THE LAST PHASE
If we attempt to sum up in few words the story of the Jesuits during
the first few decades after their suppression, we must say that there
was little change in their spirit, and that they were wholly bent
on returning to their former position. In actual conduct there is
a material change. The industrial and commercial system, which had
formed one of the most irregular roots of their power in the earlier
centuries, has disappeared; they no longer haunt the courts of kings as
they had done; they, as a rule, show less arrogance to the non-Jesuit
clergy and the bishops; they are less lax in their casuistry; they
shrink from regicide. Much of this change is, however, plainly
attributable to their new situation. There is, for instance, hardly a
single country where they enjoy an unbroken prosperity for even thirty
years during the first half of the nineteenth century, so that we could
hardly look for large estates or traffic; and their foreign missions
are only slowly and laboriously constructed. As to regicide, the new
age has a more humane way of dealing with superfluous kings. If they do
not counsel kings, it is clearly not from lack of desire to do so. On
the whole, let us say that the dreadful age, as they conceive it, into
which they are reborn has improved their conduct in spite of themselves.
We have now to see how, as the age increases in wickedness, to use
their phrase, the Jesuits continue to improve: how they retain their
worst features only in lands which they pronounce godly and just, and
are so innocent as to cast suspicion on the dark legends about them
where heresy and unbelief abound. This last phase of Jesuit activity is
very important, yet too close to us for proper historical study. Enough
can be said, however, to show that what may be called the intermediate
view of Jesuit degeneration is disputable. There are those (_i.e._
all Jesuits and their admirers) who hold that the Jesuits were never
open to grave censure as a body; and there are those who maintain that
the Jesuit of the nineteenth or twentieth century is as bad as the
Jesuit of the seventeenth, and would poison a pope or forge a cheque
complacently in the interest of the Society. A third view is that their
heavy and repeated chastisements have made their evil features a thing
of history. During the first half of the nineteenth century, however,
we have seen that they had no idea of burying their past; they were
to co-operate with kings in restoring the old order, and we have not
the least ground to think that, had they restored it, they would have
used their power otherwise than they did in the seventeenth century. It
remains to see if they become wiser in the next half-century.
We left them on the eve of the revolution of 1848. Except in
Switzerland, where their obstinacy in asserting their rights had been
one of the chief causes of a civil war and made their prospects worse
than ever, they still dreamed of erasing the revolution from the
chronicle of Europe and beginning again at 1750. Hence the fearful
storm of 1848 broke on them almost unexpectedly. They had only recently
been forced to retire from France, so that the outbreak in that country
affected them little. But the storm passed on to Austria and Italy,
even Rome, and drove the Jesuits before it. A Jesuit writer observes
sadly that "the first attack of the revolutionaries everywhere was
on the Jesuits." Naturally; there were no more vehement opponents in
Europe of the new age which the revolutionary movement represented.
They had themselves traced the revolutionary spirit to their temporary
absence from the schools of Europe, and the revolutionaries[44]
concluded that the reign of terror had had their support. So from
Rhineland, Austria, Galicia, Venice, Turin, Rome, Naples, and
Sicily--the only Provinces of the Society which seemed secure--the
Jesuits were driven by armed and angry crowds, and a vast colony of
bewildered refugees shuddered in Belgium.
The Emperor of Austria was forced on 7th May to sign their expulsion
from the whole of his empire, but it was in Italy that they suffered
most. Since 1840 the authorities of the Society had received a
succession of painful shocks. The Carlists had lost and the fathers had
been driven from Spain: in 1845 they had been forced to dissolve the
communities in France: in 1847 the Swiss Catholics had lost, and the
Jesuit houses had been wrecked. They had attached themselves everywhere
to losing causes. Manning was in Rome in the winter 1847-48, and his
diary records the coming of the revolution to Rome, and flight of the
Jesuits. Pius IX. had exhausted his Liberalism, and the Romans were
uneasy and suspicious. Then, in January and February 1848, news came
that the revolutionaries had triumphed in Sicily and Naples, and the
Jesuits were flying north. By March the Jesuits at Rome were ready to
fly at a moment's notice, as Manning found when he visited them. On
29th March they were expelled; and in the same month the Viennese
conquered their Emperor, the Venetians rebelled and drove out the
Jesuits, and the Piedmontese won a Liberal Constitution from Charles
Albert. Manning speculates on the causes of the intense hostility to
the Jesuits, and traces it to their alliance with ultramontanism and
political reaction.
As the historian tells, the revolution of 1848 had in most countries
only a temporary triumph, and in the course of 1849 and 1850 the
Jesuits returned to their provinces. In very many places they returned
to find their comfortable home a heap of ruins, but the storm had had
one consoling effect. It had proved that the Jesuits were the chief
enemies of Liberalism, and to the Jesuits must be entrusted the task of
extinguishing such sparks as remained of the revolutionary fire. Pius
IX. had been driven to Gaeta, while the Romans set up their short-lived
Triumvirate and declared papal rule at an end. He returned to Rome in
the spring of 1850, when French troops had cleared out his opponents,
and from that moment he became the closest ally of the Jesuits. His
first act was to canonise several members of the Society. He took a
Jesuit confessor, and, with the aid of Cardinal Antonelli and the
Society, set up the selfish and repressive system which the English
ambassador described as "the opprobrium of Europe."
At last, it seemed, the spectre of revolution was definitively laid,
and a prospect of real restoration lay before the Society. At Rome the
Jesuits had enormous power. Their influence is seen in the declaration
of the Immaculate Conception in 1854 and the appalling Encyclical
against modern culture and aspirations of 1864. To them in 1866 the
Pope entrusted his chief organ, the _Civiltà Cattolica_, and they had
a large part in agitating for, and ultimately passing, the declaration
that the Pope is infallible in 1870. During all this period they
controlled Catholic culture, if not the Papacy. Their power was at
the same time restored in Sicily, Naples, and Venice, so that Italy
(except Piedmont) was covered with their colleges and residences.
In Austria the Emperor, embittered by his hour of humiliation, now
opened the whole of his dominions to them, and they collected fathers
from all parts of the world to come and restore the prosperity of the
Austrian Province. In Belgium they prospered luxuriantly; and they made
quiet and stealthy progress in Holland, Bavaria, Switzerland, Saxony,
and Prussia, where they were not authorised. In France Napoleon III.
cancelled the decrees against them, and cherished them as one of the
supports of his throne. In England they found a friend in Wiseman and
made rapid progress; in the United States they were growing with the
phenomenal growth of the population. The age of trouble was over. The
sage old fathers at the Gesù and the Roman College saw chaos returning
to order.
In 1853, at the beginning of this happier turn of their fortunes,
Roothaan died, and Beckx, the son of a Belgian shoemaker, was elected
General. The one cloud on the horizon was Piedmont, where the earlier
affection for the Jesuits had died, but it had been proved, apparently,
that France and Austria would check the ambition of that State. But
France was drawn to Sardinia, and in 1859 Victor Emmanuel began to
extend his rule over Italy. From that time until 1870 the Society heard
of nothing but disaster. In 1860 Victor Emmanuel annexed Tuscany,
Emilia, and Romagna, and the Jesuits were driven from their homes into
the Papal States. In the same year Garibaldi landed in Sicily, put
an end to the brutal rule of the Catholic King, and ejected the 300
Jesuits from their palatial college at Palermo and other residences.
