THE INSTRUMENT
Summary of the Brief of Suppression and its Supplementary
Document.
The Brief of Clement XIV which suppressed the Society begins by
enumerating the various religious orders which have been treated in a
similar manner at different periods in the history of the Church, but it
omits to note that their extinction occurred only after a juridical
examination. Thus, for instance, when Clement V suppressed the Knights
Templars in 1321, he first ordered all the bishops of the world to
summon the Knights who had chapters in their dioceses; to subject them
to a regular trial and then to forward a report of their proceedings to
Rome. When this was done a general council was convened at Vienne in
Dauphiné to go over the whole matter and then submit its decision to the
Pope. The council brought in a favorable verdict by a majority vote,
although the Knights were very poorly defended, but the Pope, terrorized
by Philip the Fair, ordered the dissolution of the Order. In the case of
the Society there was a dissolution but no trial.
After recounting these facts, the Pontiff says: "Having before my eyes
these and other examples of Orders suppressed by the Church and being
most eager to proceed with perfect confidence in carrying out the
purpose which shall be referred to later, we have left nothing undone to
make ourselves acquainted with the origin, progress and actual condition
of the religious order commonly known as the Society of Jesus. We have
seen that it was established by its Holy Founder for the salvation of
souls, the conversion of heretics and especially of the heathen, and
also for the increase of piety and religion. To accomplish these
purposes its members were bound by a very strict vow of evangelical
poverty both in common and individually, with the exception of its
houses of study or colleges which are allowed to possess certain
revenues, but in such wise that they could not be diverted or applied to
the use of this Society.
"In consequence of these statutes and of others equally wise, our
predecessor Paul III approved of the Society of Jesus, by his Bull of
September 27, 1540, and allowed it to draw up rules and statutes to
ensure its peace, its existence and its government; and although he had
restricted this Society to sixty members, yet by another Bull dated
February 28, 1543, he permitted the superiors to receive all who
appeared to possess the proper qualifications for the work proposed.
Subsequently, the same Pontiff by a Brief of November 15, 1549, accorded
very great privileges to this Society and gave its Generals the power of
accepting twenty priests as spiritual coadjutors and of conferring on
them the same privileges, the same favor and the same authority as the
Professed. His wish was and he so ordained that there should be no limit
or restriction put on the number of those whom the General should judge
worthy of being so received. Furthermore, the Society itself, all its
members and their possessions were entirely withdrawn from all
superiorship, control and correction of bishops and taken under the
protection of the Holy See.
"Others of our predecessors have exhibited the same munificent
liberality to this order. In effect Julius III, Paul IV, Paul V, Gregory
XIII, Sixtus V, Gregory XIV, Clement VIII and other Popes have either
confirmed or augmented, or more distinctly defined and determined the
privileges already conferred on these religious. Nevertheless, the
tenor and even the terms of these Apostolic Constitutions show that even
at its inception the Society saw spring up within it various germs of
discord and jealousies, which not only divided the members, but prompted
them to exalt themselves above other religious orders, the secular
clergy, the universities, colleges, public schools and even the
sovereigns who had admitted and welcomed them in their realms. These
troubles and dissensions were sometimes caused by the character of the
Society's vows, by its power to admit novices to the vows, to dismiss
from the Society, to present its subjects for ordination without any
ecclesiastical title and without having made solemn vows. Moreover, it
was in conflict with the decisions of the Council of Trent and of Pius
V, our predecessor, both with regard to the absolute power arrogated by
the General, as well as in other articles which not only relate to the
government of the Society, but also on different points of doctrine, and
in the exemptions and privileges which the ordinaries and other
dignitaries both ecclesiastical and secular claim to be an invasion of
their jurisdiction and their rights. In brief, there is scarcely any
kind of a grave accusation that has not been brought against this
Society, and in consequence, the peace and tranquillity of Christendom
has been for a long time disturbed.
