secrets, frequently do injury on that account, these efforts are to be
obviated by the following methods:—before they may be dismissed from the
society let them be induced to promise in writing, and swear, that they
will never write nor speak any thing injuriously of the society; in the
meantime let the superiors preserve in writing, the evil inclinations,
defects and vices, which they may have at any time admitted for the
clearing of their conscience, according to the constitution of the
society, by which, if it shall be necessary, the society can strengthen
itself with noblemen and prelates in preventing their promotion.
II. Those who are dismissed, should be published immediately, through
our colleges, and the general reasons of their discharge, such as an
unmortified mind, disobedience, an indisposition for spiritual exercises,
obstinacy, &c. should be accumulated; then let all others be admonished,
on no account to associate with them; and if strangers speak of the
dismissed, let all uniformly say, and every where declare that the
society discharges none but for weighty causes, even as the sea casts up
only the dead, &c.; especially let such cases, as have caused us odium,
be managed with such caution, as will give plausibility to the dismission.
III. In private exhortations it should be urged that the dismissed
are exceedingly unhappy, and constantly soliciting re-admission: and
the misfortunes of any, who may have perished miserably, after their
departure from the society, should be aggravated.
IV. Whatever accusations those dismissed from the society may bring, are
to be opposed by the influence of important men, who should every where
declare that the society dismisses no one without strong reasons, and
never cuts off sound members: which is proven by the zeal which the
society feels and commonly exhibits, for the souls of those without: how
much more then for her own members?
V. Again, such noblemen or prelates as the dismissed may have begun to
obtain any influence or credit with, should be drawn and bound to the
society by every kind of benefit; it should be urged upon them, that the
common good of an order, whose fame equals its utility to the church,
ought to predominate over the private advantage of any individual; but if
their regard for the dismissed should continue, it will be profitable,
besides urging the real causes of their dismission, to add other things,
which although not certain, may be made to appear probable.
VI. We must by all means, prevent those, especially who have voluntarily
deserted the society, from being promoted to any office or dignity in the
church, until they shall have submitted and devoted themselves, and their
all to the society; and that in such a way, as to make it obvious to all
that they are willing to depend entirely upon it.
VII. Timely care should be taken, as much as possible, to prevent their
exercising the more distinguished functions of the church, such as
preaching, hearing confessions, publishing books, &c., lest they should
conciliate the affection and applause of the people; therefore, let the
most diligent inquiry be made into their life and conduct, as well as
their associations, occupations, &c.; and as it regards the dismissed,
even their intentions; for which purpose it will be useful for us to
hold confidential intercourse with some one in the families, where the
dismissed reside, that the moment any thing equivocal, or censurable,
shall be discovered, it may be noised about by persons of inferior
condition, devoted to us, and thus noblemen and prelates who might favor
them, may be restrained by these indications of future infamy; but if
they commit nothing blameworthy, and conduct themselves laudibly,
their virtues and commendable actions, are to be depreciated by subtle
suggestions, and ambiguous expressions, until the esteem and confidence
which they before enjoyed is diminished; for it is the plain interest
of the society, that the dismissed, and still more deserters, should be
wholly crushed.
VIII. The misfortunes and disastrous events which befall them, ought
to be immediately published, but at the same time solicit for them the
prayers of the righteous, lest we should be suspected of malevolence;
but, amongst ourselves, in every way exaggerate them, thus to retain
others.
CAP. XII.
_Quinam conservari ac foveri in societate debeant._
I. Primum locum tenere debent strenui operarii, qui scilicet non minus
temporale quam spirituale societatis bonum promovent, quales sunt
plerumque confessarii principum ac magnatum, viduarum et devotarum
opulentarum, concionatores et professores, et quicumque horum secretorum
sunt conscii.
II. Corruentes viribus et defecti ætate, secundum quod talenta sua
pro bono societatis temporali impenderunt, adeo ut habeatur decens
ratio messis præteritæ; preterquam quod adhuc apta instrumenta sint ad
deferendos superioribus defectus ordinarios quos in reliquis domesticis,
cum perpetuo domi sint, animadvertunt.
III. Dimittendi illi nunquam erunt, quantum fieri poterit, ne societas
male audiat.