In the autumn he entered Naples, and swept further hundreds of the
Jesuits before him. We learn from a letter of protest which Father
Beckx addressed to Victor Emmanuel, that in the two years the Society
had lost 3 institutions in Lombardy, 6 in Modena, 11 in the Papal
States, 19 in Naples, and 15 in Sicily. Of 308 Jesuits in their most
prosperous Province of Sicily only 8 aged and ailing fathers were
allowed to remain on the island. Of 5500 members of the Society no less
than 1500 were homeless, and were not even allowed to find shelter in
Catholic houses in their native Provinces. In 1866 the Austrians were
ejected from Venice, and further scores of Jesuits were driven from
their homes. In 1868, it may be added, the Jesuits were again banished
from Spain, to which they had returned under Isabella II.
There was a great concentration of Jesuits in Rome and the remaining
Papal States, and desperate efforts were made to secure that at least
this remnant of earthly principality should remain loyal to the Pope.
To the great joy of the Jesuits an OEcumenical Council gathered at the
Vatican, and the design of declaring the Pope personally infallible
in matters of faith or morals was eagerly pressed. In the long and
heated conflict of affirming bishops and denying bishops, and bishops
who thought a declaration inexpedient, the Jesuits were very active,
scorning the idea that it could be imprudent to enhance the power of
the Pope. Then came the Franco-German War, the withdrawal of the one
Catholic force which could save Rome from Victor Emmanuel, and the
clouds gathered more thickly than ever. The Jesuits had declared their
opinion of the "usurper" too freely to have any illusion as to the
issue.
When the Piedmontese troops entered by the breach at the Porta Pia on
20th September, the Jesuits knew that they were doomed. A detachment
of soldiers at once proceeded to the house attached to the Gesù and
took up quarters there. Whatever the reason was, the new Italian
Government proceeded very slowly in the work of expelling the Jesuits.
For some weeks soldiers and fathers lived together at the Gesù--the
fathers afterwards said that the soldiers chose the General's room
for practising the drum and trumpet--and the various residences were
confiscated "in the public interest" at wide intervals. In October the
novitiate at St. Andreas, with its large estates, was taken and the
novices forced to enlist. In January 1772 one of their smaller churches
was handed over to the secular clergy; in January 1873 a second church
and the Roman College (which was used by the Ministry of War) were
annexed.
At last, in June 1873, a law was published enacting that the monks
and religious of all orders must quit Italy. One house was to be
reserved at Rome for each order, so that they might communicate with
the Vatican, but this privilege was refused to the Jesuits. They were
hated by the great majority of the educated Italians, who recalled
with anger their support of the bloody reigns of Ferdinand of Naples,
Ferdinand VII. of Spain, Miguel of Portugal, and Gregory XVI. and
Pius IX. They had sided with reaction and lost. There was no general
sympathy when, in October, Father Beckx, now a feeble old man of
seventy-eight, went sorrowfully to his exile in Florence, and the
remaining Italian Jesuits were pensioned and scattered. The novitiate
at Sant Andreas was rented by the American Seminary (and Father Beckx
was allowed to die there some years later). The Gesù was entrusted to
other priests, and the sacred rooms of Ignatius and the other saints
of the Society were respectfully preserved. The Roman College became a
State school: I remember seeing a vast Congress of Freethinkers hold
their fiery meetings in its dark chambers and airy quadrangle thirty
years afterwards, at the invitation of the civic authorities of Rome.
It was just one hundred years since the Roman Jesuits had been
scattered by Clement XIV. But the catastrophe in Italy was not the only
affliction to mark that dark centenary. They had in the previous year,
when they were awaiting the sentence of Victor Emmanuel, heard that
their fathers were expelled from the new German Empire. For some years
they had made quiet, but considerable, progress in Prussia, Bavaria,
and Saxony, as well as Austria. They had opened a number of colleges
at Cologne and in the Rhine Province, always a rich field for their
work, and had institutions at Posen, Münster, Metz, Mayence, Bonn,
Strassburg, Essen, Aix-la-Chapelle, Marienthal, Ratisbon, and many
other places. From the Rhine Province and Bavaria and Baden they sent
so many recruits to the German College at Rome, who would return to
work in Germany and further the influence of the Jesuits in seminaries
and bishoprics and universities, that Frederick William III. was
compelled to forbid any of his subjects to go to the German College or
any other Jesuit institution. Frederick William IV. genially overlooked
their progress, and they spread over the States which were presently to
form the German Empire.
But the birth of the German Empire coincided with the declaration of
papal infallibility, and a strong agitation for the expulsion of the
Jesuits arose. The prolonged check on Jesuit activity in Germany had
permitted the growth of a more virile and honest culture among the
secular clergy, and many of the best Catholic scholars were amazed at
the papal claim. Politicians and Protestants generally were concerned
about this victory of ultramontanism, and attributed it largely to the
intrigues of the Jesuits. Even before 1870 the Catholic statesmen of
Bavaria were in conflict with the Church over its extreme pretensions.
When, in 1870, two more Catholic Provinces were added to Germany,
bringing its Catholic population up to fifteen millions, Bismarck
watched attentively every step in the growth of ultramontanism. The
dissenters at the Vatican Council had very serious ground indeed for
their plea of inexpediency, as far as Germany was concerned. Even
Austria threatened to break its Concordat with the Papacy when the news
of the declaration of infallibility arrived. Over Protestant Germany a
feeling of intense hostility spread, and the Old Catholics joined in
the outcry.
Petitions for the expulsion of the Jesuits began to reach the
Reichstag, and the Government proceeded to act. A measure was debated
in the Reichstag in June 1872, and on the 4th of July it was signed
and promulgated. Six months were allowed for the settlement of their
affairs, and in the course of that time the whole of their communities
were dissolved. As communities they retired upon Switzerland, Austria,
Holland, and Belgium, but the law permitted them to enter the Empire
as individual citizens, and Bismarck knew that it availed little to
expel Jesuits with a fork. Dr. Falk, a strenuous Liberal, was made
Minister of Public Instruction, and he framed a series of measures (the
"May Laws") for the complete control of education by the State and
for determining the qualifications of teachers in such a way that no
disguised Jesuit could return to his desk. The control of schools had
hitherto been left generally to the bishops, on whose indulgence or
zeal, as far as the Catholic schools were concerned, the Jesuits could
generally rely.
A stormy controversy ended in the passing of the Laws, and Germany
entered upon that long and bitter struggle of the Catholics against
the Government which is known as the _Kulturkampf_. To this day the
Jesuits have been unable, in spite of the most industrious intrigue,
to secure readmission into the German Empire. They still hover about
the frontiers, in Holland, Austria, and Belgium, and maintain large
colleges in which hundreds of the sons of the wealthier Catholics are
educated in orthodox principles. Individually, they live frequently in
Berlin and control the incessant demand of the Centre Party for their
rehabilitation. "Exile" has no effect on their growth and prosperity,
for the 755 expelled Jesuits of 1872 now number 1186. It is not
impossible that they will secure return by some such bargain as that
which contributed to the ending of the _Kulturkampf_. Bismarck saw a
"red terror" growing more rapidly and threateningly than the "black
terror," and he made peace with the Catholic clergy and Rome on the
understanding that they would combat Socialism in Germany. Socialism
continues to grow, and it would not be surprising if the Emperor at
length enlists the sons of Ignatius in his desperate struggle against
it. If he does, the Society will find a luxuriant field for growth
among the 22,000,000 Catholics of the Empire, until the last deadly
struggle with Social Democracy sets in.
For the inner spirit and character of the modern German Jesuits I
must refer the reader to Count von Hoensbroech's invaluable _Fourteen
Years a Jesuit_ (2 vols., Engl. transl., 1911). The whole story from
beginning to end is a sober but pitiful indictment of the Jesuits, and
shows how little change there is below their accommodating expressions.