"Numberless complaints backed by the authority of kings and rulers have
been urged against these religious at the tribunals of Paul IV, Pius V
and Sixtus V. Thus, Philip II, King of Spain, laid before Sixtus V not
only the urgent and grave personal reasons which prompted his action in
this matter, but also the protest of the Spanish Inquisition against the
excessive privileges of the Society. His majesty also complained of the
Society's form of government, and of points in the Institution which
were disputed by some of the members of the Society who were conspicuous
for their knowledge and piety, and he asked the Sovereign Pontiff to
name a commission for an Apostolic visitation of the Society.
"As the zealous demands of Philip seemed to be based on justice and
equity, Sixtus V appointed as visitor Apostolic a bishop generally
recognized for his prudence, virtue and intellectual gifts. A
congregation of cardinals was also instituted to dispose of the matter,
but the premature death of Sixtus prevented any action. On the other
hand, the first act of Gregory XIV on his accession to the Chair of
Peter was to give by his Bull of June 28, 1591, the most extensive
approval of the Institute. He confirmed and ratified all the privileges
accorded by his predecessors, and especially that of dismissal from the
Order without juridical procedure, that is to say without having taken
any previous information, without drawing up any indictment, without
observing any legal process, or allowing any delay, even the most
essential, but solely on the inspection of the truth of the fact and
without regard to the fault or whether it or the attendant circumstances
sufficiently justified the expulsion of the person involved.
"Moreover, Pope Gregory absolutely forbade under pain of excommunication
_ipso facto_, any direct or indirect attack on the institute, the
constitutions, or the decrees of the Society, or any attempt to change
them, although he permitted an appeal to himself or his successors,
either directly or through the legates and nuncios of the Holy See, and
also the right to represent whatever one might think should be added,
modified or retrenched.
"However, all these precautions did not avail to silence the clamorous
complaints against the Society. On the contrary, strife arose
everywhere about the doctrines of the Order, which many maintained were
totally opposed to the orthodox faith and sound morality. The Society
itself was torn by internal dissensions while this external warfare was
going on. It was also everywhere reproached with too much avidity and
eagerness for earthly goods and this complaint caused the Holy See much
pain and exasperated many rulers of nations against the Society. Hence,
to strengthen themselves on that point these religious, wishing to
obtain from Paul V of happy memory a new confirmation of their Institute
and their privileges, were compelled to ask for a ratification of some
decrees published in the fifth general congregation and inserted word
for word in his Bull of September 14, 1606. These decrees expressly
declared that the Society assembled in general congregation had been
compelled both by the troubles and enmities among the members, and by
the charges from without, to formulate the following statute:--
"'Our Society which has been raised up by God for the propagation of the
Faith and the salvation of souls, is enabled by the proper functions of
its Institute which are the arms of the spirit to attain under the
standard of the Cross the end it proposes, with edification to the
neighbor and usefulness to the Church. On the other hand, it would do
harm and expose itself to the greatest danger if it meddled in affairs
of the world and especially with what concerns the politics and
government of States. But, as in these unfortunate times our Order,
perhaps because of the ambition or indiscreet zeal of some of its
members, is attacked in different parts of the world and is complained
of to certain sovereigns whose consideration and affection we have been
bidden by St. Ignatius to preserve so that we may be more acceptable to
God, and as, besides, the good odor of Jesus Christ is necessary to
produce fruits of salvation, this congregation is of the opinion that it
is incumbent upon all to avoid as far as possible even the appearance of
evil, and thus to obviate the accusations that are based on unjust
suspicions. Hence, the present decree forbids all under the most
rigorous penalties to concern themselves in any way with public affairs,
even when invited to do so or when for some reason they may seem to be
indispensable. They are not to depart from the Institute of the Society
no matter how entreated or solicited, and the definitors are to lay down
rules and to prescribe the means best calculated to remedy abuses in
cases which may present themselves.'