IV. Præterea fovendi quicumque ingenio, nobilitate, aut divitiis
excellunt; præsertim si amicos et consanguineos societati addictos
habeant et potentes, et revera ipsi sincero affectu erga societatem
sint, secundum explicationem supra datam; mittendi illi _Romam_, vel ad
universitates celebriores ut studeant: si autem in provincia studuerint,
peculiari affectu et favore professorum sunt promovendi, quoad usque
cessionem bonorum suorum fecerint societati, nihil illis denegetur, sed
postquam illam fecerint, mortificentur, ut cæteri, semper tamen respectu
aliquo habito ad præterita.
V. Erit etiam ratio peculiaris eorum apud superiores, qui selectos
aliquos juvenes ad societatem allexerint, quandoquidem affectum suum
erga societatem non parum testati sunt; sed quamdiu illi nondum professi
sunt, videndum ne nimium illis indulgeatur, ne forte fortuna, quos ad
societatem adduxerunt, reducant.
CHAP. XII.
_Who should be cherished and favored in the society._
I. The first rank is due to diligent laborers, who promote equally the
temporal and spiritual good of the order, such are most frequently, the
confessors of princes and nobles, widows, and rich devotees, as well as
preachers and professors, all in short, who know _these secrets_.
II. The second place belongs to those, who waisted in strength and
decrepid with age, have spent their talents, for the temporal good of the
society; and this as well out of a decent regard to their past services,
as, the rather, because they are suitable instruments for reporting to
the superiors the usual defects, which being constantly at home, they
perceive in other members.
III. These last must never be discharged, if possible to avoid it, lest
the society be reproached.
IV. Next let all be favored as they are distinguished for understanding,
high birth, and riches, particularly if they have powerful friends and
kindred who are attached to the society, and are themselves sincerely
devoted to it, in the manner aforesaid; let such be sent to ROME, or
to the more celebrated universities to study; but if they should study
in the provinces, they are to be encouraged by the utmost kindness and
indulgence on the part of the professors, and up to the moment of their
surrendering every thing to the society, nothing is to be denied them;
after that, however, they are to be mortified like the rest, some regard
perhaps, being always had to the past.
V. The superiors must also show peculiar respect to those who may have
drawn any clever youths into the society, whereby they have not a little
proven their love for it; but so long as these are not yet professed, let
not the others be too much indulged; lest possibly, they should withdraw
from the society, those whom they led into it.
CAP. XIII.
_De delectu juvenum in societatem admittendorum, et modo
retinendi._
I. Summa prudentia contendendum est ut deligantur juvenes ingenio bono,
formà non contemnenda, genere nobiles, aut quod minimum horum aliquo
excellentes.
II. Ut facilius ad institutum nostrum pertrahantur, peculiari affectu
quamdiu student à præfectis scholarum et magistris sunt præveniendi,
extra tempora scholæ, ab iisdem sunt instruendi, quam gratum Deo sit, si
quibus illi se et sua omnia, præsertim in societate filii sui, consecret.
III. Ducantur occasione data per collegium et hortum, immo aliquando
etiam ad villas, et cum nostris versentur tempore recreationum, et
paulatim familiares fiant, cavendo tamen ne familiaritas pariat
contemptum.
IV. Non permittantur castigari, et in ordinem redigi à præceptoribus cum
aliis discipulis.
V. Munusculis ac privilegiis variis ætati illorum conformibus devinciendi
sunt, et maxime colloquiis spiritualibus sunt animandi.
VI. Inculcetur illis hæc fieri dispositione divina, tamquam ad societatem
electis præ tot aliis idem gymnasium frequentantibus.
VII. Aliis occasionibus, præsertim exhortationibus, terrendi sunt minis
damnationis æternæ, nisi divinæ vocationi obtemperent.
VIII. Si societatem ingredi constanter petant, differatur illorum
admissio, quamdiu constantes manent; quod si mutabiles appareant,
quamprimum, et omnibus modis foveantur.
IX. Admoneantur efficaciter, ne ulli familiari suo, et ne quidem
parentibus vocationem suam aperiant, priusquam admissi sint; quod si
deinde aliqua illos tentatio resiliendi superveniat, in integro tum ipse,
tum societas erit; et si illa superata fuerit, semper erit occasio illos
rememoratione ejusdem postea animandi, si tempore novitiatus, aut post
emissa vota simplicia obveniat.