We find the Jesuits hovering about the houses of the wealthy,
using their influence with the women, extorting money by the most
questionable means, practising and teaching mental reservation at every
turn, and intriguing for political power through the Catholic laity, as
they had done through three centuries. When Father Anderledy (a future
General of the Society) was convicted, in the 'forties, of maintaining
studies in the Cologne residence, contrary to Prussian law, he flatly
denied the charge, making the mental reservation that from that moment
the school should cease to exist. The Jesuit historian who records the
fact says: "What presence of mind!" When Hoensbroech, intending to
enter the German service, asked the learned Jesuit Franzelin whether
he might take an oath to observe the laws (which then included the May
Laws), he was told that he might, with the mental reserve that he did
not respect any laws denounced by the Church. Numbers of instances
of deliberate lying (with mental reserve) are given, and the work
exhibits the character, the training, and the educational activity of
the Jesuits in an extremely unattractive light. It is an indispensable
document for the study of modern Jesuit character.
The German Jesuits were, as I said, expelled in 1872; the Italian
Jesuits followed in 1873. At that time the Jesuits of France were
enjoying the reaction of public opinion which followed the attempts of
the Communists. Under Napoleon III. they had quickly recovered, and as
early as 1855 there had once more been appeals for their expulsion.
They returned to their schools and colleges after the disturbances
of 1871, and the Conservative Government permitted them to prosper.
A reaction set in in the later 'seventies, when Gambetta vigorously
led the anti-clerical forces and began to denounce the Society. The
Catholics had almost succeeded in overthrowing the Republic and
enthroning the Duc de Chambord. When (in 1877) they went on to demand
the employment of French troops for the re-establishment of the Pope in
his temporal power, they lost the cause of their Church. From that year
Catholicism has decreased in France, shrinking from 30,000,000 to about
5,000,000 followers in thirty years.
Within two years there was an enormous growth of the anti-clerical
feeling, especially against the Jesuits. They, and the great majority
of the religious orders, had no legal right to existence in France.
Only three or four Congregations, of a philanthropic character, were
authorised by French law. Yet these useful bodies made no progress,
while the unauthorised Congregations held property of the value of
400,000,000 francs. Jules Ferry now became Minister of Education,
and framed a law to prevent any member of an unauthorised Society
from teaching. When the Catholic Senate rejected it, the unauthorised
Congregations were dissolved by decree (1880). Once more the Jesuits
were banished from France, and 2904 members of the Society were added
to the number of exiles. In 1880 more than half the Jesuits--or 7400
Jesuits--were excluded from their respective countries.
As France was still overwhelmingly Catholic, the successive Governments
were unable to enforce the law, and the Jesuits quietly returned to
their work. It is enough to say that during the next twenty years,
until France had become predominantly non-Catholic and disposed to
insist on their exclusion, the 2900 Jesuits actually increased their
number; the property of the unauthorised Congregations rose in value
from 400,000,000 to 1,000,000,000 francs; the higher education was
controlled to a great extent by the Jesuits, whose pupils passed
largely into the army and navy. It is hardly necessary to recall the
successive blunders by which the Jesuits (and other religious) brought
on themselves the sentence of expulsion in 1901. In 1886 Boulanger
became Minister of War and popular idol. His Radical friends soon
distrusted him, and the Monarchists and Catholics fanned the popular
agitation to have him made Dictator. In this case we have positive and
sufficient information of the complicity of the Jesuits. Count von
Hoensbroech, then a young Jesuit, heard from the lips of Father du Lac,
the most prominent of the French Jesuits, that he had collected large
sums of money for the "Deliverer of France" and the overthrow of the
"dirty and impious Republic."[45] We can hardly doubt that they had
been equally zealous for the Duc de Chambord, and were later as zealous
for the cause of the Duc d'Orleans.
Boulanger fled, to escape arrest, in 1889, and the Republicans added
to the reckoning against the Jesuits. In 1897-99 occurred the famous
agitation for the retrial of Dreyfus, and once more the Jesuits ranged
themselves on the losing side of tyranny and prejudice. By the end of
the century France had become overwhelmingly non-Catholic, and was not
disposed to tolerate further the intrigues and wealth of bodies which
had no legal existence in the country. The Jesuits, in particular,
were a menace to the Republic. The new century opened therefore with
an anti-clerical campaign which is still fresh in our memories.
Waldeck-Rousseau passed his Associations' Bill in 1901, and the Jesuits
now were once more expelled. Combes and Rouvier completed the work
in subsequent years. There is, however, no very drastic action taken
against invading religious, and the Jesuits frequent Paris as they do
Berlin. The number of members of the French Provinces of the Society
has risen to 3071 (many of whom are on the foreign missions), and from
comfortable homes in England (where we have 226) and other countries,
with their funds safely invested, they await the day of recall. But the
general collapse of the Church in France makes it certain that they
will never be readmitted.
Apart from the Latin-American Republics, in connection with which it
would be tedious to enumerate the various expulsions and recalls of
the Jesuits, and Portugal the Society has made great progress in other
countries. Of Portugal little need be said; the situation is similar to
that in France. The Jesuits had no authorised existence in the country,
and, when Portugal was at length enabled to assert its will (after the
revolution of 1910), it sharply dismissed them. Here again the country
is predominantly non-Catholic, if we confine our attention to voters,
and the Jesuits are never likely to return.
Spain has become the refuge, and almost the last hope in the Latin
world, of the expatriated Jesuits. In the corrupt and worthless reign
of Isabella II. they had been suffered to return to their posts and
prosper. Properly speaking, they have had no legal right to exist in
Spain since they were abolished by Christina in 1835. The Concordat of
1852 stipulates for the admission of the Oratorians and Vincentians and
"one other" Congregation; but casuistic skill has interpreted this to
mean "one for each diocese," and all have been admitted. The abominable
rule of their patroness Isabella ended in revolution in 1868; the
frivolous Queen was deposed, and the Jesuits shared the fate of her
other strange favourites. With the accession of Alfonso XII., however,
they returned to Spain, and obtained the wealth and power which they
enjoy to-day.
The secrecy of the Society emboldens its apologists to make the most
audacious denials of these constant charges of wealth, power, and
intrigue, but it constantly happens that some confiscated document
or disaffected admirer betrays them. Such an instance may be quoted
in connection with the Spanish Jesuits. In 1896 a devout Catholic, a
former pupil and employee of the Jesuits, Señor Ceballos y Cruzada,
quarrelled with and turned against them. In the little work in which
he expounds his grievances (_El Imperio del Jesuitismo_) he tells us
some interesting facts about their wealth and activity. There is in
Spain a vast Catholic Society known as the Association of Fathers of
Families, which is quite as much concerned with sound politics as sound
morals. Señor Ceballos shows how the Jesuits secretly use and direct
it for their political aims, and for thwarting rival ecclesiastical
bodies. As to their wealth, he says that they have 11 colleges worth
from 1,000,000 to 12,000,000 _reales_ each, while their chief house
at Loyola has property of incalculable value. At his own college, at
Deusto, there were about 300 pupils paying 1500 _pesetas_ a year each;
in none of them is education gratuitous. The schooling is very poor and
antiquated, and few of their scholars later rise to any distinction.
It is curious to know that these wealthy Jesuit institutions have the
British flag ready to be hoisted in case of revolution (which they
yearly expect).
