Duhr., S.J., Jesuitenfahdn, 4th edition (Preiburg i. Br.), 1904, p. 90 ei seq. 8 Fourteen Years a Jesuit that we had to distinguisli between the genuineness of the form and of the matter, and I still hold to this distinction. The genuineness of the form — i.e. that the Monita were drawn up by the Order itself in the pubKshed text as a secret Supplement to the official Constitution of the Order — ^is hard to prove. Of the genuineness of the contents — i.e. that the Monita contain regulations in harmony with the spirit of the Order, whether its author were a Jesuit or an enemy of the Jesuits, whether he wished to write a serious or a satirical work — ^I am as positive as of the existence of secret instructions of the Order. But even the genuineness of the form cannot be as easily disposed of as has been done by the Jesuits, and recently, in an especially superficial manner, by the Jesuit Duhr.* In face of the historically indisputable facts bearing on the Monita, it only remains to the disin- terested and conscientious examin er to pronounce "Not proven " over the genuineness of the form. Ecclesiastical opinions (those of bishops, Congrega- tions of the Index, etc.) regarding the genuineness are of no value, because they are partial, are prompted by the Jesuits themselves, and condemn them as false without attempting to produce proofs. It is natural that the Jesuits themselves should deny the genuineness in a flood of refutations. But such denials only merit the belief or unbelief which the denial of every defendant deserves. Only sound proof can turn the Scale against the genuineness of the Monita. And such proofs have not been produced up to now by the Jesuits. Nor has any convincing invalidation of the facts advanced on behalf öf its genuineness been produced. The advocates of their genuineness rely essentially on * Jesuitenfabdn, p. 91 ei eeq. Criticism of the Inner Constitution 9 the fact tliat the manuscript copies of the Monita, upon which the printed edition is based, were to be fomid in Jesuit Colleges. The discovery of such copies in the Colleges of Prague, Paris, Koermond (Holland), Munich, and Paderborn is beyond question. The copj in the Jesuit house at Paderborn was found "in a cupboard in the Eector's room " {in scriniis rectoris*). The manu- script copy at Munich, belonging to the contents of the library of the Jesuit College of this place, which was sup- pressed in 1773, was only found in 1870 in a secret recess behind the altar of the old Jesuit Chuich of St. Michael at Munich. It would be a decisive token of genuineness if it could be proved positively that the Prague copy was abeady there in 1611 — i.e. before the first printed edition of 1612. J. Friedrich's statementf makes this seem prob- able, but not certain. What the Jesuit Duhr J weites to the contrary is of no value. It is certain, however, that the discovery in Prague was so disagreeable to the Jesuits that the chief champion of the spuriousness of the Monita, the Jesuit Porer, considered it advisable to pass it over in silence in his work of repudiation, Atm- tomia Änatomiae Societatis Jesu. On the other hand, he zealously demonstrated — ^what no one disputed — ^that the copy at Paderborn was only brought to light after the first edition had been published. Forer's silence is the more remarkable, as a manuscript note, intended for his book, treats the Prague discovery as a fact.§ The say- ing that those whö keep silence when they could and should speak seem to give consent, comes to my mind in the case of this ominous silence. j| * Anatomia, p. 49. f J. Friedrich, Beiträge, p. 8. J Jemitenfaheln, p. 94. § IViedrich, pp. 9 aaid 65. II Cr6tineau-Joly, who -writes in the pay of the Jesuit Order, has indeed the audacity to designate the discovery of the mantiscript Monita, in the Jesuit CJolleges of Prague and Paderborn as " a base historical lie " (" un grassier mensonge historique "). {Histoire de la Compagme de Jäsus. Paris, 1844, IIL, 372, 2.) lo Fourteen Years a Jesuit I will give a few extracts irom the edition in tlie Arcana Societatis Jesu, 1635 (without place of publica- tion), from the manuscript* found by Christian von Braunschweig in a secret drawer belonging to the Rector in the Jesuit College at Paderborn, adding my own remarks. " What attitude ought the Society of Jesus to take up on re-organisation ? " The directions supplied (attain- ment of the favour of the population through the render- ing of Services, almsgiving, edifying behaviour for the edification of others) are in absolute harmony with the Constitutions and rules. *' How should the friendship of princes and other great people be gained ? " Although the means indi- cated for ensuring princely favour cannot be verified in detail from the Statutes, the whole tendency of the pre- cepts given corresponds with the oiBäcial " explanation " (Declar. B) to Part 10 of the Constitutions : " Above all, we should retain the goodwill . . . of temporal princes and great men and persons holding prominent posi- tions." f The practice of the Order also in greeting and receiving princes with a display of magnificence and grandiloqnent speech harmonises with what is said on this point. *' What attitude must be taken up by court-chaplaias and princely confessors ? " The ans wer suggests a com- mentary to General Acquaviva's " Ordinance " of 1602. The confessors must seem to exercise reserve in political matters. " Of their attitude to other religious Orders." Quar- reis with other Orders are recorded on almost every page of Jesuit history. They arose mostly because the Society of Jesus, under a pretence of humility {haec minima sociefas — ^this most humble society) represented itself * Friedrich, pp. 4-32. f Jnat. S.J., L, 130. Griticism of the Inner Constitution ii as greater and superior in virtue and perfection to all otlier Orders. Tke advice given for maMng good tlie reputation of higliest perfection everywliere is written in the Order 's arrogant spirit, of wLich. I shall speak later. " How maj rieh widows be kept well disposed towards the Society of Jesus ? " The chief directions in this sec- tion concern the appointment of Jesuits as confessors and Spiritual guides, their interference in household regu- lation and private afiairs, incitations to donations and alms-giving, and correspond to the actual attitude of the Order, which I myself have observed in mj home and in manj other houses of near relations. Especially the secur- ing of money from wives and widows under the mask of piety (confession and exercises) is a world-wide and ancient malpractice of Jesuit confessors and spiritual guides. The activity of the Jesuit Order in England at the end of the sixteenth and beginning of the seven- teenth Century affords very interesting examples of this. The English Jesuit, Gerard, relates of himself : " I also received many general confessions ; among others that of a widow lady of high rank (Lady Lovel), who for the rest of her days applied herseif to good works and gave me an annual sum of 1,000 florins for the Society ; another widow (Mrs. Fortescue) gave 700." * The Catholic priest, WiUiani Watson, reports more fully : *' In like manner he (the Jesuit Gerard) dealeth with such gentlewomen as the Ladie Louell, Mistresse Haywood, and Mistresse Wiseman, of whom he got so much as now shee feeleth the want of it. By drawing Mistress Fortescue, the widow of Master Edmond For- tescue, into his exercise, he got of her a farme worth 50 pounds a yere and paid her no rent. Another drift he hath by his exercise of cousinage : which is to perswade *The Life of Fr. John [Gerard (London, 1882), p. 63, quoted by Tamiton. Eistory of the. Jesuits in Ungland (London, 1901), p. 162. 12 Fourteen Years a Jesuit such, gentlewomen, as haue large portions to their mar- riage, to give the same to him and his companie, and to become nuns. So he preuaiied witii two of Mr. William Wiseman's daughters, with Elizabeth Sherly, with Dorothy Ruckwood, with Mary Tremaine, with Anna Arundell, and with Lady Mary Percie." * Wliat is said in the Monita of "careful excitement of the sensuous faculty" in women and widows does not correspond with reality, &om my knowledge of facts. " Of the means by whicb sons and daughters of our confessional children are to be brougbt to a spiritual State." The directions contain nothing which has not been practised hundreds of times. The chapter, " Of the cboice of young men f or our Society and of the manner of keeping a firm hold on them," is taken from life. " What attitude should be taken up by our followers in regard to those dismissed from the Order ? " The spreading of evil reports, here recommended, about those who have either been dismissed