"We have observed with bitter grief that these remedies and many others
subsequently employed failed to put an end to the troubles, complaints
and accusations against the Society, and that Urban VIII, Clement IX,
Clement X, Clement XI, Clement XII, Alexander VII, Alexander VIII,
Innocent X, Innocent XI, Innocent XII, Innocent XIII, and Benedict XIV
were unable to give the Church peace. The constitutions which were drawn
up with regard to secular affairs with which the Society should not
concern itself, whether outside of these missions or on account of them,
failed to have any result. Nor did they put an end to the serious
quarrels and dissensions caused by members of the Society with the
ordinaries and, religious orders, or about places consecrated to piety,
and also with communities of every kind in Europe, Asia and America; all
of which caused great scandal and loss of souls. The same was true with
regard to the practice and interpretation of certain pagan ceremonies
which were tolerated and permitted in many places while those approved
of by the Universal Church were put aside. Then, too, there was the use
and interpretation of maxims which the Holy See deemed to be scandalous
and evidently harmful to morality. Finally, there were other things of
great moment and of absolute necessity for the preservation of the
dogmas of the Christian religion in its purity and integrity which in
our own and preceding centuries led to abuses and great evils such as
the troubles and seditions in Catholic states, and even persecutions of
the Church in some provinces of Asia and Europe.
"All of our predecessors have been sorely afflicted by these things,
among others Innocent XI of pious memory, who forbade the habit to be
given to novices; Innocent XIII, who was obliged to utter the same
threat; and, finally, Benedict XIV, who ordered a visitation of the
houses and colleges of our dear son in Christ, the most faithful King of
Portugal and the Algarves. But the Holy See derived no consolation from
all this; nor was the Society helped; nor did Christianity secure any
advantage from the last letter, which had been rather extorted than
obtained from our immediate predecessor Clement XIII (to borrow the
expression employed by Gregory X in the Ecumenical Council of Lyons.)
"After so many terrible shocks, storms and tempests, the truly faithful
hope to see the day dawn which will bring peace and calm. But under the
pontificate of our predecessor Clement XIII, the times grew more stormy.
Indeed, the clamors against the Society augmented daily and in some
places there were troubles, dissensions, dangerous strifes and even
scandals which, after completely shattering Christian charity, lighted
in the hearts of the faithful, party spirit, hatred and enmity. The
danger increased to such a degree that even those whose piety and
well-known hereditary devotion to the Society, namely our very dear sons
in Jesus Christ, the Kings of France, Spain, Portugal and the Two
Sicilies, were forced to banish from their kingdoms, states and
provinces all the religious of this Order; being persuaded that this
extreme measure was the only means of remedying so many evils and
putting an end to the contentions and strife that were tearing the bosom
of Mother Church.
"But these same kings, our very dear sons in Jesus Christ, thought that
this remedy could not be lasting in its effects or could avail to
tranquillize Christendom unless the Society was altogether abolished and
suppressed. Hence, they made known to Clement XIII their desire in this
matter and asked him with one accord and with all the authority they
possessed, adding also their prayers and entreaties to bring about in
that way the perpetual tranquillity of their subjects and the general
good of the Church. But the sudden death of that Pontiff checked all
progress in the matter. Hardly, however, had we, by the mercy of God,
been elevated to the Chair of St. Peter, than the same prayers were
addressed to us, the same insistent demands were made and a great number
of bishops and other personages illustrious by their learning, dignity
and virtue united their supplications to this request.
"Wishing, however, to take the surest course in such a grave and
important matter, we believed we needed a much longer time to consider
it, not only for the purpose of making the most exact examination
possible and then to deliberate upon the most prudent methods to be
adopted and also to obtain from the Father of Light His especial help
and assistance, we offered our most earnest prayers, mourning and
grieving over what was before us, and we entreated the faithful to come
to our aid by their prayers and good works. We have especially thought
it advisable to find out upon what basis this widespread feeling rested
with regard to the Society, which had been confirmed and approved in
the most solemn manner by the Council of Trent. We discovered that the
council mentions the Order only to exempt it from the general decree
passed for other Orders. The Jesuit novices were to be admitted to
profession if judged worthy, or they were to be dismissed from the
Society. Hence the council (Session 25, c. xvi, de reg.) declared that
it wished to make no innovation nor to prevent these religious from
serving God and the Church in accordance with their pious Institute
which had been approved by the Church.