There is, however, little need for proof of the wealth and political
influence of the Jesuits in Spain. In the struggle which is proceeding
between the reformers, of all parties, and the supporters of the
deeply corrupt political system, the Jesuits use their whole strength
as educators, and intrigue far beyond their schools, in the interest
of corruption; and, true to their maxim of educating and capturing
the sons of the wealthier classes, they have permitted the mass of
the people to remain at an appalling level of illiteracy. The great
majority of the men of Spain, in the large towns, hate them intensely,
and await with impatience the day when, like their Portuguese
neighbours, they will expel their insidious enemies. A few years ago a
drama entitled _Paternidad_ was put upon the stage of one of the chief
theatres at Barcelona, and received with the wildest enthusiasm. It was
written by a Catholic priest, Segismondo Pey-Ordeix, and represented
the Jesuits of modern Spain as practising the most corrupt devices
known in the history of the Society. The sternly critical works of
the great Spanish writer, Perez Galdos, are just as enthusiastically
received at Madrid and in all the cities. Spaniards watch with
indignation the concentration of exiled Jesuits on their territory.
To the exiled French communities of 1880 were added the 147 Jesuits
of Cuba and the Philippines in 1898, and these are now reinforced by
the Portuguese. They now number 3859. In 1901, 1906, and recently, the
Liberals have attempted or threatened to deal with them; but there is
too much collusion in the Cortes between the opposing parties, and
the Jesuits have too strong an influence at the Palace: I am informed
that the present Queen has surrendered entirely to the pressure of
the Queen-mother and the Jesuits. Unless the King has the courage to
lighten the labouring vessel of royalty by sacrificing the Jesuits,
which would give him immense popularity, Spain will, within ten years,
follow the example of Portugal.
Several of the South American Republics, and Mexico, have already
reached a state of permanent triumph of the Liberal elements, and
expelled the Jesuits for ever. As this work proceeds with the growth
of education, it is natural to presume that they will all in time
exclude the Jesuits. Italy also will return to its strict law, when the
Government discovers that the shrinking influence of the Papacy is no
longer a valuable ally against advanced schools. At present the law is
not enforced, and there are large numbers of Jesuits in the country;
the Italian Province numbers more than a thousand members. At Rome
they control the Gregorian University, the German and Latin-American
Colleges, the Biblical Institute, and other papal establishments.
Restrained in some measure by Leo XIII., they have recovered all their
influence at the Vatican under the present mediæval Pontiff, and they
are amongst the most ardent supporters of the reactionary policy with
which he is paralysing higher culture in the Church of Rome. The
higher secular clergy are little less anxious than the Socialists
and Freemasons to see them suppressed. The same forces are at work
against them in Belgium, where they number 1200 (including foreign
missionaries), and Austria. A coalition of Liberals and Socialists in
Belgium would at any time put an end to the Catholic power, as the
anti-clerical voters are in the majority, and the Jesuits would not
long survive the change.
Yet one of the most singular features of the whole singular story
of the Jesuits is that they have increased enormously during this
half-century of afflictions. The growth of the Society during the last
hundred years is seen in the following table:--
1838 3,067 members.
1844 4,133 "
1853 5,209 "
1861 7,144 "
1884 11,840 members.
1906 15,661 "
1912 16,545[46] "
Of the present members, 3531 are on the foreign missions; and the
re-opening of these fields, under less adventurous conditions,
accounts for much of the growth of the Society. The advance of the
United States and the British Colonies, with their large percentage
of Irish and Italian immigrants, accounts for a good deal of the
remainder. The Jesuits of the United States now number 2300; and there
are 373 in Canada and 100 in Australasia. It is most probable that the
future of the Jesuits lies in the Protestant countries. Probably the
Jesuits will, in twenty years' time, be excluded from every "Catholic"
kingdom, yet number more than 20,000.
Their progress and activity in England may be more closely described
in illustration of this tendency. We saw how the survivors of the old
English mission joined with the Fathers of the Faith in 1814 and 1815
to re-establish the Society. They then numbered 73, and had several
chapels, besides the estate and house at Stonyhurst. They advanced
with the general body of the Roman Catholics, especially when the
stronger current of immigration from Ireland began in the forties.
The secular clergy were still very much opposed to them, however, and
Dr. Griffiths, the Vicar Apostolic of the London district, refused to
allow them to set up a community in the metropolis. After years of
pressure at Rome they secured the interest of Dr. (later Cardinal)
Wiseman, and were admitted to settle in Farm St., among the wealthiest
Catholics. When Wiseman succeeded Griffiths in 1847 (and the hierarchy
was established in 1850) they were cordially patronised and made
greater progress. They then numbered 554. With the accession of Manning
the patronage ceased and their work was restricted. They were eager
to found schools for middle-class boys; but Manning sternly refused,
in defiance of the favour of Pius IX., and they were compelled to
establish their schools at such places as Beaumont and Wimbledon,
outside his jurisdiction. When they pressed for a school of higher
studies, a kind of Catholic university, Manning hastily founded his
ill-fated school at Kensington and refused their co-operation, with the
natural result that the wealthier Catholics, under the influence of the
Jesuits, would not support it. Bishop Vaughan of Salford was not much
more indulgent to them.
The secret of Manning's opposition is said by his biographer to have
been his wish to raise the dignity of the secular priesthood, which
Catholics are too apt to think lower than the monastic state. This
was, however, not merely a mystic theory on the part of the Cardinal.
He despised the comparative indolence and petty hypocrisies of the
religious orders generally, and had a particular dislike of the
intrigue, the secrecy, the insubordination, and the pursuit of wealthy
people, of the Jesuits.[47] Manning refused sacerdotal faculties to his
nephew, Father Anderdon, and forced the Jesuits to surrender a site
in West London for which they had paid more than £30,000. Cardinal
Vaughan, however, relaxed his coercive policy when he was transferred
to Westminster.
The English Province has now (1912) 729 members, and about fifty
churches; though the _Catholic Directory_ gives only 285 English Jesuit
priests, and 226 French refugees, in this country. The feeling against
them amongst the secular clergy and the other religious Congregations
is almost as strong as ever. Their obvious preference for the wealthier
quarters of cities is sneeringly discussed in clerical circles, and
it is said that they intrigue incessantly to draw the more comfortable
Catholics from other parishes. The poverty of their literary and
scholastic output,--mainly, a number of slight and superficial
controversial works, more intent on making small points than on
substantial and accurate erudition,--and their remarkable failure
to produce men of distinction, are regarded as a grave reflection
on their body, in view of their wealth, numbers, and leisure. It is
not, however, believed that they indulge any other intrigue than an
amiable zeal among the Catholic laity to add to their own comfort and
prestige.[48]
Returning, in conclusion, to the question at the beginning of this
chapter, we find it impossible to give a general answer and embrace
all the existing Jesuits in a formula. The Jesuits of Spain, with
their political machinations, their sordid legacy-hunting, and their
eagerness to support the Spanish Government in the judicial murder of
their enemies, are a very different body from the Jesuits of England or
Germany or the United States. The Jesuits of Cuba and the Philippines
were, until 1898, little different from the more parasitical Jesuit
missionaries of the seventeenth or eighteenth century. The modern age
has affected the Jesuits much as some ancient revolution in the climate
of the earth modified its living inhabitants. Where the old tropical
conditions more or less linger (say, in Chile or Peru) the Jesuits
are hardly changed; and we find the alteration in exact proportion
to the environment. There is no change in the inner principles and
ideals. "All for the Glory of the Society," as Mgr. Talbot sardonically
translated their Latin motto, is still the ruling principle; the
Society remains the Esau of the Roman clerical world. It still chiefly
seeks the wealthy and powerful; it is the arch-enemy of progress
and liberalism in Catholic theology; its scholarship is singularly
undistinguished in proportion to its resources;[49] it embarks on
political intrigue, even for the destruction of State-forms, whenever
its interest seems to require; it is hated by a very large proportion
of the Catholic clergy and laity in every country. Let a liberal Pope
again come to power and Modernism prevail, and it is not impossible
that Catholicism itself will again angrily suppress the perverse and
irregular construction of the Spanish soldier-diplomatist, and insist
that religious ideals shall be pursued only by scrupulously clean and
unselfish exertions.