or have withdrawn is an almost regulär practice. The advice to ill-treat those to be dismissed and to hinder their advancement after dis- missal is confirmed by the practice of the Order. The German Jesuit, Streicher, relates in a confidential letter (now in the State archives at Munich) from Spain, dating from tbe eigbteenth. Century, " Half a year before dis- missal the person to be dismissed is thrown into a dungeon and there reduced (maceratus) by a diet of bread and water. Every Friday he is brought, with chains fas- tened on both. feet, by a lay brother into the refectory, and he must scourge himself th.ere [before the others]. Our members have also contrived that no one who has not withdrawn for legitimate and conclusive reasons shall be appointed to a parish or any other benefice." f That this * Decacordon of Ten Quodlibetical Questions (London, 1602), p. 89 et seq. f Keprinted from Friedrich, Beiträge, p. 73 ei seq. Criticism of the Inner Constitution 13 inliuinane treatment was customary not only in Spain is proved by a saying of tlie Archbishop of Lemberg, Deme- trius Sulkow, recorded by Harenberg * : " It is difficult for tbe persons dismissed [by tbe Jesuits] to attain to any ecclesiastical dignity . . . owing to the antipathy engen- dered by tlie Jesuits in the King towards the persons dismissed. It is certain that they wished to dissuade me from appointing any persons dismissed from amongst them to positions in my diocese, and when I asked why, they replied, ' The person dismissed must vanish into some obscure corner, so that he may not mislead others.' " From my own experience regarding the behaviour of the Order towards dismissed persons, I shall give at least one staggering case fnrther on. 3. Is there a secret class of members existing side by side with the grades of the Order mentioned in the Constitutions ? Are there affiliates of the Jesuit Order? We saw in Chapter V. that the Jesuit Order does not recognise so-called second and third Orders, such as the Franciscans and Dominicans organised among the laity, but that the Marian Congregations might be characterised as third or second Orders of the Jesuits. But however closely the Congreganists may have been connected with the Jesuits, they were not attached to the Order by the bond of obedience. This bond alone con- stitutes real affiliates, and the Jesuit Order possesses them. The possibility of affiliates seems to me to be chiefly indicated in two passages in the official " Institute." It is stated in the Constitutions : " The Society in the broadest sense of the word com- * Pragmatische OeschicMe des Ordens der Jesuiten (Halle-Helmstädt 1760), II., 965. 14 Fourteen Years a Jesuit prises all wlio owe obedience to the General, also novices and wlioever, with. tlie desire to live and die in the Society, places himself in a position of probation for admission into it and to any of the grades which will be discussed." * And the 129th Decree of the first General Congre- gation (1558) is as foUows : " May the laity who take the vows in a military Christian Order be admitted into our Order, although it must be supposed that they will not make their profession in our Society ? Answer : They may be admitted." f In the first passage reference is made to those who owe obedience to the General, including novices, and to others who place themselves in a position of probation with the desire to be admitted into the Society. Unless we assume gross tautology, a distinction is drawn between those mentioned in the first place and those in the second by the " and " — i.e. those mentioned in the second place, as opposed to those already belonging to the Order, the novices, are " in a position of probation," but do not (yet ?) belong to the Society — i.e. are consequently affiliates. The second passage clearly speaks of " laity, who are to be admitted into the Society without making their profession." I acknowledge that the word " profession '" may be understood in a restricted sense — i.e. in Oppo- sition to the vows of the coadjutors ; but the possibility of understanding it in a general sense — i.e, in the sense of the vows of the Order generally — cannot be denied. We have, then, here also to do with affiliates. Moreover, the Constitutions openly mention in Part 10 a class of members who might properly be styled affiliates — ^namely, all