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Unfortunately for the people of the world everything is going according to the New World Order Plan. But what is this New World Order Plan? In a nutshell the Plan is this. The Dark Agenda of the secret planners of the New World Order is to reduce the world's population to a "sustainable" level "in perpetual balance with nature" by a ruthless Population Control Agenda via Population and Reproduction Control. A Mass Culling of the People via Planned Parenthood, toxic adulteration of water and food supplies, release of weaponised man-made viruses, man-made pandemics, mass vaccination campaigns and a planned Third World War. Then, the Dark Agenda will impose upon the drastically reduced world population a global feudal-fascist state with a World Government, World Religion, World Army, World Central Bank, World Currency and a micro-chipped population. In short, to kill 90% of the world's population and to control all aspects of the human condition and thus rule everyone, everywhere from the cradle to the grave.
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"Go ye, then, into all the world and take possession of all lands in the name of the Pope. He who will not accept him as the Vicar of Jesus and his Vice-Regent on earth, let him be accursed and exterminated." The Evil at the heart of the Order is inscribed in the text of the Jesuit Extreme Oath of Induction, a document at once rejected as a forgery by the Order, yet subject to rigorous censorship by the Order wherever it appears. The secret oath is given by a Jesuit of a subordinate rank is elevated to command. The ceremony occurs in the Chapel of the Convent of the Order, where there are only three others present. The principal or Superior stands in front of the altar whilst two monks, one either side hold a banner each. One banner is yellow and white, which are the Papal colours, and the other a black banner with a dagger and red cross above a skull and crossbones, with the word INRI, and below them the words IUSTUM NECAR REGES IMPIUS. The words emblazoned on the standard describe the Orders intentions: to exterminate or annihilate impious or heretical Kings, Governments, or Rulers. The wickedness of this injunction is echoed in the peroration of the oath uttered by the Superior to the Jesuit promisor: "Go ye, then, into all the world and take possession of all lands in the name of the Pope. He who will not accept him as the Vicar of Jesus and his Vice-Regent on earth, let him be accursed and exterminated." The postulant kneels on a red cross painted on the floor. He is given him a small black crucifix by the Superior, which he takes in his left hand and presses to his heart. Before the Superior addresses the postulant, he presents to him a dagger, which he grasps by the blade, holding the point against his heart, the Superior still holding it by the hilt. The Superior recites the oath that the postulant is expected to repeat. The oath is made sacred by the use of the postulant's blood as ink, who signs his name with the point of this dagger dipped in his own blood. The use of blood in solemn ritual is a Satanic device used to bind the postulant to the Dark God Ahriman (Satan), which is the polar opposite of the Faith asked by Christ of his followers. The use of this by the Jesuits in their ultimate ritual of fealty demonstrates the clearly the Satanic nature of the cult. The Jesuit Extreme Oath of Induction, which of course the apologists for them deny it exists, is as follows. The Superior addresses the supplicant and speaks:
I_______________ , now in the presence of Almighty God, the blessed Virgin Mary, the blessed St. John the Baptist, the Holy Apostles, St. Peter and St. Paul, and all the saints, sacred host of Heaven, and to you, my Ghostly Father, the superior general of the Society of Jesus, founded by St. Ignatius Loyola, in the pontification of Paul the Third, and continued to the present, do by the womb of the Virgin, the matrix of God, and the rod of Jesus Christ, declare and swear that His Holiness, the Pope, is Christ's Vice-Regent and is the true and only head of the Catholic or Universal Church throughout the earth; and that by the virtue of the keys of binding and loosing given to His Holiness by my Saviour, Jesus Christ, he hath power to depose heretical Kings, Princes, States, Commonwealths, and Governments, and they may be safely destroyed. Therefore to the utmost of my power I will defend this doctrine and His Holiness's right and custom against all usurpers of the heretical or Protestant authority whatever, especially the Lutheran Church of Germany, Holland, Denmark, Sweden and Norway, and the now pretended authority and Churches of England and Scotland, and the branches of same now established in Ireland and on the continent of America and elsewhere and all adherents in regard that they may be usurped and heretical, opposing the sacred Mother Church of Rome. I do now denounce and disown any allegiance as due to any heretical king, prince or State, named Protestant or Liberal, or obedience to any of their laws, magistrates or officers. I do further declare the doctrine of the Churches of England and Scotland of the Calvinists, Huguenots, and others of the name of Protestants or Masons to be damnable, and they themselves to be damned who will not forsake the same. I do further declare that I will help, assist, and advise all or any of His Holiness's agents, in any place where I should be, in Switzerland, Germany, Holland, Ireland or America, or in any other kingdom or territory I shall come to, and do my utmost to extirpate the heretical Protestant or Masonic doctrines and to destroy all their pretended powers, legal or otherwise. I do further promise and declare that, notwithstanding, I am dispensed with to assume any religion heretical for the propagation of the Mother Church's interest; to keep secret and private all her agents' counsels from time to time, as they entrust me, and not to divulge, directly or indirectly, by word, writing or circumstances whatever; but to execute all that should be proposed, given in charge, or discovered unto me by you, my Ghostly Father, or any of this sacred order. I do further promise and declare that I will have no opinion or will of my own or any mental reservation whatever, even as a corpse or cadaver (perinde ac cadaver), but will unhesitatingly obey each and every command that I may receive from my superiors in the militia of the Pope and of Jesus Christ. That I will go to any part of the world whithersoever I may be sent, to the frozen regions north, jungles of India, to the centres of civilization of Europe, or to the wild haunts of the barbarous savages of America without murmuring or repining, and will be submissive in all things, whatsoever is communicated to me. I do further promise and declare that I will, when opportunity presents, make and wage relentless war, secretly and openly, against all heretics, Protestants and Masons, as I am directed to do, to extirpate them from the face of the whole earth; and that I will spare neither age, sex nor condition, and that will hang, burn, waste, boil, flay, strangle, and bury alive these infamous heretics; rip up the stomachs and wombs of their women, and crush their infants' heads against the walls in order to annihilate their execrable race. That when the same cannot be done openly I will secretly use the poisonous cup, the strangulation cord, the steel of the poniard, or the leaden bullet, regardless of the honour, rank, dignity or authority of the persons, whatever may be their condition in life, either public or private, as I at any time may be directed so to do by any agents of the Pope or Superior of the Brotherhood of the Holy Father of the Society of Jesus. In confirmation of which I hereby dedicate my life, soul, and all corporal powers, and with the dagger which I now receive I will subscribe my name written in my blood in testimony thereof; and should I prove false, or weaken in my determination, may my brethren and fellow soldiers of the militia of the Pope cut off my hands and feet and my throat from ear to ear, my belly be opened and sulphur burned therein with all the punishment that can be inflicted upon me on earth, and my soul shall be tortured by demons in eternal hell forever. That I will in voting always vote for a Knight of Columbus in preference to a Protestant, especially a Mason, and that I will leave my party so to do; that if two Catholics are on the ticket I will satisfy myself which is the better supporter of Mother Church and vote accordingly. That I will not deal with or employ a Protestant if in my power to deal with or employ a Catholic. That I will place Catholic girls in Protestant families that a weekly report may be made of the inner movements of the heretics. That I will provide myself with arms and ammunition that I may be in readiness when the word is passed, or I am commanded to defend the Church either as an individual or with the militia of the Pope. All of which I,_______________, do swear by the blessed Trinity and blessed sacrament which I am now to receive to perform and on part to keep this my oath. In testimony hereof, I take this most holy and blessed sacrament of the Eucharist and witness the same further with my name written with the point of this dagger dipped in my own blood and seal in the face of this holy sacrament. The postulant receives the wafer from the Superior and writes his name with the point of his dagger dipped in his own blood taken from over his heart. The Superior then says:
From whither do you come? Answer: The Holy faith. Whom do you serve? Answer: The Holy Father at Rome, the Pope, and the Roman Catholic Church Universal throughout the world. Who commands you? Answer: The Successor of St. Ignatius Loyola, the founder of the Society of Jesus or the Soldiers of Jesus Christ. Who received you? Answer: A venerable man in white hair. How? Answer: With a naked dagger, I kneeling upon the cross beneath the banners of the Pope and of our sacred order. Did you take an oath? Answer: I did, to destroy heretics and their governments and rulers, and to spare neither age, nor sex, nor condition; to be as a corpse without any opinion or will of my own, but to implicitly obey my Superiors in all things without hesitation or murmuring. Will you do that? Answer: I will. How do you travel? Answer: In the bark of Peter the fisherman. Whither do you travel? Answer: To the four quarters of the globe. For what purpose? Answer: To obey the orders of my General and Superiors and execute the will of the Pope and faithfully fulfil the conditions of my oaths. Go ye, then, into all the world and take possession of all lands in the name of the Pope. He who will not accept him as the Vicar of Jesus and his Vice-Regent on earth, let him be accursed and exterminated." And, thus, the Jesuit mindful of his vows to his Superior haunts the Earth ever plotting to betray all men and all nations not of his faith. The Jesuit carries with him in his travels through enemy country a secret guidebook that gives invaluable advice for his subversive activities. This guide is called the Monita Secreta Societatis Jesu ("The Secret Instructions of the Society of Jesus") and its publication at Krakow in 1612 exposed the cynicism and wickedness underpinning the Jesuit enterprise and seriously damaged its reputation. Another version of the discovery is that it occurred during the so-called Thirty Years War (1618-48), a series of internecine religious wars in Germany between Protestantism and Romanism. Wherein Christian of Brunswick, the gallant young knight-errant, plundered the Jesuit's college at Paderborn in Westphalia. Who then made a present of their library to the Capuchins of the same town and very soon after reprints and translations began to appear all over Europe. The Society and its apologists, of course, deem this book an undoubted forgery. Claiming not only that it is merely a bold caricature of Jesuit methods, consisting of suggestions and methods for extending the influence of the Jesuits in various ways. Such as apropos advice about securing a footing in fresh places, for acquiring wealth, for ingratiating their way into households and affections. Then enticing promising young men to enter the Society and endow it with their estates and the successful entrapment of gullible rich widows, to cajole and dissuade them from remarriage and so forth. Furthermore, every means was to be used for the advancement of Jesuits to bishoprics or other ecclesiastical dignities and to discredit the members of other orders. To safeguard against recrimination he reputation of those who quit the Society was to be assailed and traduced in every way. Moreover, just as these machinations were marked with ambition, craft and unscrupulousness all the while the world was to be similarly persuaded that the Society was animated by the purest and least interested motives. All these things, the apologists of the society tell us, are calumnies and distortions invented by enemies, for whatever reason, of the However, the wide success and popularity of the Monita Secreta, passing through several editions, which even to this day is used by accusers and critics of the Society, palliates against charges of petty forgery. For the enmity against the Jesuits, as does the enmity against Jewry, arise spontaneously from nothing. Just as the secret rancour of Jew for the Gentile manifests in myriad ways, almost imperceptible but eventually made known to the objects of hate by their constancy and their weight, so too does the secret hates of the Society become known by the traitorous machinations of its members. Even controlled history, that part of the historical process allowed to be openly discussed by the oligarchy that rules this planet, when properly interpreted condemns the Society, wherever they are found, as treasonous to legitimate authority. Apologists attempt to dismiss this catalogue of treachery by blaming the excesses of the The Society, like the Roman Church, Organised Jewry and Freemasonry although the ordinary members of each do not know it, are secretly controlled by the Cult of Evil. This control is exercised by the careful and adroit positioning of Black Adepts from the Cult of Evil in positions of power within each of these power structures. And it is these placemen that have over centuries, since such things are perforce inter-generational, subtly directed these organisations into direct opposition to the Christ Impulse released from the Cross at Calvary and therefore God Himself. Jewry opposes Christ for obvious reasons, and sets about its subversion secretly, as secret as it can be in such a terrible task. Freemasonry professes tacit faith to Christ and sets about its subversion even more covertly hidden by this cloak of faux Christianity. However, the Roman Church and the Jesuits are the Trojan Horse of the Dark God's plan for the subversion of Christianity. They both profess to be the guardians and preservers of the Christ Impulse, especially the Jesuits who affect to be the Church militant on this matter and blasphemously arrogate Christ's name as proof positive of its purpose; but in truth they both effect to be its great destroyers. The Society may profess to serve Christ and God but in truth, its actions serve the very dark spirituality that seeks the overthrow of God's rule on Earth. The ordinary Jesuit may believe himself the agent of Christ but in reality he is the tool of Satan, who is also called Ahriman. For, the ultimate aim of the Society is a One World Religion with a pope of their choosing at its head. The scholar and divine, Henry Compton (1632-1713), bishop of Oxford in 1674, made bishop of London in the following year, translated the Jesuits' Intrigues from the French and published them in 1669 as The Secret Instructions of the Jesuits. Compton was staunchly opposed to Romanism, whose anti-papal writings had rendered him obnoxious to King James II and who lost his position in the Church of England because of it. His support for the cause of William and Mary was not only rewarded by his old position being restored to him but he also performed the ceremony of their coronation. During the reign of Queen Anne, Compton remained a member of the Privy Council, and was one of the commissioners appointed to arrange the terms of the union of England and Scotland. Compton's character as a scholar and divine are a sufficient guarantee that he would never have wittingly attach his name and reputation to a work of dubious authority, or that would he cynically mislead the public on such matters. These argue to the authenticity of the papers Compton translated.
For several years Edwin Sherman was the Masonic Historian of California and published 50 Years of Masonry in California to prove it. He was highly esteemed in Freemasonic circles as an annalist and dependability. Low-level Freemasonry, that is, the domain of the outer brethren of that secret society, believes that the Jesuit Order is their enemy and thus anything that compromises them, and thus the Roman Church, is worth doing. Consequently, the gift of the "Secret Instructions" of the "professed" Jesuits to the Lodge was eagerly published. However, when the true morphology of the occult underworld is clearly seen then what is found is that the elites of apparently hostile secret societies are in fact closely co-operating in the Great Conspiracy against God. Thus, although the ordinary Freemason and Jesuit do not know it, the high-level Masons and high-level Jesuits are intimately bonded in their activities to subvert moral order on Earth. That is, in the Great Conspiracy the elite of Freemasonry and the elites of the Society of Jesus make common cause in their effort to destroy the Christ Impulse on Earth. Thus, we have two apparent sources for the Intrigues of the Jesuits: from seventeenth century Europe and from nineteenth century South America. The first by way of plunder during the Thirty Years War the second because of the absent mindedness of a Jesuit and curiosity of a French Archaeologist. The Jesuit Extreme Oath of Induction together with the Monita Secreta, The Secret Instructions of the Jesuits are two wicked instruments that hint at the evil at the heart of this organisation. Such evil, condoned and codified into Jesuit maxims, has sanctioned incredible acts of wickedness by Roman clerics who have participated in many heinous crimes with the perverted belief that they are doing the work of God. Yet, these deluded priests are doing the work of gods but it is the Dark Gods, Lucifer and Ahriman (Satan), who are the Overlords of Chaos that seek to destroy ordered Creation. Moreover, the Church of Rome and its militant arm, the Society of Jesus, are two of the main weapons used by Evil to attack God and Creation, and to forcibly subjugate humanity into a tyrannical One World Religion headquartered at Jerusalem. In the rebuilt Third Temple of Solomon. The agenda for this religious tyranny has been long set by human agents of Evil and it forms part of Evil Agenda for the establishment of World Government, which is the Great Conspiracy against God brought to Earth. The key to understanding the Society of Jesus is to realise that its founder, Loyola, had an indomitable will and had determined to regain what the Papacy had lost to the Protestant Reformation. This is what he had promised to the Pope in 1540 that he had created the Jesuit Order as the martial means to achieve the re-conquering of souls and of lands. It is because of this that Nicolini of Rome wrote: "The Jesuits, by their very calling, by the very essence of their institution, are bound to seek, by every means, right or wrong, the destruction of Protestantism. This is the condition of their existence, the duty they must fulfil, or cease to be Jesuits." The Society was at once granted Papal protection and it immediately began its awful history of subversion and terror immersed in deeds of blood. Moreover, virtually everything owned by the Order is a result of donation, extortion, coercion or theft. The activities of the Society of Jesus are demonically inspired and their name is a blasphemy to the God they claim to represent. Their activities have caused immense suffering throughout the world and members of that Order have been instigators of some of the most heinous crimes of the past four centuries. That is why the Jesuit General is known as the "Black Pope," because of not only the power he holds in the Vatican and the black vestment he wears, but because of the dark spiritual forces, he obeys. The Black Pope has risen to become the true power within the Vatican. He works tirelessly to further the ambitions of the Jesuits and implement the vow made by Loyola to destroy all opposition to the temporal and spiritual powers of the Pope. The authority for this spectacular claim to papal power was based upon the myth of Apostolic Succession and the writings of Augustine of Hippo (354–430), but especially his book City of God (De Civitate Dei), in which he categorically states that the Pope is the Ruler of the World. Although modern versions of the book have this disturbing assertion removed, the original book emphatically stated that God had created the office of the papacy as an instrument of his control on Earth: "He [the pope] is the Sun. the ruler of the universe. The moon [that is the governments of the world] reflects his glory. The earth is all the people who bow down to him." Augustine asserted that God had ceded to the office of the Pope the authority to control everything and everyone using whatever means available. This arrogation of supreme temporal power over men and nations by the office of the pope is anticipated by the appellation used in the coronation of a new pope, in which he is called "The Governor of the World."