FOOTNOTES:
[Footnote 44: I use the phrase of historians, but may observe that this
was, in the main, a middle-class movement to secure liberty of opinion
and other elementary political rights.]
[Footnote 45: _Fourteen Years_, ii. 164.]
[Footnote 46: It must be borne in mind always that "members" does
not necessarily mean priests. Rather less than half are priests: the
remainder are scholastics or lay coadjutors.]
[Footnote 47: I am speaking here on what I heard, in clerical
days, from men who were intimate with Manning. Purcell's _Life_ is
misleading. The author intended to be candid, but the Jesuits and
others made such threats, when it became known what disclosures the
book would contain, that he was compelled to omit much. The suppression
of truth has greatly injured its historical value.]
[Footnote 48: There are in Count von Hoensbroech's book some scathing
reflections on the character and culture of the English Jesuits. The
Count underwent part of his Jesuit training in England.]
[Footnote 49: Let me recall that I do not personally expect the Society
to produce anything but theologians, and of these it has produced
many in the nineteenth century. In controversial theology, however,
the work of the Jesuits is grossly unscholarly and casuistic; truth
seems to be a secondary consideration. But it is so often claimed that
the Jesuits are a learned body in the more general sense, that it is
necessary to invite reflection on their record. Of the fifteen thousand
living Jesuits, and their predecessors for a century, who has won even
secondary rank in letters, history, or philosophy? In science there
are only Father Secchi, the single distinguished product of their
science-schools, and Father Wasmann, whose philosophy (apart from his
observations) is the laughing-stock of biology.]
INDEX
Abyssinia, the Jesuits in, 52, 78, 140, 296.
Acosta, Father, 114, 115.
Acquaviva, General, 106-140.
Adorno, Father, 96.
Aiguillon, the Duc d', 350.
Alberoni, Cardinal, 270, 271.
Alcalà, the Jesuits at, 10, 42, 44, 85.
Alessandrini, Cardinal, 84, 87.
Alexander I., 377, 378, 380, 381.
Allen, Cardinal, 144, 152.
Almeida, Father, 136.
Alphonso VI., 256-7.
" XII., 437.
Alva, Duke of, 88, 91.
Anderledy, General, 434.
Anna, Queen, 266, 297.
Annat, Father, 238.
Antonelli, Cardinal, 427.
Aranda, 275, 276, 277.
Araoz, Father, 38, 42, 72, 84.
Armada, the, 152, 153.
Arnauld, Angélique, 222, 223, 236.
" Antoine, 223, 225, 227, 231, 237, 243.
Arrowsmith, Father E., 199.
Aubeterre, Marquis d', 343.
Auger, Father, 89, 90, 99, 117, 118.
_Augustinus_, the, 224, 230.
Austria, the Jesuits in, 92, 93, 101, 132, 324-7, 360, 417, 426, 428.
Azpeitia, 3, 17.
Azpuru, Mgr., 343.
Bañez, 135.
Barrière, 123.
Barry, Mme du, 350.
Bathori, Stephen, 101, 131.
Bavaria, the Jesuits in, 327, 328.
Bay, Michel de, 100, 130.
Bayle, 176, 238.
Bayonne, the Conference of, 88.
Beaumont, Archbishop de, 360.
Beckx, General, 417, 428, 429.
Bedloe, 210, 211.
Belgium, the Jesuits in, 48-9, 75, 91-2, 100, 128, 130, 180, 421-2.
Bellarmine, Cardinal, 100, 113.
Benedict XIV., 262, 287, 295, 339.
Benislawski, Bishop, 373.
Bermudez, Father, 271, 272.
Bernis, Cardinal, 343, 344, 346, 350.
Bérulle, Cardinal de, 177, 178.
Bismarck, 432, 433.
Blackwell, G., 158, 159.
Bobadilla, 14, 20, 40, 49, 50, 56-8, 94, 106.
Bodler, Father, 316.
Borgia, Francis, 43, 71-2, 80-94.
Borromeo, Charles, 67, 68, 69, 96-9.
" Frederic, 69.
Bosgrave, Father, 149.
Bossuet, 236, 241.
Boulanger, General, and the Jesuits, 436.
Bourbon, Cardinal de, 88, 99.
Bourg Fontaine, the Plot of, 230.
Brazil, the Jesuits in, 52, 78, 104, 139, 304.
Briant, Father, 151.
Britto, Father, 291.
Broglie, Abbé Count de, 382, 413.
Brouet, Paschase, 16, 20, 36, 41, 47, 58.
Buckingham, Countess of, 199.
Burnet, 38, 39.
Bzrozowski, General, 378, 381.
California, the Jesuits in, 308.
Camara, Gonzales da, 70, 71, 86.
Campion, Father E., 143, 144-9, 150.
Campmüller, Father, 351.
Canada, the Jesuits in, 193, 308-9.
Canisius, Peter, 49, 50, 75, 92.
Cano, Melchior, 42, 43.
Caraffa, Cardinal, 17, 53.
Caravita, Father, 383.
Cardenas, Bishop, 299-302.
Carlists, the, and the Jesuits, 408, 409, 426.
Carroll, John, 414.
Catesby, 157, 159, 160, 161-4.
Catherine de Medici, 73, 74, 88-91.
Catherine of Portugal, 71, 86.
Catherine the Great and the Jesuits,370-4.
Catholic League, the, 117, 118, 119.
Caussin, Father, 176.
Chambord, the Duc de, 435.
Charles I., 201, 202.
" II., 205, 206, 209, 212, 268.
" III., 274-7, 349, 351.
" IV., of Lorraine, 179.
" X., 402-4.
Charles Albert, 393.
" Felix, 393.
Chastel, Jean, 123.
Chateaubriand, 234.
Cheminot, Father, 179, 180.
China, the Jesuits in, 78, 104, 138-40, 190-1, 281-8, 423.
"Chinese Rites," the, 281-8.
Choir, 29, 31.
Choiseul, 348, 349, 350.
Christina of Spain, 408, 409.
Christina of Sweden, 312-4.
Cisneros, 8.
Cistercians, the, and the Jesuits, 187.
Civiltà Cattolica, the, 427.
Clarke, Father, 272.
Claver, Father, 297.
Clavius, Father, 107, 133.
Clement VIII., 114, 115, 155.
" XI., 284, 286, 339.
" XII., 295.
" XIII., 262, 264, 277, 339, 340, 342.
" XIV., 345, 346, 347, 348, 350, 352-7, 358, 368.
Clément, Jacques, 119, 126.
Clenock, Dr., 144.
Clermont College, the, 75.
Cochin China, the Jesuits in, 289-90.
Cock, Archbishop, 322.
Codacio, 21, 25.
Codde, Archbishop, 321-2.
Codure, 16, 20, 36.
Cogardan, 58, 73.
Coimbra, the Jesuits at, 46, 70.
Coleman, 208, 209, 211.
Colleges, 31.