"Wherefore, after having made use of so many necessary means, and aided
as we think by the presence and inspiration of the Holy Ghost, and,
moreover, compelled by the duty of our office which essentially obliges
us to procure, maintain and strengthen with all our power, the repose
and tranquillity of Christendom, and to root out entirely what could
cause the slightest harm; and, moreover, having recognized that the
Society of Jesus could no longer produce the abundant fruit and the
great good for which it was instituted and approved by so many Popes,
our predecessors, who adorned it with so many most admirable privileges,
and seeing that it was almost and, indeed, absolutely impossible for the
Church to enjoy a true and solid peace while this Order existed, being
bound as we are by so many powerful considerations and compelled by
other motives which the laws of prudence and the wise administration of
the Church suggest but which we keep in the depths of our heart:
Following in the footsteps of our predecessors and especially of Gregory
X at the Council of Lyons, since the cases are identical, we do, hereby,
after a mature examination, and of our certain knowledge, and by the
plenitude of our Apostolic power, suppress and abolish the Society of
Jesus. We nullify and abrogate all and each of its offices, functions,
administrations, houses, schools, colleges, retreats, refuges and other
establishments which belong to it in any manner whatever, and in every
province, kingdom or state in which it may be found. We do the same for
its statutes, customs, usages, decrees, constitutions, even those
confirmed by the oath and by the approbation of the Holy See or
otherwise, as well as all and each of its indults, both general and
particular whose tenor we wish to be regarded as fully and sufficiently
set forth by these present letters, as if they were here inserted word
for word; notwithstanding any clause or formula to the contrary, no
matter upon what decrees or obligations they may be based. Hence, we
declare as forever broken and entirely extinct all authority, spiritual
or temporal, of the General, provincials, visitors and other superiors
of this Society, and we transfer absolutely and without restriction this
same authority and this same jurisdiction to the ordinaries of the
places where the aforesaid are, according to the case or persons, in the
form and under the conditions which we shall explain hereafter;
forbidding, as we do by these presents forbid, that any one should be
received into this Society or admitted to the novitiate or invested with
the habit. We also forbid any of those who have already been received to
pronounce the simple or solemn vows, under pain of nullity either of
their admission or profession and under other penalties as we may see
fit. Moreover, we wish, ordain and enjoin that those who are at present
novices, should be immediately, instantly and effectually dismissed, and
we forbid those who have not made solemn vows and who have not yet been
admitted to the priesthood to be promoted to either under the title or
pretext of their profession or in virtue of any privileges accorded to
the Society and in contravention of the decrees of the Council of
Trent.
"But as the object we have in view and which we are most eager to attain
is to watch over the general good of the Church and the peace of the
nations, and at the same time to help and console each one of the
members of this Society whom we tenderly cherish in the Lord, so that,
freed at last from all the quarrels and disputes and annoyances in which
they have until now been engaged, they may cultivate with more fruit the
vineyard of the Lord and labor with more success for the salvation of
souls, we decree and ordain that the members of this Society who have
made only simple vows and who are not yet in Holy Orders shall depart
from their houses and colleges freed from their vows, and that they are
free to embrace whatever state they judge most conformable to their
vocation, their strength and their conscience. The ordinary of the place
will fix the time which may be deemed sufficient to procure an
employment or an occupation, without, however, extending it beyond a
year, just as in the Society they would be dismissed without any other
reason than because the prudence of the superior so judges, and that
without any previous citation or juridical proof.