The corollary of this is that the Church of Rome believes that God had bestowed upon its ruler, the Pope, the divine right to act as Jesus Christ on Earth: as God incarnate on Earth. To anyone with even the flimsiest grasp of the Mystery of Christ this assertion by the Roman Catholic Church, to have its patriarch pretend to be Godmust appear strange. It is, for it is a gross deception and a blasphemy that only true Evil can inspire. The Evil lurking within such claims should be evident to anyone cognisant with the rudiments of Apostolic Christianity vis-à-vis Peter the Apostle was not the "Rock" on which the true Church was built (Matt. 4:18) and was not the first Pope. For the Apostolic Church is built upon the divine being called Christ, therefore, Christ is the Rock, and the claims of the Roman Catholic Church are frauds. Therefore, the claims of the Bishop of Rome are a fraud also. Many frauds lie within the heart of Roman Catholicism that is the root causes of its estrangement with Protestantism and Apostolic Christianity. Another of the cardinal frauds is the Marion Myth wherein Mary has displaced Christ as the saviour of mankind testified by the title Coredemptrix given to her by many Catholic theologians. It is no surprise that the apostate Roman Catholic Religion calls Mary "The Queen of Heaven," a cognomen of the feminine deity worshipped by the peoples of the ancient Near East steeped in Luciferian consciousness. The other blasphemy carried out repeatedly in Catholic Mass is the ritual called Transubstantiation; a euphemism used to express this teaching on the subject of the supposed conversion of the Bread and Wine into the Body and Blood of Christ in the Eucharist. Its signification was authoritatively defined by the Council of Trent in the following words: "If any one shall say that, in the Holy Sacrament of the Eucharist there remains, together with the Body and Blood of Our Lord Jesus Christ, the substance of the Bread and Wine, and shall deny that wonderful and singular conversion of the whole substance of the Bread into (His) Body and of the Wine into (His) Blood, the species only of the Bread and Wine remaining, which conversion the Catholic Church most fittingly calls Transubstantiation, let him be anathema." Transubstantiation is thus the dogma that asserts that the priest claims to call Christ from Heaven every time he gives out wafers and wine to the devout, even though the Bible tells us that the event at Golgotha was a unique cosmic event, never to be repeated (Heb. 10:12). A smug claim of the Roman Church is that it is constant and never changes even though study of Scripturerefutes this assertion. Roman Catholicism has mutated over the centuries in spectacular ways. In fact, it has ceaselessly invented new doctrines that contradict the Word of God revealed in the Bible. Much of the ritual and ceremony of Catholicism were absorbed from the Luciferian inspired religions of antiquity collectively called paganism. Assimilated into this amalgam of corruption are the accumulated opinions, over 1600 years of the Roman Catholic Institution, of Catholic councils as well as various ideas taken from Judaism (Pharisaism) and other pagan religions. The contempt the Roman Church holds for humanity is revealed by this self-satisfied claim. For, in fact, it is true, the Roman Church is constant even though it has perverted the true Apostolic Christianity it claimed to inherit. The Roman Church has always been a constant companion of Evil, for it is a vehicle of transmission of the Great Conspiracy against God on Earth. This is the reason why the Roman Church attempted to keep the Bible out of the reach of ordinary people by keeping it in the possession of its priests and in Latin. That is why they killed or attempted to destroy anyone who translated the Bible into vernacular languages. It is also the reason why the sons of Loyola where not allowed to read the Bible until they had been thoroughly indoctrinated into the Order. The innate corruption of the Roman Church however lends it to the designs of others that wish to destroy the very idea of Christ … such as the Jesuits. The true Principality that the Jesuits serve can be determined from their avowed aim of making every one in the world acknowledge the pope as the Christ on earth, God incarnate, the Universal Monarch of the World, and therefore submit totally to his authority. The Principality they serve is Evil, which is the domain of the Dark Gods, Lucifer and Ahriman (Satan), who are also the Overlords of Chaos. A corrupt Roman Church that saw the Jesuits as a means to regain temporal and spiritual power lost to the Reformation has indulged them. In the vanguard of the Reformation was Martin Luther, a truly world-historic figure, for he was one of the greatest men that ever lived. And unlike those who use the sword to change the world, such as Alexander, Napoleon and Hitler, Luther like Plato, Aristotle and Newton used ideas grounded thoroughly in truth. Luther led the Western world in its great break for freedom from the iron grip of the Roman Church at the end of the Medieval period. When summoned to appear before the Emperor at the Diet of Worms to answer for his heretical writings, Luther gave his timeless reply:
Lutheranism necessarily depends for its authority on a belief that the Bible was divinely inspired and is therefore literally accurate. Thus, the Reformation came with the doctrines of salvation by grace through faith alone, that one could enter Heaven without the consolations of the priest, that all one needed was salvation in Christ. Thus, the Four Pillars of the Reformation, which provoked Rome to murderous rage, were these: Christ Alone The Bible Alone Faith Alone Grace Alone Priests were no longer wanted because people were absorbing the revealed word of God directly from the recently translated vernacular Bibles, especially in Northern Europe. This therefore made the office of the priesthood almost redundant and consequently the power that the Church had over the minds and souls had been severely weakened. The Reformation had threatened to strip Rome of its spiritual power and the corrupt hierarchs in the Vatican despised it for this. Nations began breaking away from the power of the Pope and the artfully crafted Holy Roman Empire, to the horror of the Holy See, began fragmenting. Protestant nations stopped paying "Peter's pence" which perturbed the popes a great deal, because the Vatican began to lose a phenomenal amount of revenue. The Pope claims two powers, the spiritual and the temporal, both of which were severely curtailed by the rise of Protestantism. The breaking of the spiritual tyranny of the papacy brought about the diminution of its temporal power. Kings began to reject the authority of the Holy See and consequently their subjects had the imposition of the spiritual bondage to Rome lifted from them. The Roman Catholic Church was less dependent on the Bible than Lutheranism, which, for many centuries, it forbade laymen to read. It claimed to represent an apostolic succession from the incarnate god of Christianity, from the tradition that the Apostle Peter founded the papal see, presenting itself as the One, Holy, Catholic, and Apostolic Church. It brooked no rival to this claim and destroyed those that laid claim to it. The Celtic Church and the Cathari were rivals that Rome destroyed: the Reformation was to be its next victim. "In life I was a plague to you pope, and in death I shall be the death of you." This is what the Holy See feared and so actively sought to destroy the menace of the Reformation Luther had unleashed upon the corrupt Holy Roman Empire.
The reverses put upon it by the Reformation had attenuated the demonic force of Roman Catholicism.Requiring that the Church of Rome be his main vehicle of transmission into the twenty-first century, the Dark God, Ahriman acted to protect his creation. Thus, as the armies of Protestantism neared their final victory, Ahriman moved to protect his own and inspired a young man to create a host that would dispute with the Reformed the possession of Christendom. This man was Don Inigo Lopez de Recalde, the Ignatius Loyola of history, the founder of the Society of Jesus. Inspired by the Luciferian doctrine he gained from his membership of the Alumbrados (Illuminati) and guided by the practical hand of Ahriman (Satan), Loyola created a vehicle of militancy and subversion that would eventually stem the Protestant tide. The Vatican, an ancient power structure skilled in the dark arts of politics, soon saw in the Jesuits a means to regain lost prestige and strength. The Council of Trent (1545–63) was the response of Rome to the Protestant Reformation. During these ecumenical councils schemes were plotted to destroy the Protestant heresies, these plots against the religious and political liberties released by Lutheranism became known as the Counter-Reformation. The twin terrors unleashed on the world by the Counter Reformation were the Spanish Inquisition and the Jesuits. The first twin became synonymous with unbridled cruelty, whilst the second twin was renowned for its ruthless ambitions.
The ultimate aim of the occult rituals of the movement was to get the initiate to receive the "light" and from this state, so they taught, the soul of the enlightened could neither advance nor retrogress. Thus, the name of this group, the Alumbrados, which in Spanish means, "Enlightened." In Italian this translates as "Illuminato," or plural "Illuminati," which tells us exactly the nature of this group and the "light" it sought. It is the brilliant light of the Light Bringer himself, it is a gift of the fallen angel that was cast down from Heaven and it is the brilliant light of Lucifer. It is the same "light" that the true initiates of Freemasonry seek as they ascend to the highest degrees of that iniquitous organisation.