Colmar, the Jesuit college at, 331.
Cologne, the Jesuits at, 49, 361.
Condé, 73, 74.
Congo, the Jesuits in the, 52, 78, 296.
Congregation of the Holy Virgin, 398, 402.
Congregation of the Sacred Heart, 382, 384.
Consalvi, Cardinal, 391, 392.
Constitutions, the Jesuit, 24, 28-31, 59.
Contarini, Cardinal, 24, 25.
Contzen, Adam, 216.
Copts, Mission to the, 296.
Cordara, Father, 168, 274, 347.
Coster, Father, 129.
Coton, Father, 125, 127, 128, 178.
Cottam, Father, 149, 150.
Coxe, 269, 273, 275.
Cracow, the Jesuits at, 185.
Crétineau-Joly, vi, 4, 23, 38, 50, 56, 69, 77, 85, 96, 98, 120, 165,
168, 171, 178, 183, 215, 225, 228, 238, 285, 305, 344, 349, 353, 360,
373, 391, 402, 405.
Crichton, Father, 64, 149, 151.
Cromwell and the Jesuits, 203, 204.
D'Alembert, 351, 365, 366.
Damiens, 248.
D'Andilly, Arnauld, 225.
Darbyshire, Thomas, 142.
Daubenton, Father, 268, 269, 271.
Declaration of the Gallican Clergy, 241, 250.
Democracy, the Jesuits and, 400, 401.
Despotism of the Jesuit general, 335.
Destelbergen, 421.
Dillingen, the University of, 76, 92.
"Doleful even-song," the, 200.
_Dominus ac Redemptor Noster_, the bull, 353-8.
Douai fraud, the, 243.
Drury, Father, 200.
Dubois, Cardinal, 246.
Edict of Nantes, Revocation of the, 242, 321.
"Edifying Letters," the, 279, 299.
Eguia, 17.
Elizabeth, Queen, 145, 148, 152.
Emerson, Ralph, 144, 151.
England, the Jesuits in, 38-9, 64, 142-66, 198-219, 412-4, 441-3.
Épernon, the Duc d', 127.
Espartero, 409.
Falk, Dr., 432.
Farnese, Cardinal A., 33.
Farnese, Elizabeth, 270, 271.
Fathers of the Faith, 383-5, 397, 399, 406.
Favre, Peter, 13, 20, 22, 25, 32, 43, 46.
Fawkes, Guy, 158.
Ferdinand II., 182, 186, 324, 325, 417.
" IV., (Naples), 342, 378.
" VI., 272-4, 302.
" VII., 389, 406-8.
Fernandez, Father, 254-6.
Ferry, Jules, 435.
Figueroa, Gomez de, 39.
Florida Blanca, Count, 350.
Fortis, General, 392, 394, 400.
Fourth vow, the, 24, 29.
France, the Jesuits in, 47-8, 72-5, 87-91, 99, 117-28, 174-9, 220-252,
397-407, 434-7.
Franco, Father, 254.
Frederic Augustus I., 317, 318.
Frederick the Great and the Jesuits, 351, 364-70.
Freiburg, the Jesuits at, 361, 418, 420.
Franzelin, Father, 434.
Gaeta, flight of the Pope to, 427.
Galitzin, Prince, 379, 380, 381.
Galicia, the Jesuits in, 417.
Gambar, Father, 66.
Gambetta, 434.
Ganga, Cardinal della, 391, 392, 393.
Garibaldi, 428.
Garnet, Father H., 152, 153, 157, 158, 159-64.
General, authority of the Jesuit, 30.
Gerard, Father J., 153, 158.
Gerbillon, Father, 283.
Germany, the Jesuits in, 49, 50, 75-6, 92, 101, 130-3, 184-7, 364-70,
416-7, 431-4.
Gesù, the, 33, 107.
Gilbert, George, 146, 147.
Gioberti, 397.
Giussano, 96, 97.
Godfrey, Sir E. Berry, 209-12.
Gonzalez, General, 335-6, 339.
Good, William, 64, 103, 143.
Gouda, Nicholas, 64, 65.
Greenway, Father, 154, 157, 162-4.
Gregorian Calendar, the, 107, 133.
Gregory XIII., 94, 95, 107.
" XVI., 353, 394, 395, 396.
Griffiths, Dr., 441.
Gruber, Father, 374, 376, 377, 378.
Guéret, Father, 123, 124.
Guerrero, Archbishop, 289.
Guiddiccioni, Cardinal, 24, 25, 26.
Guignard, Father, 124.
Guise, the Duc de, 117, 118.
Gunpowder Plot, the, 158-64.
Hagenbrunn, 382, 384.
Hay, Father Edmund, 64, 118, 142.
Henriquez, Leo, 70.
Henry III., 117-9.
" IV., 117, 119, 121, 122-5.
Hernandez, Father, 109.
Heywood, Father, 149, 151.
Hoensbroech, Count von, 120, 433, 436, 443.
Holland, the Jesuits in, 128-30, 180-1, 320-3, 422.
Holt, Father, 149, 151, 154.
Hozes, 17, 20.
Hume, Major, 266, 408.
Hungary, the Jesuits in, 330-1, 417.
Ignatius, St., birth of, 1.
" at Barcelona, 9.
" canonisation of, 169.
" and Cardinal Pole, 38, 39.
" character of, 5, 27, 28, 33, 34, 53.
" conversion of, 4, 6.
" daily life of, 34, 35.
" death of, 54.
" diplomacy of, 28, 45.
" early disciples of, 9, 10, 11, 14.
" early morals of, 5.
" election of, 32.
" founds his Society, 15.
" and the Inquisition, 10, 11, 22, 40.
" at London, 12.
" at Manresa, 7, 8.
" in Palestine, 9.
" at Paris, 11-16.
" at Rome, 9, 20-35.
" secrecy of, 14, 16, 28, 43.
" at Venice, 9, 17.
" at Vicenza, 19.
" and women, 21.
" wounding of, 2.
_Imago Primi Sæculi_, the, 180.
Immaculate Conception, the, 100.
_In Coena Domini_, the bull, 348.
India, the Jesuits in, 51, 77-8, 103-4, 188-90, 291-5, 422-3.
Infallibility, papal, and the Jesuits, 429.
Innocent X., 305, 307, 308.
" XI., 240, 241, 336.
" XIII., 287.
Inquisition, Jesuits and the, 10, 11, 22, 40, 45, 110, 258.
_Interim_, the, 50.
Ireland, the Jesuits in, 35-7, 64, 149.
Italy, the Jesuits in, 40-2, 65-76, 93-4, 96-9, 169-70, 334-60, 383-9,
390-7, 426-31.
James I., 157, 198, 199.
" II., 206, 211, 213-8.
" V., 35, 36.
Jansen, Bishop, 221, 222, 223, 224, 229.
Jansenists, character of the, 225-6.
Japan, the Jesuits in, 51, 78, 136-8, 191, 280.
Jessopp, Dr., 143, 153.
Jesuits, the, and the Papacy, 24, 35, 50, 57, 60, 61, 82-4, 95, 110-4,
240, 277, 285, 286-8, 289, 295, 307, 339, 353-63, 367, 371-3, 412.
" casuistry of the, 43, 61, 75,81, 100, 119, 129, 136, 179, 183,
205, 232-4, 280, 281, 284-95, 316, 319, 335-7, 411.
" and the Catholic clergy, 39, 44, 85, 97, 110, 154, 177, 178,
181, 201, 202, 237, 244, 283, 285, 289, 290, 299-302, 305-8,
321-2, 323, 442, 443.