X. Quia vero maxima difficultas est in alliciendis magnatum, nobilium,
senatorum filiis, quamdiu apud parentes sunt, qui illos ad succedendum
illorum officiis educant; persuadendum illis per amicos potius quam
per personas societatis, ut illos in aliis provinciis, et remotis
universitatibus collocent, in quibus nostri docent, præmissis
instructionibus ad professores de qualitate et conditionibus illorum, ut
affectum illorum societati facilius, et certius concilient.
XI. Quando ad ætatem aliquomodo maturam pervenerint, inducendi erunt ad
facienda aliqua exercitia spiritualia quæ in _Germanis_ et _Polonis_ sæpe
bonum successum habuerunt.
XII. Perturbationibus et afflictionibus illorum occurrendum erit, pro
qualitate et conditione uniuscujusque, adhibitis demonstrationibus, et
exhortationibus privatis de malo successu divitiarum, et bona vocationis
non contemnendo sub pæna indictionis pænæ infernalis.
XIII. Apud parentes ut facilius filiorum suorum desiderio in societatem
ingrediendi condescendant, ostendatur excellentia instituti societatis,
præ aliis religionibus, sanctitatis et doctrinæ patrum nostrorum,
æstimatio integra apud omnes, honor et applausus universalis, qui
societati à summis et à minimis defertur; et recenseatur numerus
principum et magnatum, qui magno animi sui solatio in hac societate
_Jesu_ vixerunt, et mortui sunt, et etiamnum vivunt: ostendatur quam
gratum Deo sit quod juvenes sese illi mancipent, præsertim in societate
filii sui, et quam bonum sit viro, cum portaverit jugum Domini ab
adolescentià sua; quod si de teneritudine et minus perfecta ætate
disceptetur, declaretur facilitas instituti nostri, quod præter trium
votorum observationem, nihil aliud quod valde molestum sit, continet, et
quod valde spectandum est, nullam regulam obligare, nequidem sub peccato
veniali.
CHAP. XIII.
_Of the selection of youths for admission into the society, and
the way to retain them._
I. The utmost prudence must be exercised, that the youths selected, may
be distinguished for the excellence of their understanding, agreeableness
of form, or dignity of birth, or at the very least for one of these.
II. As a means of drawing them more readily into our order, the prefects
and masters of schools must guide them with extraordinary assiduity,
whilst they study, and in time of recess instil into them, how acceptable
it is to God, for any one to consecrate himself, with all he has, to him,
especially in this society of his son.
III. They may be led, on proper occasions, through the colleges and
gardens, indeed occasionally even to our villas, and admitted to our
recreations, becoming gradually intimate, care, however, being taken that
familiarity does not breed contempt.
IV. The preceptors must not be permitted to chastise, and reduce them to
the level of other pupils.
V. They must be overcome by little gifts and various privileges suitable
to their age; but above all let them be excited by spiritual discourses.
VI. Let them be impressed with the divine interposition manifested in
their election to the society, in preference to all their school-mates.
VII. At other times, especially in exhortations, they must be terrified
with threats of eternal damnation, if they refuse to comply with the
divine call.
VIII. If they continue firmly in the desire to enter the society, their
admission can be deferred as long as they remain constant; but if they
seem to waver, use every method, immediately, to establish them.
IX. Let them be effectually taught, not to mention their vocation to any
friend, nor even to their parents, before their admission; so that if
subsequently any temptation should cause their relapse, neither the youth
nor the society shall be exposed; but if the temptation be overcome, its
recollection will always afford an opportunity of stimulating them, if it
occurred during their noviciate, or after the taking of their first vows.
X. As the greatest difficulty exists, in alluring the children of the
great, noble, and powerful, whilst they are with their parents, who are
training them to succeed to the situations they themselves occupy,—they
should be persuaded by our friends, rather than our members, to place
them in other provinces, at remote universities, in which we teach,
previous instructions being given to the professors of the quality and
condition of the youths,—and so, we may readily and certainly conciliate
their good will towards the society.
XI. As they arrive at an age somewhat mature, lead them to the
performance of certain spiritual exercises which have often ended
well,—as in _Germany_ and _Poland_.
XII. When they are in affliction and distress, is the time to urge and
admonish them, according to their rank and circumstances, of the vanity
of riches, and the blessedness of yielding to their vocation, rather than
to suffer eternal torment.