It craved to posses the power over the thoughts and actions of men, to control them from the cradle to the grave by using the tyranny of a corrupted Christianity called Roman Catholicism. This craving for power is the curse of mankind since his expulsion from the Garden of Eden, an addiction that the Dark Gods continually seek to indulge. The part the Jesuits have played in the Great Conspiracy against God has been significant: it still is. The Jesuits have infiltrated, since 1550, every religion and denomination that rejected the spiritual and temporal authority of the pope. The Jesuit secret influence is very real in the ecumenical charismatic movement and some fundamentalist churches that preach "love" and "unity" whilst ignoring the Gospel of Christ. The purpose of this is to cause chaos and disharmony and to compromise the leaders of these churches using whatever means available. The Jesuit spies especially targeted Church leaders who preached that the Roman Catholic Church was not a Christian Church. The point of this was to destroy them and their church, as promised by Loyola. For instance, although financed by the House of Rothschild, it is little surprise to find that behind the establishment of the Illuminati in Bavaria by the Jew Adam Weishaupt in 1776, there is also the hidden hand of the Jesuits. Weishaupt was a Christianised Jew that had been educated by the Jesuits who he apparently rejected as a consequence of the tyranny of the Fathers and of the humanist doctrines he found at the university he taught. However, observable history and declared causes rarely correspond to the objective reality that is History proper.
In Spain, King Charles was advised that the nefarious order of vicar-soldiers was plotting his overthrow and he too threw them out of the country in 1767. Within a year, Jesuits in the Philippines, Mexico and South America were also herded into ships bound for the Papal States. The expelled Jesuits travelled to Italy, but the city-states of Naples and Parma new better than to allow them to stay and they too threw them out. The furious Jesuits rejected by all sovereign states were forced to use Corsica as a temporary refuge from their travails. However, here too the rulers knew of the demonic baggage that accompanied the Society and they were thrown out of that country as well. This was a critical time for the sons of Loyola for the Catholic powers of Europe were demanding the suppression of the Society of Jesus. Pope Clement XIV (1769-74) demurred for three years believing that to do so meant his death. Finally, he nervously dictated the fatal bull, Dominus ac Redemptor noster, and on 16th of August 1773, the Society was dissolved and its "We, after mature examination, of our own certain knowledge, and in the plenitude of the apostolic power, suppress and extinguish the said Society." The courageous pope was to pay for this with his life, and within eighteen months of this act of bravery, he was dead, poisoned by avenging Jesuits. On September 23, 1773, Ricci and his assistants were sent to the papal prison at Castel Sant' Angelo. When Pope Clement was removed by poison, the new pope, Pius VI (1717-99) wanted to give Ricci and his assistants their freedom but the Bourbons angrily protested. However, and despite the fury of Spain, Pius VI released some of the assistants in July and August, but, before he could do the same for Ricci, the General died on November 24, 1775. However, before his death, Ricci plotted revenge on all those who had tried to extinguish the Order he commanded. Apologists for the Society excuse the mass expulsion of their members as hysteria whipped up by its enemies including venal kings, heretics and jealous clerics. Its enemies had another perspective. They recognised the temporal ambitions of the Jesuits as a threat to established order. The statement of arrest issued by the French government in 1762 makes clear the real agenda of the Society. "The said Institute is inadmissible in any civilised State, as its nature is hostile to all spiritual and temporal authority; it seeks to introduce into the Church and States, under the plausible veil of a religious Institute, not an Order truly desirous to spread evangelical perfection, but rather a political body working untiringly at usurping all authority, by all kinds of indirect, secret and devious means…." The iniquity of the Society of Jesus was exposed to the scrutiny of the world by the evidence used in its suppression. The statement of arrest concluded by describing the doctrine of the Jesuits: "Perverse, a destroyer of all religious and honest principles, insulting to Christian morals, pernicious to civil society, hostile to the rights of the nation, the royal power, and even the security of the sovereigns and obedience of their subjects; suitable to stir up the greatest disturbances in the States, conceive and maintain the worst kind of corruption in men's hearts."
"Draw the character of the Jesuit as he seems in London and you will not recognize the portrait of the Jesuit in Rome. The Jesuit is a man of circumstances, despotic in Spain, constitutional in England, republican in Paraguay, bigot in Rome, idolater in India. He will assume and act out in his own person all those different features by which men are usually distinguished from each other. He will accompany the gay women of the world to the theatre and will share in the excess of the debauchery. With solemn countenance he will take his place by the side of the religious manner church or will revel in the tavern with a glutton or sot. He dresses in all garbs, speaks all languages, knows all customs, is present everywhere though nowhere recognized and all this it would seem, Oh Monstrous Blasphemy, "for the greater glory of God." "I now in the presence of Almighty God, the blessed virgin Mary, the blessed St. John the Baptist, the holy apostles St. Peter and St. Paul, and all the saints, sacred hosts of heaven, and to you my ghostly father the Superior General of the Society of Jesus founded by St. Ignatius Loyolla and the pontification of Paul III and continued to the present, do by the womb of the virgin, the matrix of God, and the rod of Jesus Christ declare and swear the his holiness the Pope is Christ's vicegerent and is the true and only head of the Catholic or Universal Church throughout the world and that by virtue of the keys of binding and loosing given to his holiness by our Saviour Jesus Christ he has power to depose heretical kings, princes, states, commonwealths, governments, all being illegal without his sacred confirmation and they may be safely destroyed. Therefore to the utmost of my power I will defend this doctrine and his holiness' right and custom against the usurpers of the heretical or Protestant authority whatsoever, especially the Lutheran Church of Germany, Holland, Denmark, Sweden, and Norway and the now pretending authority and Churches of England and Scotland and the branches of the same now established in Ireland and on the continent of America and elsewhere and all adherence and regard that they my be usurped and heretical opposing the sacred "Mother Church of Rome". I do now denounce and disown any allegiance as due to any heretical king, prince, or state named Protestant or liberals or obedience to any of their laws, magistrates, or officers. I do further declare that the doctrine of the Churches of England and Scotland of the Calvinists, Huguenots, and others in the name of Protestants or liberals to be damnable and they themselves to be damned who will not forsake the same. I do further declare that I will help, assist, and advise all or any of his holiness' agents in any place which I shall be in Switzerland, Germany, Holland, Denmark, Sweden, Norway, Ireland or America or in any other kingdom or territory I shall come to, and do my utmost to extirpate the heretical Protestant or liberal doctrine, to destroy all their pretended powers legal or otherwise. I do further promise and declare that notwithstanding I am dispensed with to assume any religion heretical for the propagation of the "Mother Church's interests to keep secret and private all her agents counsels from time to time as they entrust me and not to divulge directly or indirectly by word or circumstance whatever, but to execute all that shall be proposed, given in charge, or discovered by me unto you my ghostly father or any of this sacred convent. I do further promise and declare that I will have no option or will of my own or any mental reservation whatever even as a corpse, but will unhesitatingly obey each and every command I may receive from the militia of the Pope and of Jesus Christ. That I will go to any part of the world whithersoever I shall be sent."
Thus, Adam Weishaupt was not an isolate genius that acted alone, nor was he the originator of the Illuminati: for this was an evil concept that had an ancient lineage. Weishaupt merely reformulated an ancient system and repackaged it to attract the knowing, but dupe the unwary. The Jesuits educated Weishaupt who never ceased being one of their soldiers. That is why when Ricci ordered him to create a vehicle for Jesuit corruption he willingly complied. The Illuminati forged by Weishaupt was not therefore the invention of one man but the culmination of many centuries of effort and empirical knowledge. The secret society called the Illuminati was merely another instrument of Evil that was forged by demonically inspired minds. It was a modern variant of the system of tyranny that can be traced back to the medieval Muslim terror cults, and far beyond into antiquity. The historical record is littered with references to these occult groups that took on many forms, but whose secret rulers are the Occult Hierarchy, the ancient Luciferian Priesthood who are the Black Adepts from the Cult of Evil. However, the overarching intelligence behind them is an Organised Evil that is controlled by the Dark Gods, the Overlords of Chaos who are Lucifer and Ahriman. |
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http://simpli3.startbutton.com/eric_archive/docs/Vatican%20Assassins%20II%20(13%20Rare%20Books)/toc.pdf
http://www.overlordsofchaos.com/html/illuminati_7.html
lluminati 7
(1882). For several years Edwin Sherman was the Masonic Historian of ...
1/12/2011
http://www.archive.org/stream/suppressedtrutha02mcca/suppressedtrutha02mcca_djvu.txt
Author: McCarty, Burke. [from old catalog]
Volume: 2
Subject: Lincoln, Abraham, 1809-1865
Publisher: Washington, D.C.
Possible copyright status: NOT_IN_COPYRIGHT
Language: English
Call number: 7320503
Digitizing sponsor: Sloan Foundation
Book contributor: The Library of Congress
Collection: library_of_congress; americana
Scanfactors: 6
This book has an editable web page on Open Library.
Ebook and Texts Archive >http://www.archive.org/details/texts
The Library of Congress >http://www.archive.org/details/library_of_congress
The suppressed truth about the assassination of Abraham Lincoln
This book (The suppressed truth about the assassination of Abraham Lincoln) is about 275 pages.