those Jesuits who have become bishops or cardinals. * Constit. V., 1 ; Declar. A. ^ Inst. 8.J., L, 170. Griticism of the Inner Constitution 15 "He must also vow to God that if ever lie is com- pelled to accept any preferment outside the Society he will at all times listen to the advice of the General for the time being, or of any person appointed by him to take his place ; and if he thinks what is so recommended to be desirable, will perform, it ; not that he who is pre- ferred holds any member of the Society in the place of the Superior, but that he desires of his own free will to be bound in the sight of God to do that which he shall perceive to be best for God's Service ; and is content that there should be one to set it before him in charity and Christian liberty, to the glory of God and our Lord." * This regulation is, it is true, directly opposed to the general canonical definitions, according to which a bishop or Cardinal is no longer bound by an oath to the superiors of his Order (when he has been a member of an Order), but only to the Pope {soli R, Pontifici), but it is for that very reason a particularly striMng example of the per- tinacity with which the Jesuit Order retains those belong- ing to it in bondage, in the interests and through the egotism of the Order. Ecclesiastical decisions do not regu- late its conduct, but its own interests and extension and the consolidation of its own power. It will also be observed how skilfully the words chosen conceal their Opposition to the canonical law. The Jesuit who has become a prelate has no Superior in the Society — ^this is not allowed. He only chooses '* of his own free will " someone to obey, and this happens to be the General of the Order. Thus all bishops and cardinals chosen from the Jesuit Order are its affihates according to the Constitutions.f Let US, however, disregard what the Constitutions ♦Constit. X., 1, 6. ■fSee Chapter XIV. for tlie vow of the professed Jesuits. i6 Fourteen Years a Jesuit say, secretly or openly, regarding affiliates. The histori- cal fact of their existence is clear and unmistakable. The founder of the Jesuit Order, Ignatius Loyola, raade a nmnber of affiliations. Thus the Spaniard, Miguel Torres, whom. Ignatius called " the apple of his eye," lived as a man of the world. No one knew that he was a Jesuit and that Ignatius himself had admitted him years previously into the Order. Francis Borgia governed his Duchy of Gandia, living outwardly as a duke, although he had already four years previously made the Jesuit profession with Ignatius's consent. And when Borgia was canonised in 1724 by Benedict XIII., reference to his affiliation was even inserted in the bull of canonisation : " Whilst stiU Duke of Gandia he was permitted by OUT predecessor, Paul III., at St. Ignatius's request, to take the vows with the knowledge of only a few members of the Order. He was granted four years by the Pope to arrange his afiairs." * Ignatius did the same with the rieh Spanish abbot, Domenech, and the secular priest, Vergara, who nearly became Grand Inquisitor of Spain whilst still a secret Jesuit. The Infant Dom Luis of Portugal also joined Ignatius's Order as an affiüate.f We have even a positive theoretical recognition of affiliation by Ignatius. Ex-members of other Orders wished openly to join the Jesuit Order. Ignatius rejected the open union, but caused his secretary, the Jesuit Polanco, to write in general terms : " I observe that some are joining the Society and help- ing it according to the talent given them by God, and although they are really not Professed, Coadjutors, nor *Inst. S.J. (Prague, 1757), I., 181. t The evidence is given by Gothein. Ignatius von Loyola und die Gegenreforma- tion (Halle, 1895), pp. 359 et seq. and 788. Griticism of the Inner Constitution 17 Scholastics, they faithfully perfarm the same duties as tliese, and maj, on their part, possess tlie merit of obedi- ence." * In an Italian record, dating from 1617, f regarding the aims of the Society of Jesus and the means of attaining them, we are told : " That the Jesuits in England had succeeded in appointing an archpriest, who was a Jesuit by vow {Tianno fatto eleggere uno arcijprete Giesuita in voto), and who had persecuted the priests outside the Jesuit Order like a ravening wolf, brought them to extreme distress, and been so successful that almost all the priests in England were Jesuits by vow " {Giesuiti in votd).X Prince WiUiam of Orange forwarded to bis ambassador in London, Dykvelt, an intercepted letter from the Jesuits of Liege to the members of their Order in Freiburg-i.