"We allow those in Holy Orders either to leave their houses and colleges
and enter some religious order approved by the Holy See, in which case
they must pass the probation prescribed by the Council of Trent, if they
have only taken simple vows, if they have taken solemn vows, the time of
their probation will be six months in virtue of a dispensation which we
give to that effect; or they may remain in the world as secular priests
or clerics, and in that case they shall be entirely subject to the
authority and jurisdiction of the ordinary of the place in which they
reside. We ordain, also, that a suitable pension shall be assigned to
those who remain in the world, until such time as they shall be
otherwise provided for. This pension shall be derived from the funds of
the house where they formerly lived, due consideration, however, being
had to the revenues and the indebtedness of such houses.
"The professed who are already in Holy Orders and who fear they may not
be able to live respectably on account of the smallness of their
pension, either because they can find no other refuge or are very old
and infirm, may live in their former houses on condition that they shall
have no share in its administration, that they dress like secular
priests and be entirely subject to the bishop of the place. We expressly
forbid them to supply anyone's place or to acquire any house or place in
the future, or, as the Council of Lyons decrees, to alienate the houses,
goods or places which they actually possess. They may, nevertheless,
meet in one or more houses, in such a manner that such houses may be
available if needed for pious purposes, as may appear most in
conformity, in time and place, with the Holy Canons and the will of the
founders, and also more conducive to the growth of religion, the
salvation of souls and public utility. Moreover, some one of the secular
clergy, commendable for his prudence and virtuous life, must appear in
the administration of such houses, as the name of the Society is now
totally suppressed and abolished.
"We declare, also, that those who have been already expelled from any
country whatever are included in the general suppression of the Order,
and we consequently decree that those banished Jesuits, even if they are
in Holy Orders and have not entered a religious order, shall from this
moment belong to the secular clergy and be entirely subject to the
ordinary of the place.
"If the ordinaries recognize in those who in virtue of the present Brief
have passed from the Society to the state of secular priests necessary
knowledge and correctness of life, they may grant or refuse them, as
they choose, the permission to confess and preach, and without such
authorization none of them can exercise such functions. However, the
bishops or ordinaries will never grant such powers as are conceded to
those not of the diocese, if the applicants live in houses or colleges
formerly belonging to the Society; and therefore we forbid such persons
to preach or administer the sacraments, as Gregory X, our predecessor
prescribed in the general council already referred to. We lay it on the
conscience of the bishops to watch over the execution of all this and we
command them to reflect on the rigorous account they will have one day
to render to God of the sheep committed to their care and of the
terrible judgment with which the Sovereign Judge of the living and the
dead menaces those who govern others.
"Moreover, if among those who were members of the Society there are any
who were charged with the instruction of youth or who have exercised the
functions of professors in colleges and schools, we warn them that they
are absolutely deposed from any such direction, administration or
authority and that they are not permitted to be employed in any such
work, except as long as there is a reason to hope for some good from
their labors and as long as they appear to keep aloof from all
discussions and points of doctrine whose laxity and futility only
occasion and engender trouble and disastrous contentions. We furthermore
ordain that they shall be forever forbidden to exercise the functions
aforesaid, if they do not endeavor to keep peace in their schools and
with others; and that they shall be discharged from the schools if they
happen to be employed in them.
"As regards the missions, we include them in everything that has been
ordered in this suppression, and we reserve to ourselves to take
measures calculated to procure more easily and with greater certainty of
results the conversion of the heathens and the cessation of disputes.
"Therefore, we have entirely abolished and abrogated all the privileges
and statutes of this Order and we declare that all of its members shall
as soon as they have left their houses and colleges and have embraced
the state of secular clerics, be considered proper and fit to obtain, in
conformity with the Holy Canons and the Apostolic Constitutions, all
sorts of benefices either simple or with the care of souls annexed; and
also to accept offices, dignities and pensions, from which in accordance
with the Brief of Gregory XIII of September 10, 1584, which begins with
the words: 'Satis superque,' they were absolutely excluded as long as
they belonged to the Society. We allow them also to accept compensations
for celebrating Mass, which they were not allowed to receive as Jesuits,
and to enjoy all the graces and favors of which they would have always
been deprived as long as they were Clerks Regular of the Society. We
abrogate likewise all permissions they may have obtained from the
General and other superiors, in virtue of the privileges accorded by the
Sovereign Pontiff, such as leave to read heretical books and others
prohibited and condemned by the Holy See, or not to fast or abstain, or
to anticipate the Divine Office or anything, in fact, of that nature.