It explains in detail the assassination of Abraham Lincoln.
It also shows the connection to the Jesuits.
(See The book " Vatican's Assassins" )
Also follow in the book;
The Secret Treaty of Verona.
The Holy Alliance
The Monroe Doctrine
The Engineer Corps of Hell http://www.overlordsofchaos.com/html/illuminati_7.html
http://www.archive.org/details/engineercorpsofh00sher
Author: Sherman, Edwin Allen, 1829-1914; Catholic Church. Pope (1846-1878 : Pius IX). Syllabus errorum (8 Dec. 1864). English
http://www.archive.org/search.php?query=creator%3A%22Sherman%2C+Edwin+Allen%2C+1829-1914%22
Subject: Jesuits
Publisher: [San Francisco?
Possible copyright status: NOT_IN_COPYRIGHT
Language: English
Call number: 2589730
Digitizing sponsor: University of Illinois Urbana-Champaign
Book contributor: University of Illinois Urbana-Champaign
Collection: americana
"The Engineer Corps of Hell; or, Rome's sappers and miners. Containing the tactics of the "militia of the Pope," of the Secret manual of the Jesuits, and other matter intensely interesting, especially to the Freemasons and lovers of civil and religious liberty, whithersoever dispersed throughout the globe (1883])"
http://members.foothills.net/ricefile/Jesuit%20secret%20instructions1.htm
"Secret Instructions
of the
Society of Jesus"
or the
JESUIT PRIESTS
Originally circulated in Manuscript until 1612
when it was published in Cracow, Poland.
Taken From the Edition
Published in 1882 in San Francisco, California.
Reprinted from the copy in the
LIBRARY OF CONGRESS
Washington, D.C.
**** ****
PREFACE
By PERITUS
The Jesuits are different. Every Catholic Priest knows this. The Jesuits have an uncanny manner financially. Operating behind the scenes, they seem very inconspicuous, but when the wills of rich Catholics, and very many non-Catholics, are filed for probate. strangely some Jesuit institution is there for a sizable amount.
They are so different in their priestly deportment and social conduct too, that other priests feel ill at ease and uncomfortable in their presence. A priestly "blast" never really gets organized until after the Jesuits have gone home. The prevailing atmosphere, when they are present, is one of uneasy suspicion. Other priests feel as though the "Jebbies" will immediately take off for the Bishop's mansion to stool on all of them. This of course is ridiculous because most bishops are just as leery of the Jesuits as are the working clergy.
Lay people also think that Jesuits are different. They speak of the Society of Jesus as the "educated clergy,"-the "teaching arm of the church". They have the "most schools"-which is true. The quality of those schools is another question. None of them, at least in the U.S. has ever won an award for the volume of scientists or philosophers it produced. Voltaire went to a Jesuit school. He said later that he learned Latin and nonsense.
The Jesuits write the most books-which is also true. In fact it is said that any Jesuit who can pen one word after another seems forced "under obedience" to write a book. Judging by a perusal of them, the subject matter or the treatment seems of very little consequence.
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Secret Instructions of the Society of Jesus
The laity are told that the Jesuits are smarter than other priests because they go to school longer. The laity do not realize that for some years those Jesuits are in their schools not as students, but as teachers-callow, young, inexperienced boys carrying on the "great tradition" of Jesuit education.
The laity, Catholic and non-Catholic, are also told that the Jesuits are much more selective in their choice of candidates than other orders or diocesan seminaries. They pick only the smarter and more promising youngsters and thus insure a continuing crop of great scholars, teachers, philosophers, orators and, not mentioned, ecclesiastical politicians.
The truth is, as clerical wags have put it, that the Jesuits have just as large a percentage of lesser Esq.'s as any other church order but they are smart enough to hide the numbskulls in their foreign missions to primitive countries. In fact, it has also been said, that this is the principal reason why the Jesuits have foreign missions.
However, in spite of these disparaging introductory qualifications, there can be no gainsaying the fact that the Jesuits possess a hard core of extremely intelligent, intensely loyal, politically shrewd, carefully calculating individuals. This has been so since the days of their founder, Ignatius of Loyola. A catalog of their names would include a large percentage of the great minds of the Roman Catholic Church since the sixteenth century.
Any honest student of church history must admit that behind the scenes, they have been the governing genius of the Vatican- even though, more often than not, an evil genius.
The Jesuit Order is an absolute monarchy. Their general, "the Black Pope" rules for life. The pattern of their own Order has molded their thinking about all other political structures, including, but not confined to, the Vatican.
The Jesuits fought the democratic aspirations of the French when they helped engineer the "Massacre of St. Bartholomew's Eve". They were the force behind Pope Pius IX and were his principal counselors. The Italian people knew that the Jesuits were the strongest opponents of the Unification of Italy and hated them accordingly. The Jesuits promoted the dogma of the Immaculate Conception and of the Infallibility of the Pope. They wart, the experts behind the experts of the First Vatican Council in 1870 just as they are of the Second Vatican Council.
It is obvious that an organization so vast (the largest in the Roman Church) covering the globe, and engaged in so many activities, some open and honorable, and others secret, delicate and "Jesuitical" would have to have a set of rules and regulations for its own internal control much more detailed and stringent than the conventional "rules" or "constitutions" of St. Benedict, St. Francis or the other run-of-the-mill orders and congregations.
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Secret Instructions of the Society of Jesus
Knowing also that the bulk of the Jesuits at the grass roots did not possess the sagacity, shrewdness and ruthlessness of the "boys" in the "back room" in Rome it was necessary that many enterprises, such as "advising" rich widows, picking of rich men's sons to be prospective Jesuits, or purging the Order of a hapless Jesuit who began to think for himself, should be speeded out in detail.
But above all things it was necessary that such regulations should be kept secret. They were to be confided only to trusted superiors and if accidentally found. they were to be denounced as base forgeries.
They are called the "MONIKA SECRETA SOCIETATIS JESU"-"The Secret Instructions of the Society of Jesus."
The average "lower-case" Jesuit, not being in on the know, will sincerely tell indignant devout inquirers that these regulations are fictitious. The smart "upper-case" Jesuit knows that he had better deny their existence. He might not live to regret his indiscretion.
The existence of the "Secret Regulations of the Jesuits" has been proven beyond all possibility of successful legal refutation.
Most unbiased historians of the Roman Catholic Church and of the Jesuits acknowledge the existence of the "Monita".
The British historian, Andrew Steinmetz, in his monumental, precisely documented, "History of the Jesuits", published in London in 1848, devotes several pages to an analysis of the genuineness and history of the "Monita". He outlines the book with the same succession of chapters and content as reproduced in this present volume. He concludes that "secret regulations" did exist, considering 1) overt statements of Jesuit Generals, 2) missing chapters in early editions of the official "Constitutions", and 3) the actual conduct of the Jesuits, in so many countries and for so long. As proof of the latter he cites the catering to the rich, the rapid acquisition of tremendous power and wealth and the infiltration of the royal powers by the Jesuits as court confessors, with their tolerance of licentiousness in order to gain power. (Vol. III, p. 363, 364, 365, 366). Of the allegations themselves he cites thousands of documented instances in the 1660 pages of his volumes.
The following paragraphs are from the autobiography of a very precise and erudite ex-Jesuit. His death places him and his words beyond the customary effective reprisals of the Order.
"The MONITA SECRETA SOCIETATIS JESU ('Secret Instruction of the Society of Jesus') first appeared in print in Cracow in 1612, after they had already been circulated in manuscript form. The editor seems to have been the ex-Jesuit Zahorowski. Almost innumerable editions and reprints in all civilized tongues followed one another. The latest edition was published at Bamberg in 1904."
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Secret Instructions of the Society of Jesus
"The importance of the publication follows from the fact that, directly after its appearance, the General of the Order, Mutius Vitelleschi, twice (in 1616 and 1617) instructed the German Jesuit, Gretser, a prominent theologian of the Order, to refute it, and that up to most recent times Jesuit after Jesuit has come forward to repudiate it."
"It is natural that the Jesuits themselves should deny the genuineness in a flood of refutations. But such denials only merit the belief or unbelief which the denial of every defendant deserves. Only sound proof can turn the scale against the genuineness of the Monita. And such proofs have not been produced up to now by the Jesuits. Nor has any convincing invalidation of the facts advanced on behalf of its genuineness been produced.