" and church-dignities, 44, 45, 93, 215, 254, 267, 272, 330.
" commerce of the, 52, 81, 137, 172, 192-3, 202, 248-9, 255,
269, 283, 288, 290, 294, 298-9, 307, 308, 309, 319, 328, 331,
339, 373.
" learning of the, 140-1, 196, 281, 326-7, 366, 395.
" morality of the, 46, 65, 66, 68, 69, 109, 110, 171, 177, 226,
238, 246, 272, 274, 280, 282, 285, 289, 290, 300-2, 306, 327,
329, 351, 359, 362.
" and national decay, 314-5.
" obedience of the, 58, 72, 110, 169, 336-7.
" political activity of the, 70, 71, 86-7, 89, 103, 117-21,
134, 149, 153-7, 176, 182, 203, 215, 256-7, 267-72, 316, 317,
325, 328, 330, 376, 436, 438.
Jesuits, quarrels of the, 58-9, 72, 106, 107, 110, 114-7, 167, 336-7,
362, 391-2.
" untruthfulness of the, 75, 102, 153-4, 157, 161, 164, 171,
179, 180, 186-7, 188-9, 229, 230, 240, 243, 260, 272, 273, 291,
292, 305, 316, 339, 349, 353-4, 360, 368, 372, 373, 380, 434.
" wealth of the, 41, 81, 85, 86, 92, 109, 122, 132, 136, 186, 269,
283, 290, 294, 298, 304, 307, 325, 326, 328, 331, 362, 436, 438.
John III., 45, 59.
" IV., 254, 255.
" VI., 389, 409.
John Casimir, 316.
Jones, Dom, 202.
Joseph II. (Austria), 345, 350.
Joseph of Portugal, 259, 260, 261-5.
Jouvency, Father, 116, 245.
Julius III., 53.
July Revolution, the, 394, 404.
Kaempfer, 138.
Kang Hi, 282, 287.
Kaunitz, Count, 344, 350.
Keene, Sir B., 273.
Kelly, Father, 415.
King, Thomas, 64.
Kulturkampf, the, 433.
La Chaise, Father, 208, 238, 243.
Lainez, Diego, 14, 20, 22, 25, 41, 49, 53, 56-65, 72, 76-9.
Lamennais, Abbé de, 400, 401.
Lamormaini, Father, 186, 324, 325.
Lang, K. von, 325.
Lavalette, bankruptcy of, 248-9, 251.
Law, T., 143, 154.
Le Jay, 16, 20, 49.
Leo XII., 393.
Letellier, Father, 243, 244, 245.
Leu, 419, 420.
Lippomani, 41.
Lisbon, the earthquake at, 261.
Louis XIII., 174, 176, 183.
" XIV., 206, 207, 208, 236, 238, 239, 242, 245.
Louis XV., 247, 248, 251.
" XVIII., 389, 398.
Louis Philippe, 402, 403, 404.
Louvain, the Jesuits at, 48, 75, 100, 130.
Loyola, the house at, 1, 2, 3, 16.
Lucerne, the Jesuits at, 360, 419-20.
Luisa, Queen, 254, 255, 270.
Luynes, Cardinal, 343.
Macedo, Father, 313.
Maggio, Father, 124.
Maintenon, Mme de, 242.
Maistre, Joseph de, 377, 379.
Malabar Rites, the, 293-4.
Malagrida, Father, 265.
Maldonat, Father, 100.
Malta, Jesuits expelled from, 170, 342.
Malvezzi, Cardinal, 352.
Manares, Oliver, 88, 89, 91, 95, 106.
Manning, Cardinal, 426, 441, 442.
Manresa, 7, 8.
Marcenius, Father, 110.
Margaret of Parma, 76.
Maria Theresa, 326, 344, 350, 351, 360.
Mariana, Father, 108, 114, 119, 120, 126.
Marianne, Archduchess, 382, 384, 385.
Marie Isabelle, Queen, 256, 257.
Marie de Medici, 125, 128, 175.
Mary Queen of Scots and the Jesuits, 64, 142, 151, 153.
Maryland, the Jesuits in, 218, 308.
Martignac, 402, 403.
Martin, Commandant, 280, 294.
Martini, the Jesuit Mandarin, 283.
Matthieu, Father Claude, 117.
Maurice of Nassau, 128.
May Laws, the, 432, 434.
Mayenne, the Duc de, 121.
Mazzarino, Father, 97.
Mendoza, 148, 149, 151, 344.
Mental reservation (_see_ Untruthfulness of the Jesuits), 164.
Mercurian, General, 94-104.
Metternich, 417.
Mexico, the Jesuits in, 139, 305-8, 416.
Mezzabarba, Mgr., 286, 287.
Michael Angelo, 33.
Michelet, 405.
Miguel, King, 410, 411.
Milan, the Jesuits at, 67-70, 96-9.
Missions, the Jesuit, 51-2, 77, 103-4, 135-40, 187-94, 279-310, 422-3.
Molinism, 135.
Monita Privata, the, 184.
Monod, Father, 176.
Montepulciano, the Jesuits expelled from, 65.
Montespan, Mme de, 236, 238.
Montmartre, the vows on, 15.
Montserrat, 6.
Morality, Catholic, in the seventeenth century, 49.
More, Father, 143.
Müller, H., 8.
Naples, the Jesuits at, 66.
" Jesuits expelled from, 342.
Napoleon and the Jesuits, 376.
Natalis, Father, 56, 72.
Navarro, 275.
Neale, Bishop, 414.
Neercassel, Archbishop, 321.
Netterville, Father, 203, 204.
Nicolai, Father, 102, 103.
Nicolini, 46.
Nidhard, Father, 267, 268.
Noailles, Cardinal, 244, 245, 246.
Nobili, Robert de, 188-90.
Nouet, Father, 226.
Oates, Titus, 207, 209, 211.
Obedience, Jesuit [see Jesuits], 29, 34.
Ogilvie, Father, 149.
Oldcorne, Father E., 153, 164.
Oliva, General, 257, 336.
Oratorians, the, 177-8.
Orlandini, 25, 37, 38.
Orsini, Princess, 268, 269, 270.
Ortiz, 18, 21, 25.
Otho, Cardinal, 62.
Paccanari, 383-5.
Paccanarists, the, 383-5, 397, 398, 402.
Pacheco, Cardinal, 59.
Palafox, Bishop, 172, 274, 305-8, 351.
Palermo, the Jesuits at, 93.
Palmio, Father, 95.
Pamiers, Bishop of, 237, 240.
Panne, Peter, 128, 129.
Panzani, 201, 202, 203.
Paraguay, the Jesuits in, 140, 191-3, 260, 273, 297-304.
Pardo, Archbishop, 289.
Pariahs, Jesuit, 293.
Parsons, Father Robert, 112, 143-53, 155-7, 165.
Pascal, Blaise, 231-5.
Pasquier, 86.
Paul I., 374, 376.
" III., 18, 20, 23, 24, 53.
" IV., 53, 57, 58, 60, 62.
Pedro I., 256, 257.
" II., 411.
Percy, Father, 199.
Persia, Jesuits penetrate, 296.
Petre, Father E., 214, 215, 216.
Petrucci, Father, 390, 391, 392.
Phaulcon, 291.
Philip II., 96, 110, 121, 152, 153.
" IV., 266.
" V., 268, 270, 271.
Philippines, the Jesuits in the, 288-9.
Piazza Margana, house in the, 22, 23, 33.
Piedmont, the Jesuits in, 388, 393.