Under the severest penalties we forbid them to use such privileges in
the future, as our intention is to make them live in conformity with the
requirements of the common law, like secular priests.
"After the publication of the Brief, we forbid anyone, no matter who he
may be, to dare to suspend its execution even under color, title or
pretext of some demand, appeal or declaration or discussion of doubt
that may arise or under any other pretext, foreseen or unforeseen; for
we wish that the suppression and cessation of the whole Society as well
as of all of its officers should have their full and entire effect, at
the moment, and instantaneously, and in the form and manner in which we
have described above, under pain of major excommunication incurred _ipso
facto_ by a single act, and reserved to us and to the Popes, our
successors. This is directed against anyone who will dare to place the
least obstacle, impediment or delay in the execution of this Brief. We
order, likewise, and we forbid under holy obedience all and every
ecclesiastic secular and regular, whatever be their grade, dignity,
quality or condition, and notably those who are at present attached to
the Society or were in the past, to oppose or attack this suppression,
to write against it, even to speak of it, or of its causes or motives,
or of the extinct Institute itself, its rules, constitutions or
discipline or of anything else, relative to this affair, without the
express permission of the Sovereign Pontiff. We likewise forbid all and
everyone under pain of excommunication reserved to us and our successors
to dare to assail either in secret or in public, verbally or in writing,
by disputes, injuries and affronts or by any other kind of contempt,
anyone, no matter who he may be and least of all those who were members
of the said Order.
"We exhort all Christian princes whose attachment and respect for the
Holy See we know, to employ all the zeal, care, strength, authority and
power which they have received from God for the execution of this Brief,
in order to protect and defend the Holy Roman Church, to adhere to all
the articles it contains; to issue and publish similar decrees by which
they may more carefully watch over the execution of this our present
will and so forestall quarrelling, strife and dissensions among the
faithful.
"Finally, we exhort all Christians and we implore them by the bowels of
Jesus Christ Our Lord to remember that they have the same Master, Who is
in heaven; the same Savior, Who redeemed them at the price of His blood;
that they have all been regenerated by the grace of Baptism; that they
have been all made sons of God and co-heirs of Christ; and are nourished
by the same bread of the Divine word, the doctrine of the Church; that
they are one body in Jesus Christ, and are members of each other; and
consequently, it is necessary that being united by the bonds of charity
they should live in peace with all men, as their only duty is to love
each other, for he who loves his neighbor fulfills the law. Hence, also,
they should regard with horror injuries, hatred, quarrels, deceits and
other evils which the enemy of the human race has invented, devised and
provoked to trouble the Church of God and to hinder the salvation of
souls; nor are they to allege the false pretext of scholastic opinions
or that of greater Christian perfection. Finally, let all endeavor to
acquire that true wisdom of which St. James speaks (iii, 13): 'Who is a
wise man and indued with knowledge among you? Let him show, by a good
conversation, his work in the meekness of wisdom. But if you have a
bitter zeal, and there be contentions in your heart; glory not, and be
not liars against the truth. For this is not wisdom, descending from
above; but earthly, sensual, devilish. For, where envying and contention
is, there is inconstancy, and every evil work. For the wisdom, that is
from above, first indeed is chaste, then peaceable, modest, easy to be
persuaded, consenting to the good, full of mercy and good fruits,
without judging, without dissimulation. And the fruit of justice is sown
in peace, to them that make peace.'