"The advocates of their genuineness rely essentially on the fact that the manuscript copies of the Monita, upon which the printed edition is based, were to be found in Jesuit colleges. The discovery of such copies in the colleges of Prague, Paris, Roermond (Holland), Munich, and Paderborn is beyond question. The copy in the Jesuit house in Paderborn was found 'in a cupboard in the Rector's room' (in scriniis rectoris). The manuscript copy at Munich, belonging to the contents of the library of the Jesuit college of this place, which was suppressed in 1773, was only found in 1870 in a secret recess behind the altar of the old Jesuit Church of St. Michael at Munich. It would be a decisive token of genuineness if it could be proved positively that the Prague copy was already there in 1611 -- i.e. before the first printed edition in 1612. J. Friedrich's statement makes this seem probable, but not certain. What the Jesuit Duhr writes to the contrary is of no value. It is certain, however, that the discovery in Prague was so disagreeable to the Jesuits that the chief champion of the spuriousness of the MONITA, the Jesuit Forer, considered it advisable to pass it over in silence in his work of repudiation, Anatomia Anatomiae Societatis Jesu. On the other hand, he zealously demonstrated-what no one disputed- that the copy at Paderborn was only brought to light after the first edition had been published. Forer's silence is the more remarkable, as a manuscript note, intended for his book, treats the Prague discovery as a fact. The saying that those who keep silence when they could and should speak seem to give consent, comes to my mind in the case of this ominous silence."
These quoted words were written by a German ex-Jesuit, Count Von Hoensbroech, after he left the Jesuit priesthood in 1900*
"Fourteen Years a Jesuit" Paul Von Hoensbroech, Cassel & Co. Ltd. London, New York 1911, Vol II p. 7-9
The chapter headings are almost verbatim identical with the chapter headings of the text reproduced in this booklet.
And therein lies a story.
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Secret Instructions of the Society of Jesus
The text of the "Secret Instructions of the Society of Jesus" reproduced here was found beneath the pallet on an adobe bed in a cottage in the Andes Mountains of Peru about a century ago.
Students of the Incas recall that prior to the expedition of the National Geographic Magazine under Hiram Bingham, in 1911, archaeologists from European countries probed the ruins of this people, one of the greatest civilizations in history.
In 1870 a French archeologist slipped unobtrusively into the office of the Secretary of the Scottish Rite of Freemasonry in San Francisco, California.
He had been sent into the remote recesses of the Andes, where Pizarro and his army had conquered the Incas more than three centuries before. He had rented a room in a tiny village. This he used as a base of his operations. To this spot he returned periodically to rest from the dangerously high altitudes and to write his reports for shipment back to France.
While he was away, the family frequently rented the same room to overnight guests. One of these happened to be a Jesuit official. On his departure he forgot a little book which he had hidden under the mattress. The French archeologist accidentally found it.
It was the "Secret Instructions of the Society of Jesus"- the top classified manual of procedure for the trusted leaders of the Jesuit Order.
It was in Latin and bore the seal, signature and attestation of the General and Secretary of the Order in Rome.
For the next few days the Frenchman labored furiously translating the work in stenographic notes into French. He then replaced the book and left.
The Jesuit returned in a few days inquiring nervously about his little black packet. He also wanted to know if anyone had occupied the room since his departure. On learning of the archeologist he began a search so relentless that the Frenchman had to leave Peru. He finally reached San Francisco and entrusted his precious but dangerous burden to Edwin A. Sherman 32 degree Mason, the Secretary of the Scottish Rite of Freemasonry in California.
Mr. Sherman included the "Secret Instructions" in his book "The Engineer Corps of Hell" published in 1882.
For several years Edwin Sherman was the Masonic Historian of California. He was highly esteemed for his great accuracy and dependability. This can be verified now by anyone who will inquire about him of the Grand Secretary of the Grand Lodge of Freemasonry at the Grand Lodge office in the Masonic Memorial Temple, 1111 California St., San Francisco, Calif.
Another point that emphasizes the credibility of this work is the identity of this copy, found in the fantastically inaccessible heights of the Andes in Peru, with the copy quoted by Count Von
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Secret Instructions of the Society of Jesus
Hoensbroech in Germany, Considering that Von Hoensbroech's rendition was translated from the German and Sherman's from Latin to French and then into English the similarity is still striking.
Here are a few examples:
Sherman: Ch. XI -- "How We Must Conduct Ourselves Unitedly Against
Those Who Have Been Expelled From the
Society."
Von Hoensbroech: "What Attitude Should Be Taken By Our Followers
In Regard to Those Dismissed From the Order?"
Sherman: Ch. VI -- "OF the Mode of Attracting Rich Widows."
Von Hoensbroech: "How May Rich Widows be Well Disposed Towards
the Society of Jesus?"
Sherman: Ch. IV -- "OF That Which We Must Charge the Preachers and
Confessors of the Great of the Earth."
Von Hoensbroech: "What Attitude Must be Taken up by
Court-Chaplains and Princely Confessors?"
The text that follows is one of the most effective documents ever written. The tremendous wealth and power of the Jesuit Order is ample proof of that contention.
Those who have observed the Jesuits from the vantage point of the secular clergy or of another order have often wondered at their astounding success in becoming the recipients of wealthy estates, of influencing prominent citizens, Catholic and non-Catholic alike, into endorsing and endowing their colleges and universities, of instilling their scholastics and other students with a spirit of self-dedication and self immolation that would make both the Pope and Hitler feel frustrated.
A careful study of the "Secret Instructions" will give the answer. Here is a plan of financial, intellectual and military strategy that should make the planners of West Point or Number 10 Downing Street feel inferior.
Check, for example the following:
Ch. II -- "THE MANNER WITH WHICH THE FATHERS OF THE SOCIETY MUST
CONDUCT THEMSELVES TO ACQUIRE AND PRESERVE THE
FAMILIARITY OF PRINCES, MAGNATES, AND POWERFUL AND RICH
PERSONS."
(Think then how well the Jesuits have done with the local State Bar, the Chamber of Commerce, national corporations, wealthy foundations, in comparison with the failure of the local corner parish clergy. Think how well Georgetown, Fordham, Marquette, and Creighton have done in comparison with the Dominicans, the Sulpicians or the Franciscans!)
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Secret Instructions of the Society of Jesus
Ch. VI-"OF THE MODE OF ATTRACTING RICH WIDOWS."
Just read them and weep, brethren! Read especially this sentence p. 8 "Insist upon the advantages of widowhood, and the inconvenience of marriage, in particular that of a repeated one, and the dangers to which she will be exposed, relatively to her particular businesses into which we are desirous of penetrating."
Ch. XI-"HOW WE MUST CONDUCT OURSELVES UNITEDLY AGAINST THOSE WHO HAVE BEEN EXPELLED FROM THE SOCIETY."
This is a portrait of the pattern of persecution and annihilation that every ex-Jesuit, and in truth, every past ex-priest knows, and every future dissident can expect.
Ch. XV-"HOW THE COMPANY MUST BE CONDUCTED WITH THE MONKS AND NUNS."
(Meaning other religious Orders-of course)
Ch. XVI-"HOW WE MUST MAKE PROFESSION OF DESPISING RICHES."
The gem of them all-really meaning "How we must pretend to despise riches."
What more vicious enemies could the bishops and diocesan clergy have than those Jesuit Monitors who wrote: "We must inquire into and note the defects of the other fathers and when we find them, we must divulge them among our faithful friends as though condoling over them." (Ch. V. p. 17)
Read the Jesuits' opinion of other religious orders "calling attention to the indolence and stupidity of the Monks as if they were cattle." (Ch. XVII P. 41)
The Jesuits themselves should be concerned with the fact that history does repeat itself. In Mexico, in Peru, in France, in Italy, in Germany, in Spain, in Portugal, in Paraguay, in Colombia, in Brazil, in Argentina, in Chile, in Austria and in very many other countries the Jesuits gained so much wealth, in land, in buildings and in money, that others became jealous.
In every country the Jesuits were thrown out. Their property and wealth was confiscated.
The Jesuits are now repeating their history in the United States of America. Their landed wealth and holdings are fabulous.
What makes them think that history will not inexorably and inevitably repeat itself again here in America?
**** ****
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Secret Instructions of the Society of Jesus
SECRET INSTRUCTIONS
OF THE
SOCIETY OF JESUS
PREFACE
These particular instructions must be guarded and kept with careful attention by the superiors, communicated with prudent caution to a few of the professors; in the meantime there does not exist any other thing so good for the Society; but we are charged with the most profound silence, and to make a false show, should they be written by any one though founded in the experience we have had. As there are various professors who are in these secrets, the Society has fixed the rule, that those who know these reserved instructions that they cannot pass in any one religious Order, whether it be of the Carthusians, to cause them to retire from that in which they live, and the inviolable silence with which they are to be guarded, all of which has been confirmed by the Holy See. Much care must be taken that they do not get out; for these counsels in the hands of strange persons to the Society, because they will give a sinister interpretation invidious to our situation.