XIII. To obtain more readily, the assent of parents, to the desire of
their sons to join the society, we must exhibit the superiority of this,
above all other religious societies, on account of the sanctity and
wisdom of its fathers, its pure reputation with all, and the universal
honor and applause, which it receives, from the very highest to the
lowest; let us also enumerate the princes and nobles, who with infinite
comfort to their own souls, have lived and died, or do still live in
this society of JESUS: let us show how acceptable it is to God for the
young to give themselves to him, particularly in this society of his Son,
and how excellent for a man to have served God, from his youth; but if
there should be some hesitation, on account of tenderness and immaturity
of age, we can clearly display the gentleness of our institute, which
contains nothing very irksome, except the observance of _the three vows_;
indeed it ought to be specially noted, that we have no system, whose
violation would incur even venal sin.
CAP. XIV.
_De casibus reservatis, et causa dimittendi è societate._
I. Præter causas expressas in constitutionibus, à quibus solus superior
aut confessarius ordinarius cum ejus licentia absolvere poterit, sunt
sodomia, mollities, fornicatio, adulterium, stuprum, tactus impudicus
maris aut fæminæ, præterea si quis quacumque zeli causa aut occasione
quomodo libet quidquam grave moliatur contra societatem, ejusque honorem
aut utilitatem, quæ etiam omnes sunt justæ causæ dimissionis.
II. Quod si quis aliquid hujusmodi confiteatur sacramentaliter, non
prius absolvetur, quam promiserit se extra confessionem superiori
manifestaturum per se vel per confessarium; tum superior concludet pro
bono communi societatis, quod melius videbitur, et si certa spes sit
criminis occultandi, conformi pænitentia plectendus erit, sin vero quam
primum dimittendus; cavebit sibi interim confessarius dicere pænitenti
illum periclitari de dimissione.
III. Si quis ex nostris confessariis audiverit ab aliqua persona
externa, quod cum aliquo è societate rem turpem commiserit, non eam
prius absolvat, quam extra confessionem aperuerit nomen illius cum quo
peccavit; quod si dixerit, adhuc non absolvatur, nisi jurejurando se
obstrinxerit se nunquam id ulli mortalium revelaturam sine consensu
societatis.
IV. Si duo ex nostris carnaliter peccaverint, si prior manifestaverit,
in societate retineatur, alter dimittatur; sed deinde is qui detinetur
ita mortificetur, et undequaque affligatur; ut præ tædio et impatientia
occasionem det dimissionis, quæ statim arripiatur.
V. Poterit etiam societas, cum sit corpus nobile et præstans in ecclesia,
à se præscindere hujusmodi personas, quæ ad instituti nostri executionem
minus idoneæ videbuntur, quamvis initio satisfecerint; et facile
invenietur occasio, si, nempe, continuo vexentur, et omnia fiant contra
illorum inclinationem, subjiciantur superioribus tetricis, arceantur à
studiis ac functionibus honorificentioribus, &c., donec obmurmurent.
VI. Retinendi etiam nullatenus sunt, qui aut superioribus palam
insurgunt, aut palam aut clam apud socios ac potissimum externos
conqueruntur; item qui apud domesticos vel externos modum agendi
societatis, quoad acquisitionem aut administrationem bonorum temporalium
condemnant, vel alias rationes agendi verbi gratia, conculcandi ac
supprimendi male affectos erga societatem, vel dimissos, &c. quin etiam,
qui _Venetos_, _Francos_, aut alios à quibus societas pulsa, et gravia
damna passa est, in colloquiis ferunt aut defendunt.
VII. Ante dimissionem, acerrime agitandi sunt ii qui dimittentur,
amovendi à consuetis officiis, et modo huic, modo illi applicandi,
interim quantumcumque bene præstiterint, reprehendendi, eoque titulo
alteri applicandi; pro leviori culpa quam forte commiserint graves pænæ
assignentur, confundantur publice usque ad impatientiam, tandemque
tanquam aliis perniciosi dimittantur; ad hoc autem locus, de quo minime
opinantur, eligatur.