"Even if the superiors and the other religious of this Order, as well as
all those who are interested or pretend to be, in any way whatever, in
what has been herein ordered, give no assent to the present Brief and
were not summoned or heard, we wish, nevertheless, that it should never
be attacked, weakened or invalidated on the plea of subreption,
obreption, nullity, invalidity or defect of intention on our part or for
any other motive, no matter how great or unforeseen or essential it may
be, or because formalities and other things have been omitted which
should have been observed in the preceding enactments or in any one of
them, or for any other capital point deriving from the law or any
custom, or indeed contained in the body of the law; nor can there be any
pretext of an enormous or a very enormous and extreme injury inflicted;
nor, finally, can there be any reasons or causes however just or
reasonable they may be, even one that should have necessarily been
expressed, needed to give validity to the rules above given. We forbid
that it should be ever retracted, discussed or brought to court or that
it be provided against by way of restitution, discussion, review
according to law or in any other way to obtain by legal procedure, fact,
favor or justice, in any manner in which it might be accorded, to be
made use of either in court or out of it.
"Moreover, we wish expressly that the present Constitution should be
from this moment valid, stable and efficacious forever, that it should
have its full and entire effect; that it should be inviolably observed
by all and each of those to whom it belongs or will belong in the future
in any manner whatever."
Such was the famous Brief which condemned the Society to death.
Distressing as it is, it attributes no wrong doing to the Order. It
narrates a few of the accusations against the Jesuits, but does not
accept them as ever having been proved. The sole reason given for the
suppression--and it is repeated again and again--is that the Society was
the occasion of much trouble in the Church. It is thus, on the whole, a
vindication and not a condemnation. It was not a Bull but a Brief, and
on that account could be much more easily revoked than the more solemn
document to which the papal _bulla_ is affixed.
Father Cordara's view of this act of the Pope is generally considered to
reflect that of the Society at large. It is of special value for he was
one of the suppressed Jesuits and happened to be living in Rome at the
time. He maintained that "the Pope could, without injustice, suppress
the Society, even if innocent, just as a king can deliver over an
innocent man to be put to death by an enemy who otherwise would sack a
city. Clement XIV thought to save the Church whose existence was
menaced."
Two years later however, Cardinal Antonelli when interrogated by
Clement's successor, Pius VI, and, consequently, when he was compelled
to speak, did not hesitate to condemn the Brief absolutely. His
statement is quoted here, not as a view that is adopted, but merely as a
matter of history. The document is of considerable importance, for
Antonelli was prefect of the Propaganda and with Consalvi was the
confidant of Pius VII and was his fellow-prisoner in 1804. We sum it up
briefly, omitting its harsher phrases.
"Your Holiness knows as well as the cardinals that Clement XIV would
never consent to give the Brief of Suppression the canonical forms which
were indispensable to make it definitive. Moreover this Brief of
Clement XIV is addressed to no one, although such letters usually are.
In its form and execution all law is set aside, it is based on false
accusations and shameful calumnies; it is self-contradictory, in
speaking of vows both solemn and simple. Clement XIV claims powers such
as none of his predecessors claimed, and, on the other hand, leaves
doubts on points that should have been more clearly determined. The
motives alleged by the Brief could be applied to any other Order, and
seem to have been prepared for the destruction of all of them, without
specifying reasons it annuls many Bulls and Constitutions received and
recognized by the Church; all of which goes to show that the Brief is
null and void."
A copy of the Brief was sent to every bishop in Christendom, even to the
remotest missions. Accompanying it was another document called an
"Encyclical from the Congregation styled 'For the abolition of the
Society of Jesus,' with which is sent an exemplar to every bishop of the
Brief of Extinction: Dominus ac Redemptor, with the command of His
Holiness that all the bishops should publish and promulgate the Brief."
The Latin text may be found in de Ravignan's "Clément XIII et Clément
XIV" (p. 560). We give here the translation:
"Most Illustrious and Most Reverend Lord and Brother.