If (unless God does not permit) we reach success, we must openly deny that the Society shelters such thoughts and to take care that it is so affirmed by those of the Society that they are ignorant by not having been communicated, which they can protest with truth, that they know nothing of such instructions; and that there does not exist other than the general printed or manuscripts, which they can present, to cause any doubt to vanish. The superiors must with prudence and discretion, inquire if any of the Society have shown these instructions to strangers; for neither for himself, or for another, they must be copied by no one, without permission of the General or of the Provincial; and when it is feared that anyone has given notice of these instructions, we shall not be able to guard so rigorous a secret; and we must assert to the contrary, all that is said in them, it will be so given to be understood, that they only show to all, to be proved, and afterwards they will be dismissed.
CHAPTER 1.
THE MANNER OF PROCEDURE WITH WHICH THE SOCIETY
MUST BE CONDUCTED WHEN CONSIDERING THE COMMENCING
OF SOME FOUNDATION.
1. To capture the will of the inhabitants of a country, it is very important to manifest the intent of the Society, in the manner prescribed in the regulations in which it is said, that the Society must labor with such ardor and force for the salvation of their neighbor as for themselves. For the better inducement of this idea, the most opportunely that we practice the most humble offices, visiting the poor, the afflicted, and the imprisoned. It is very convenient to confess with much promptness, and to hear the confessions, showing indifference, without teasing the penitents; for this, the most notable inhabitants will admire our fathers and esteem them; for the great charity they have for all, and the novelty of the subject.
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2. To have in mind that it is necessary to ask with religious modesty, the means for exercising the duties of the Society, and that it is needful to procure and acquire benevolence, principally of the secular ecclesiastics, and of persons of authority, that may be conceived necessary.
3. When called to go to the most distant places, where alms are to be received, they are to be accepted, no matter how small they may be, after having marked out the necessities of ourselves. Notwithstanding, it will be very convenient at the moment to give those alms to the poor, for the edification of those who do not have an exact understanding of the Society; and, "but we must in advance be more liberal with ourselves."
4. All must labor as if we were inspired by the same spirit; and each one must study to acquire the same styles, with the object of uniformity among so great a number of persons, edifying the whole; those who do the contrary must be expelled as pernicious.
5. In a beginning it is not convenient to purchase property; but in case they can be found, some good sites may be bought, saying that they are to belong to other persons, using the names of some faithful friends, who will guard the secret. The better to make our poverty apparent, the property nearest our college must belong to colleges the most distant, that we can prevent the princes and magistrates from ever knowing that the income of the Society has a fixed point.
6. We must not ourselves go out to reside to form colleges, except to the rich cities; for in this we must imitate Christ, who remained in Jerusalem; and as he alone, passed by the less considerable populations.
7. We must obtain and acquire of the widows all the money that we can, presenting ourselves at repeated times to their sight our extreme necessity.
8. The Superior over each province is the one to whom we must account with certainty, the income of the same; but the amount to the treasurer at Rome, it is, and must always be, an impenetrable mystery.
9. It is for us to preach and say in all parts and in all conversations, that we have come to teach the young and aid the people; and this without interest in any single species and without exception of persons, and that we are not so onerous to the people as other religious orders.
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CHAPTER II.
THE MANNER WITH WHICH THE FATHERS OF THE ORDER
MUST CONDUCT THEMSELVES TO ACQUIRE AND PRESERVE
THE FAMILIARITY OF PRINCES, MAGNATES AND POWERFUL
AND RICH PERSONS.
1. It is necessary to do all that is possible to gain completely the attentions and affections of princes and persons of the most consideration; for that, who, being on the outside, but in advance, all of them will be constituted our defenders.
2. As we have learned by experience that princes and potentates are generally inclined to the favor of the ecclesiastics, when these disseminate their odious actions, and when they give an interpretation that they favor, as is to be noted among the married, contract with their relations or allies; or in other similar things; assembling much with them, to animate those who may be found in this case, saying to them that we confide in the assurance of the exemptions, that by intervention of us fathers, which the Pope will concede, if he is made to see the causes, and will present other examples of similar things, exhibiting at the same time the sentiments that we favor, under the pretext of the common good and THE GREATER GLORY OF GOD that is the object of the Society.
3. If at this same assembly the prince treats of doing something, that will not be agreeable to all the great men, for which we are to stir up and investigate, meanwhile, counseling others to conform with the prince, without ever descending to treat of particulars, for fear there may not be a successful issue of the matter, for which the Society will be imputed blame; and for this, if this action shall be disapproved, there will be advertences presented to the contrary that may be absolutely prohibited and put in jeopardy, the authority of some of the fathers, of whom it can be said with certainty, that they have not had notice of the Secret Instructions; for that, it can be affirmed with an oath, that the calumny to the Society, is not true in respect to that which is imputed to it.
4. To gain the good will of Princes, it will be very convenient to insinuate with skill; and for third persons, that we fathers, are a means to discharge honorable and favorable duties in the courts of other kings and princes, and more than any one else in that of the Pope. By this means we can recommend ourselves and the Society; for the same, no one must be charged with this commission but the most zealous persons and well versed in our institute.
5. Aiming especially to bring over the will of the favorites of princes and of their servants, by means of presents and pious offices, that they may give faithful notice to us fathers of the character and inclinations of the princes and great men. Of this manner the Society can gain with facility as much to one as to others.
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6. The experience we have had, has made us acquainted with the many advantages that have been taken by the Society of its intervention in the marriages of the House of Austria, and of those which have been effected in other kingdoms, France, Poland, and in various duchies. Forasmuch assembling, proposing with prudence, selecting choice persons who may be friends and families of the relatives, and of the friends of the Society.
7. It will be easy to gain the princesses, making use of their valets; by that, coming to feed and nourish with relations of friendship, by being located at the entrance in all parts, and thus become acquainted with the most intimate secrets of the familiars.
8. In regard to the direction of the consciences of great men, we confessors must follow the writers who concede the greater liberty of conscience. The contrary of this is to appear too religious; for that they will decide to leave others and submit entirely to our direction and counsels.
9. It is necessary to make reference to all the merits of the
Society; to the princes and prelates, and to as many as can lend much aid to the Society, after having shown the transcendence of its great privileges.
10. Also, it will be useful to demonstrate, with prudence and skill, such ample power which the Society has, to absolve, even in the reserved cases, compared with that of other pastors and priests; also, that of dispensing with the fasts, and of the rights which they must ask and pay, in the impediments of marriage, by which means many persons will recur to us, whom it will be our duty to make agreeable.
11. It is not the less useful to invite them to our sermons, assemblies, harangues, declamations, etc., composing odes in their honor, dedicating literary works or conclusions; and if we can for the future, give dinners and greetings of divers modes.
12. It will be very convenient to take to our care the reconciliation of the great, in the quarrels and enmities that divide them; then by this method we can enter, little by little, into the acquaintance of their most intimate friends and secrets; and we can serve ourselves to that party which will be most in favor of that which we present.
13. If there should be some one at the service of a monarch or prince, and he were an enemy of our Society, it is necessary to procure well for ourselves better than for others, making him a friend, employing promises, favors, and advances, which shall be in proportion to the same monarch or prince.
14. No one shall recommend to a prince any one, nor make advances to any who have gone out from us, being outside of our Society, and in particular to those who voluntarily verified, for yet when they dissimulate they will always maintain an inextinguishable hatred to the Society.
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In fine, each one must procure and search for methods to increase the affection and favor of princes, of the powerful, and of the magistrates of each population, that whenever occasion is offered to support, we can do much with efficacy and good faith, in benefiting ourselves, though contrary to their relations, allies and friends.
CHAPTER III.
HOW THE SOCIETY MUST BE CONDUCTED WITH THE GREAT
AUTHORITIES IN THE STATE, AND IN CASE THEY ARE NOT
RICH WE MUST LEND OURSELVES TO OTHERS.
1. The care consigned to us, that we must do all that is possible, for to conquer the great; but it is also necessary to gain their favor to combat our enemies.
2. It is very conducive to value their authority, prudence and counsels, and induce them to despise wealth, at the same time that we procure gain and employ those that can redeem the Society; tacitly valuing their names, for acquisition of temporal goods if they inspire sufficient confidence.
3. It is also necessary to employ the ascendant of the powerful, to temper the malevolence of the persons of a lower sphere and of the rabble against our Society.
4. It is necessary to utilize, whenever we can, the bishops, prelates and other superior ecclesiastics, according to the diversity of reason, and the inclination we manifest.
5. In some points it will be sufficient to obtain of the prelates and curates, that which it is possible to do, that their subjects respect the society; and that obstructing the exercise of its functions among those who have the greatest power, as in Germany, Poland, etc. It will be necessary to exhibit the most distinguished attentions for that, mediating its authority and that of the princes, monasteries, parishes, priorates, patronates, the foundations of the churches and the pious places, can come to our power. Because we can with more facility where the Catholics will be found mixed with heretics. It is necessary to make such prelates see the utility and merit that we have in all this, and that never will they have so much valuation from the priests, friars, and for the future from the faithful. If making these changes, it is necessary to publicly praise their zeal, although written, and to perpetuate the memory of their actions.