VIII. Si de aliquo nostrorum spes certa sit de obtinendo episcopatu, aut
alia dignitate ecclesiastica, præter consueta societatis vota, cogatur
alterum emittere; quod semper bene de instituto societatis censurus sit,
ac dicturus, neque alio confessario quam qui de societate sit, utetur;
quinimo se in nullis rebus alicujus momenti quidquam dispositurum, nisi
audito judicio societatis; quod quia cardinalis _Toletus_ non observavit,
societas à sancta sede impetravit, ut posthac nullus _Maranus_, perfidiæ
_Judaicæ_ aut _Mahometicæ_ hæres admittatur; qui tale votum præstare
noluerit, tanquam acerrimus societatis hostis, quantumcumque celebris
esset, dimittatur.
CHAP. XIV.
_Of reserved cases, and of cause of dismission from the
society._
I. Besides the cases laid down in the constitutions, in which a superior
alone, or an ordinary confessor, by the license of the superior, can
grant absolution, there are, sodomy, wantonness, fornication, adultery,
incest, male or female uncleanness as well as one’s becoming the cause,
or even the occasion, and through the utmost zeal, even of any injury
to the society, to its honor or success,—all which are just causes for
dismission.
II. When any one shall sacramentally confess any thing of this kind,
he shall not be absolved, until he has promised, that, besides the
confession, he will, personally or through his confessor, discover
himself to the superior; then the superior must determine what seems best
for the common good of the society; for if there be certain hope, that
the crime may be concealed, it can be punished by an adequate penance, if
otherwise, let him be immediately dismissed; the confessor, however, will
be careful not to tell the penitent his danger of dismission.
III. If any confessor should hear, from a strange woman, that she has
carnally known some member of the society, he must not absolve her,
unless besides her confession, she reveals the name of her paramour, nor
even then, until she shall solemnly swear never to disclose it again to
any mortal, without the society’s consent.
IV. If two members, sin carnally, and one discovers it first, let him be
retained in the society, and the other dismissed; but the one retained
should be afterwards so humbled and constantly worried, that through
weariness and impatience, he may offer an occasion for dismission, which
is to be instantly seized.
V. Our society must, if it would perpetuate in the church its noble and
exalted association, cut off such persons, as appear at all unfit for
our purpose, even though they begin well; and occasion will readily be
found, if they be continually vexed, and all things managed contrary to
their wishes, by subjecting them to harsh superiors, depriving them of
more honorable pursuits and functions, &c., until they murmur.
VI. None are by any means to be retained, who openly oppose the
superiors, or complain either publicly or privately, to their companions,
or what is worse to those not members; nor in like manner, they who,
whether at home or abroad, condemn our method of proceeding, as to the
acquisition or administration of wealth, or indeed any thing else, as,
for example, the method of crushing and suppressing the disaffected, or
the dismissed, &c.; neither they who tolerate or defend the _Venetians_,
the _French_, or any others from whom the society has suffered oppression
or still sorer injuries.
VII. All who are to be dismissed should be treated beforehand with the
greatest severity; let them be deprived of their usual employment; let
them be applied first to one thing, then to another, and no matter how
well they may succeed, blame them, and under this pretence change their
employment; for the slightest accidental faults, impose heavy penances,
rebuke them publicly in an insupportable manner, and finally discharge
them, as if they were pernicious to others; but let an opportunity for
this be selected, which will be the least apprehended by them.
VIII. If any of our members should have a sure prospect of obtaining a
bishopric, or other ecclesiastical dignity, he should be compelled, in
addition to the accustomed vow of the society, to take another, that
he will always esteem and commend our institution, that he will use no
confessor, who is not one of us, in short that he will determine nothing,
in any important matter, but in accordance with the judgment of the
society; in consequence of the non-observance of which by Cardinal
TOLET, the society obtained from the _holy see_, that afterwards no
_Maronite_, the perfidious offspring of the Jews or Mahomedans, should be
admitted; and whoever refuses this vow, no matter how distinguished he
may be, must be dismissed as the worst enemy of the society.
CAP. XV.
_Quomodo agendum cum monialibus, et devotariis._
I. Caveant valde confessarii et concionatores offendere moniales, aut
illis dare occasionem tentationis contra vocationem, sed contra affectu
potissimum superiorum sibi conciliato, procurent confessiones saltem
extraordinarias excipere, et conciones apud eas facere, si gratitudinem
illarum vicissim experiantur; multum enim juvare societatem possunt
nobiles, præsertim ac divites abbatiæ, tum per se, tum per parentes ac
amicos suos, adeo ut mediante notitia primariorum monasteriorum paulatim
in notitiam et amicitias totius fere civitatis venire possit.