"From the printed copy herein contained of the Apostolic Letters in the
form of a Brief, under the date of the 21st of the preceding month of
July, your lordship will learn of the suppression and extinction for
just causes of the Regular Clerics hitherto called "of the Society of
Jesus" by the most holy Lord Clement XIV; you will also learn by what
legal process His Holiness has decreed that the suppression should be
carried out in every part of the world. For the complete destruction of
the same, he has established a special congregation of their eminences,
the Cardinals Corsini, Marefoschi, Caraffa, Zelada, and Casali, together
with the Reverend Macedonio and Alfani, who possess the most ample
faculties for what is necessary and proper. The Brief establishing this
congregation, under date of the 18th of the current month of August, is
herein enclosed.
"By command of His Holiness the same congregation transmits the present
letters to your lordship, in order that in each house and college and
place where the individuals of the aforesaid suppressed Society may be
found, your lordship shall assemble them in any house whatever (_in
qualibet domo_) and you shall regularly (_rite_) announce, publish and
intimate, as they say, and force and compel them to execute these
letters; and your lordship shall take and retain possession for the use
afterwards to be designated by His Holiness, of all and each of the
houses, colleges and places of the same, with the lawful rights to their
goods and appurtenances, after having removed the aforesaid individuals
of the suppressed Society; and in their execution, your lordship will do
whatever else is decreed in the letters of suppression and will advise
the special congregation that such execution has been carried out. Your
lordship will see to it. Meantime we entreat the Lord that all things
may prosper with you.
"Yours with brotherly devotedness.
"Rome, Aug. 18, 1773."
Carayon gives us the personnel of this congregation (Doc. inédits,
xvii). Cardinal Marefoschi, who had been for sixteen years secretary of
the Propaganda, had made a digest of all the complaints uttered by
missionaries in various parts of the world against the Jesuits,
omitting, however, all that had been said in their favor. The Pope had
named him visitor of the Irish College, which had been entrusted to the
Society by Cardinal Ludovisi, and he immediately removed the Jesuits.
Among other professors he put in a certain Tamburini, who had been
expelled from Brescia for Jansenism. In Marefoschi's report to the Pope,
the former professors (the Jesuits) were accused of neglect of the
studies, alienation of ecclesiastical property and swindling, with a
consequent diminution of the revenues. He was then sent to visit the
College of Tuccioli and similar disastrous results ensued. In June,
1772, he and the Cardinal of York expelled the Jesuits from the Roman
Seminary and in the same year from Frascati. The entire city addressed a
petition to the cardinal begging him not to drive out the Fathers, but
his royal highness was so wrought up by the audacity of the request that
he was on the point of putting some of the chief petitioners in jail,
magistrates though they were.
With Marefoschi were three other cardinals, Casali, Caraffa, and Zelada,
all three of whom had been raised to the purple in the month of May at
the suggestion of Mgr. Bottari, who had been filling Rome with
defamatory books against the Jesuits. In spite of the entreaties of his
family, young Cardinal Corsini accepted the presidency. Macedonio was
made secretary, and Alfani, assessor; both of these clergymen were
subsequently charged with pillage of the sequestrated property. Finally,
to give an appearance of acting in conformity with canon law, two
theologians were added to the commission; Mamachi, a Dominican, and de
Casal, a Minor Reformed; both were avowed enemies of Probabilism and
Molinism, and, singularly enough, were bitterly opposed to the Apostolic
Constitution "Unigenitus" in which Clement XI condemned the Jansenistic
errors of Pasquier Quesnel.
The Protestant historian Schoell (xliv, 83) speaking of the brief of
suppression says: "This Brief does not condemn the doctrine nor the
morals, nor the rules of the Jesuits. The complaints of the courts are
the sole motives alleged for the suppression of the Order, and the Pope
justifies himself by the precedents of other Orders which were
suppressed to satisfy the demands of public opinion." As he was about to
sign it, he heard the bells of the Gesù ringing. "What is that for?" he
asked. "The Jesuits are about to recite the Litany of the Saints," he
was told; "Not the Litany of the Saints," he said, "but the Litany of
the Dead." It was July 21, 1773.