-Br., in which it was stated that the King of England, James IL, the father-in-law of the Prince of Orange, had become an affiliate of the Jesuit Order. Even Cretineau-Joly did not dare to pronounce the letter apocrjTphal. He only says, '* Authentique ou controuvee . . . une correspondance dont V original n^a jamais 'pu etre representeJ' ^ J. Friedrich supplies a valuable con- firmation of the affiliation of the English Mng here re- ported, in an original letter from the Jesuit Euga, in London on March 13th, 1687, to the Jesuit Pusteria in Milan, which is to be found amongst the Jesuit papers in the State Library at Munich. I| The Jesuit Kuga there says that, at the first audience which he obtained soon after his arrival in England, James IL said to him, " I * Gfotthein, Ibid., p. 361. t Reprinted in. Döllmger-E.exisch,';iiforaZ,sfrei%ifcez7cTO, II., 376-390. J Ibid., p. 388. § Histoire de la Compagnie de Jesus, 4, 174. II Codex lat. Mon.; 26,473, f. 311 ; Friedrich : Beiträge zur Geschichte des Jesuitenordens (Munich, 1881), pp. 30, 78; Abhandlung der legi, bayerischen Akademie der Wissenschaften, Glass III., Vol. XVI., Part 1. C i8 Fourteen Years a Jesuit am. a son of the Society of Jesus," and the Queen, " I am its daugliter." A few dajs after tliis the Queen repeated to him, " It is my ambition to be a daugliter of the Society of Jesus." A document of the seventeenth Century, " Instruc- tions for Princes as to how the Jesuit Fathers rule," * speaks openly of a£S.liation. " There is a class of secular Jesuits of "both sexes, which, with blind obedience, attaches itself to the Society, adjusting all its actions in accordance with the advice of the Jesuits and obeying all their commands. This is mostly composed of gentlemen and ladies of rank, especi- ally widows, also Citizens or very rieh merchants. Women especially are led on to renounce the world by the Jesuits, who then receive from them pearls, garments, furniture, and revenues. Another class of Jesuits consists of men holding clerical and lay positions, who live in the world supported by the Order and obtain pensions, abbeys, and benefices through it. These must solemnly promise to put on the garb of the Order at the General's com- mand ; they are called Jesuits in voto. The Order makes wonderful use of them for the support of its rule. They are kept at courts and near the most prominent people in all kingdoms, so that they may act as spies and give an account of all that is transacted to the General of the Order." A despatch of the Paris Nuncio of February 8th, 1773, communicated by Theiner,^ coincides with this asser- tion: " Ear from acquiescing in the dissolution of the Jesuits, I know from her [Madame Louise, Carmelite, daughter of Louis XV. of France] that not only is she convinced that the suppression will never come to pass, * Manuscript of the Parisian Bibliothäque Nationale, fonäs italiens, No. 986. •f Geschichte des Pontifikats Klemens XIV. (Leipzig, 1853), IL, 321. Griticism of the Inner Constitution 19 but also that the Pope has not sufficient authority to carry it out. Tkis is also the opinion wMch all Jesuit tertiaries secretly propagate everywliere." Tkerefore such a well-informed man as the Papal Nuncio recognises the existence of " Jesuit tertiaries " as a matter of course. Since, however, the Jesuit Order does not possess real tertiaries — i,e. a third Order, as the Dominicans and Franciscans do — only affiliates of the Order can be understood when the expression chosen by the Nuncio is used. Saint-Simon also recognises affiliates. " The Jesuits always have lay members in all the professions. This is a positive fact. Doubtless Noyers, Louis XIII.'s secretary, belonged to them, and also many others. These affiliates take the same vows as the Jesuits so far as their position allows — i.e. the vow of absolute obedience to the General and the Superiors of the Order. They are to Substitute f or the vows of poverty and chastity the Service rendered and protection afforded to the Society, and especially unlimited Submission to the Superiors and confessor. . . . Politics thus