Pigenat, Fr. Odon, 118.
Pius IV., 63, 70, 82.
" V., 82, 83, 84.
" VI., 369, 372, 373, 374, 382, 383.
" VII., 375, 376, 386, 387, 392.
" IX., 396, 397, 426, 427.
Poissy, colloquy at, 74.
Polanco, 38, 94, 95.
Poland, the Jesuits in, 101, 131, 185, 314-20, 361, 370-1.
Pole, Cardinal, 38, 39.
Polignac, 404.
Pollock, J., 208, 209, 211.
Polotzk, College at, 377, 378, 380.
Pombal, Marquis de, 259-65.
Pompadour, Mme de, 247.
Popish Plot, the, 207, 208, 209-12.
Port Royal, 222-4, 229, 231, 236, 237, 243.
Portugal, the Jesuits in, 45-7, 70-1, 86-7, 174, 254-65, 409-11, 437.
Possevin, Father, 87, 88, 90, 103, 122, 131, 132.
Postel, 48.
Privileges of the Jesuits, 31, 48, 63.
Probabilism, 235 (note), 336-7.
Professed houses, 31.
_Provincial Letters_, the, 231-5.
Prussia, the Jesuits in, 364-70.
Purgatory, Jesuit view of, 100.
Puritans, the, and the Jesuits, 203.
Puteo, Cardinal, 61.
Quesnel, 244, 245.
Rabago, Father, 272, 273, 303.
_Ratio Studiorum_, the, 140, 395.
Ravaillac, 125, 126.
Ravignan, Father de, 404, 405.
Reductions, the, 192, 193, 297-9.
Reformation, the, 1, 16, 20.
Regale controversy, the, 239-42.
Regicide, Jesuit doctrine of, 120, 126.
Rhodes, Father de, 289.
Ribadeneira, Father, 33, 38, 39, 48, 75, 169.
Ribera, Father, 68.
Ricci, Father, 138, 139.
Ricci, General, 251, 262, 275, 339, 340, 341, 343, 345, 357, 359.
Richelieu, 174, 175, 176, 177, 183, 224.
Ripperdá, 271, 272.
Robinet, Father, 269, 270, 271.
Rodriguez, Simon, 14, 20, 25, 45, 46, 57.
Rohan, Anne de, 224, 225.
Rome, Jesuits expelled from, 430, 440.
Roothaan, General, 294, 400, 405, 406.
Rossi, Count, 396, 406.
Royal confessor, instructions to, 324.
Rozaven, Father, 391, 392.
Russia, the Jesuits in, 370-81.
Sacchini, Father, 47, 55, 57, 59, 61, 65.
Saint Simon, 244, 245, 269.
Salamanca, the Jesuits at, 11, 42.
Saldanha, Cardinal, 262, 264.
Salerno, Father, 330.
Salmeron, Alfonso, 14, 20, 36, 37, 41, 49, 67, 94.
Sammier, Fr. Henri, 118.
Saniassi, the Jesuit, 188-90, 291-2.
Saragossa, the Jesuits at, 44.
Sasbold, Archbishop, 181.
Savelli, Cardinal, 68.
Saxony, the Jesuits in, 329.
Schall, Adam, 190, 281-2.
Schoppe, Caspar, 69.
Scotland, the Jesuits in, 35-7, 64, 65, 142, 149.
Sebastian I., 87.
Secular education, the Dutch clergy and, 422.
Sens, the Archbishop of, 237.
Seville, Jesuit bankruptcy at, 171-4.
Siam, the Jesuits in, 290-1.
Sicily, the Jesuits in, 333, 342, 378, 386, 395, 428.
Sigismund III., 132.
Simpson, R., 143, 148.
Sixtus V., 107, 110-3, 121.
Sobieski, 317.
Socialism and the Jesuits, 433.
Society of the Faith of Jesus, 383-5.
Society of Jesus, establishment of the, 15, 22, 25.
Society of Jesus, origin of the name, 20.
_Sollicitudo_, the bull, 387.
Sonderbund, the, 420.
Southwell, Father R., 152, 153.
Spain, the Jesuits in, 42-5, 71-2, 84-6, 96, 107-12, 170-4, 265-78,
389, 406-9, 437-9.
Spiritual Coadjutors, 29, 30.
"Spiritual Exercises," the, 7.
Spying in Jesuit houses, 30.
Sta. Maria della Strada, 33.
St. Bartholomew Massacre, the, 89-91.
St. Cyran, the Abbé de, 221, 222, 224, 225, 227.
St. Omer, the college of, 145, 209, 219.
St. Petersburg, the Jesuits at, 377-9.
Steinmetz, 92.
Stonyhurst, 412, 413.
Sunderland, the Earl of, 215, 216.
Suppression of the Society, 353-63.
Sweden, the Jesuits in, 101-3, 312-4.
Switzerland, the Jesuits in, 321-2, 360-1, 418-20.
Taicosama, 137, 138.
Talbot, Mgr., 443.
Talleyrand, 398.
_Taly_, the, 293.
Tamburini, General, 339.
Taunton, E.L., 143, 201, 203.
Tavora plot, the, 263.
_Teatro Jesuitico_, the, 171.
Theatine order, the, 18.
Theiner, Father, 327, 342, 344, 353, 396.
Thibet, Jesuits penetrate, 295.
Thirty Years' War, the, 182-3, 325.
Thompson, Francis, 13, 37.
Thorn, Edward, 92.
Thorn, the massacre of, 318-20.
Thorpe, Father, 412.
Tilly, the Jesuits and, 182, 183.
Toledo, Cardinal, 101, 115, 122.
Tonge, Dr., 209.
Torres, Miguel de, 70, 71.
Tournon, Cardinal de, 284, 285, 294.
Transylvania, the Jesuits in, 131, 132.
Trent, the Council of, 49, 50, 77.
Trevisani, Archbishop, 66.
Turks, Ignatius and the, 4, 7, 9, 15, 18.
_Unigenitus_, the bull, 244, 245, 246.
United States, the Jesuits in the, 414-6, 441.
Urban VIII., 224, 227.
Valais, the Jesuits in, 418, 419.
Valignani, Father, 137.
Vallière, Mlle de la, 236, 238.
Valtellina, the Jesuits expelled from the, 65.
Vatican Council, the, 429.
Venice, the Jesuits at, 18, 41-2, 66, 133-4, 337-8.
Verbiest, Father, 282.
Vermi, Onufrio de, 169.
Victor Emmanuel I., 388.
" " II., 428, 429.
Vieira, Father, 255, 256, 304.
Villalon, Friar, 299, 300.
Villanueva, Father, 42.
Villèle, 402.
Vincent de Paul, St., 178, 226.
Vitelleschi, Mutio, 167, 168, 179.
Viterbo, the prophetess of, 359.
Vota, Father, 317, 318.
Vows, the Jesuit, 24, 30, 82.
Vrillière, Father de la, 360.
Waldeck-Rousseau, 436.
Walpole, Father H., 154.
Warner, Father, 211, 215.
Warsevicz, Father, 102, 103.
Weld, Thomas, 412, 413.
Weston, Father, 151, 152, 153, 154.
Whitbread, Fattier, 210.
William of Orange, 129.
Wisbeach, the quarrels at, 154-6.
Wiseman, Cardinal, 441.
Woulfe, David, 64.
Xavier, Francis, 13, 16, 20, 25, 45, 51.
Zahorowski, Jerome, 184.
Zapata, 34, 36.
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End of Project Gutenberg's A Candid History of the Jesuits, by Joseph McCabe