come within their scope through the certain help of these secret allies." * The Jesuit Lallemant reported in 1642 from Ganada that there, with the consent of the Provincial of the French Province, to which Canada belonged, lay mem- bers were attached to the Society of Jesus. They took the vow to serve the Jesuit Order throughout their whole life wherever their Services were required. The vow was modelled on one which was previously conunonly used, with the consent*" of the General, in the Champagne Province of the Order. It was taken secretly, without outward ceremony, in presence of the confessor. Those joined to the Jesuit Order in this manner received the * Memoires, 12, 164. 20 Fourteen Years a Jesuit official designation, " Donnes" * This points to a wliole class of affiliates. We also meet with. the same arrangement in the English Province of tlie Order. In the " Becords of the English Province," f published by the Jesuit Foley (a lay brother), the foUowing entry is to be found : " Oliver, George, Rev., D.D., born in Newington, Snrrey, on February 9th, 1781 ; ordained priest in 1806. He was the last survivor of a number of Catholic clergy- men, scholars of the English Jesuits, who, though never entering the Society, always remained in the sexvice of the English Province [of the Order] and subject to its [the English Province's] Superiors. . . . He died at Exeter a few years after 1851." In England, therefore, the institution of affiliates, already mentioned, in 1617, was maintained for nearly two hnndred and fifty years — ^to 1851. These historical events are so convincing that the secret Institution of affiliates must be admitted as an irrefutable fact. To be sure, the Jesuits still deny the proofs which I have brought forward and which are also known to them, suppress them, and content themselves with an avowal of the existence of affiliates during the first period of the Order. Thus the arch-falsifier, the Jesuit Duhr, who has already been unmasked frequently and will be unmasked yet again, writes : " A few cases in (sie) the difficulties of the first period do not give any right to generalise orspeak of an 'Institution.' "$ " The few cases of the first period " (which Duhr carefully suppresses, however) are the above-mentioned affiliations of Duke Francis Borgia, Miguel Torres, etc. * The Jesuit Bdations arid Allied Documents (Cleveland, Burrow Brothers and Company), XXI., 293 et seq. t VII., 559, t Duhr, S. J., Jesuitenfabdn (4), p. 921. Griticism of the Inner Constitution 21 Moreover, everjtlimg is really admitted by the avowal that there were affiliates during the first period. For what was then possible and actual, " owing to special cir- cumstances," is always possible, and will always be actual when tbe special circumstances again occur. Tlieir occur- rence consequently only depends upon the will of the Superiors of the Order. If they declare that the circum- stances have occurred, they have occurred. 4, Are the Constitutions of the Order, and the Jesuit Order itself, authoritatively directed against Lutheranism and generally against heresy ? A distinction must here be drawn between the form and the matter, as in the question of the genuineness or spuriousness of the Monita. Ignatius Loyola, when founding his Order and drawing up his Constitutions, can scarcely, indeed, have had Lutheranism and heresy formally in mind. It is certain, however, that the Jesuit Order from its very foundation' actually considered the combat with heresy, and especially Lutheranism, to be its chief task. We have the strengest evidence of this. ürban VIII. 's Bull of Canonisation of Ignatius Loyola in 1623 States ; " God's inexpressible goodness and mercy, which provides for every age in wonderful ways, raised up the mind of Ignatius Loyola . . . when Luther, that hor- rible monster {monstrum teterrimum), and the other detestable plagues (aliaeque detestäbiles festes), with their blasphemous tongues,* strove to destroy in the northern regions the ancient rehgion, with all its sanctity and * What extraordinary expressions (let us take this opportunity of remarking) the Papacy employs, even in its most authoritative proclamations, against the Reformation and the Reformers ! Rome is not boimd by scruples or dignity of utterance when heretics are in question. Then the most -pTilgar abuse is in place. 