6. For this it is necessary to labor, to the end, that the prelates will place in the hands of us fathers, as confessors and counselors; and if they aspire to more elevated positions in the Court of Rome, we must unite in their favor and aid their pretensions with all our forces, and by means of our influence.
7. We must be watchful that when the bishops are instituting principal colleges and parochial churches, that the faculties are taken from the Society, and placed in both vicarious establishments, with the charge of cures, and that the Superior of
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the Society to be, that all the government of these churches shall pertain to us, and that the parishioners shall be our subjects, of the method that all can be placed in them.
8. Where there are those of the academies who have been driven out from us, and are contrary; where the Catholics or the heretics obstruct our installation, we will compound with the prelates, and make ourselves the owners of the first cathedrals; for thus shall we make them to know the necessities of the Society.
9. Over all, we must be very certain to procure the protection and affection of the prelates of the Church, for the cases of beatification or canonization of ourselves; in whose subjects convened further, to obtain letters from the powerful and of the princes, that the decisions may be promptly attained in the Catholic Court.
10. If it shall be accounted that the prelates or magnates should send commissioned representatives, we must put forth all ardor, that no other priests, who are in dispute with us, shall be sent; for the reason, that they shall not communicate their animadversion, discrediting us in the cities and provinces we inhabit; and that if they pass by other provinces and cities, where there are colleges, they will be received with affection and kindness, and be so splendidly treated as a religious modesty will permit.
CHAPTER IV.
OF THAT WHICH WE MUST CHARGE THE PREACHERS
AND CONFESSORS OF THE GREAT OF THE EARTH.
1. Those of us who may be directed to the princes and illustrious men, of the manner in which we must appear before them, with inclination unitedly "to the greater glory of God," obtaining-with its austerity of conscience, that the same princes are persuaded of it; for this direction we must not travel in a principle to the exterior or political government, but gradually and imperceptibly.
2. Forasmuch there will be opportunity and conducive notices at repeated times, that the distribution of honors and dignities in the Republic is an act of justice; and that in a great manner it will be offending God, if the princes do not examine themselves and cease carrying their passions, protesting to the same with frequency and severity, that we do not desire to mix in the administration of the State; but when it shall become necessary to so express ourselves thus, to have your weight to fill the mission that is recommended. Directly that the sovereigns are well convinced of this, it will be very convenient to give an idea of the virtues that may be found to adorn those that are selected for the dignities and principal public changes; procuring then and recommending the true friends of the Society; notwithstanding, we must not make it openly for ourselves, but by means of our friends who have intimacy with the prince that it is not for us to talk him into the disposition of making them.
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3. For this watchfulness our friends must instruct the confessors and preachers of the Society near the persons capable of discharging any duty, that over all, they must be generous to the Society; they must also keep their names, that they may insinuate with skill, and upon opportune occasions to princes, well for themselves or by means of others.
4. The preachers and confessors will always present themselves so that they must comport with the princes, lovable and affectionate, without ever shocking them in sermons, nor in particular conversations, presenting that which rejects all fear, and exhorting them in particular to faith, hope and justice.
5. Never receive gifts made to any one in particular, but that for the contrary; but picture the distress in which the Society or college may be found, as all are alike; having to be satisfied with assigning each one a room in the house, modestly furnished; and noticing that your garb is not over nice; and assist with promptness to the aid and counsel of the most miserable persons of the palace; but that you do not say it of them, but only those who have agreed to serve the powerful.
6. Whenever the death occurs of any one employed in the palace, we must take care of speaking with anticipation, that they fail in the nomination of a successor, in their affection for the Society; but giving no appearance to cause suspicion that it was the intent of usurping the government of the prince; for which, it must not be from us that it is said; take a part direct; but assembling of faithful or influential friends who may be found in a position of rousing the hate of one and another until they become inflamed.
CHAPTER V.
OF THE MODE OF CONDUCTING THE SOCIETY WITH RESPECT TO OTHER ECCLESIASTICS WHO HAVE THE SAME DUTIES AS OURSELVES IN THE CHURCH.
1. It is necessary to help with valor these persons, and manifest in their due time to the princes and lords that are always ours, and being constituted in power, that our Society contains essentially the perfection of all the other orders, with the exception of singing and manifesting an exterior of austerity in the mode of life and in dress; and that if in some points they excel the communities of the Society, this shines with greater splendor in the Church of God.
2. We must inquire into and note the defects of the other fathers (non-Jesuit priests), and when we find them, we must divulge them among our faithful friends, as condoling over them; we must show that such fathers do not discharge with certainty, that we do ourselves the functions, that some and others recommend.
3. It is necessary that the fathers of our Society oppose with all their power the other fathers who intend to found houses of education to instruct the youths among the populations where ours are found teaching with acceptation and approval; and it will be
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very convenient to indicate our projects to princes and magistrates, that such people will excite disturbances and commotions if they are not prohibited from teaching; and that in the last result, the damage will fall upon the educated, by being instructed by a bad method, without any necessity; posting them that the Society is sufficient to teach the youth. In case the fathers bear letters of the Pontificate, or recommendations from the Cardinals, we must work in opposition to them, making the princes and great men to point out to the Pope the merits of the Society and its intelligence for the pacific instruction of the youths, to which end, we must have and obtain certifications of the authorities upon our good conduct and sufficiency.
4. Having notwithstanding to form duties, our fathers in displaying singular proofs of our virtue and erudition, making them to exercise the alumni (graduates) in their studies in methods of functions, scholars of diversion, capable of drawing applause, making for supposition, these representations in the presence of the great magistrates and concurrence of other classes.
CHAPTER VI.
OF THE MODE OF ATTRACTING RICH WIDOWS.
1. We must elect effective fathers already advanced in years, of lively complexion and conversation, agreeable to visit these ladies, and whence they can promptly note in them appreciation or affection for our Society; making offerings of good works and the merits of the same; that, if they accept them, and succeed in having them frequent our temples, we must assign to them a confessor, who will be able of guiding them in the ways that are proper, in the state of widowhood, making the enumeration and praises of satisfaction that should accompany such a state; making them believe and yet with certainty that they who serve as such, is a merit for etemal life, being efficacious to relieve them from the pains of purgatory.
2. The same confessor will propose to them to make and adorn a little chapel or oratory in their own house, to confirm their religious exercises, because by this method we can shorten the communication, more easily hindering those who visit others; although if they have a particular chaplain, and will content to go to him to celebrate the mass, making opportune advertencies to her who confesses, to the effect and treating her as being left to be overpowered by said Chaplain.
3. We must endeavor skillfully but gently to cause them to change respectively to the Order and to the method of the House, and to conform as the circumstances of the person will permit, to whom they are directed, their propensities, their piety, and yet to the place and situation of the edifice.
4. We must not omit to have removed, little by little, the servants of the house that are not of the same mind with ourselves, proposing that they be replaced by those persons who are dependent on us, or who desire to be of the Society; for by this method we can be placed in the channel of communication of whatever passes in the family.
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5. The constant watch of the confessor will have to be, that the widow shall be disposed to depend on him totally, representing that her advances in grace are necessarily bound to this submission.
6. We are to induce her to the frequency of the sacraments, and especially that of penitence, making her to give account of her deeper thoughts and intentions; inviting her to listen to her confessor, when he is to preach particular promising orations; recommending equally the recitation each day of the litanies and the examination of conscience.
7. It will be very necessary in the case of a general confession, to enter extensively into all of her inclinations; for that it will be to determine her, although she may be found in the hands of others.
8. Insist upon the advantages of widowhood, and the inconvenience of marriage; in particular that of a repeated one, and the dangers to which she will be exposed, relatively to her particular businesses into which we are desirous of penetrating.
9. We must cause her to talk of men whom she dislikes, and to see if she takes notice of anyone who is agreeable, and represent to her that he is a man of bad life; procuring by these means disgust of one and another, and repugnant to unite with anyone.
10. When the confessor has become convinced that she has decided to follow the life of widowhood, he must then proceed to counsel her to dedicate herself to a spiritual life, but not to a monastic one, whose lack of accommodations will show how they live; in a word, we must proceed to speak of the spiritual life of Pauline and of Eustace, &c. The confessor will conduct her at last, that having devoted the widow to chastity, to not less than for two or three years, she will then be made to renounce a second nuptial forever. In this case she will be found to have discarded all sorts of relations with men, and even the diversions between her relatives and acquaintances, we must protest that she must unite more closely to God. With regard to the ecclesiastics who visit her, or to whom she goes out to visit, when we cannot keep her separate and apart from all others, we must labor that those with whom she treats shall be recommended by ourselves or by those who are devoted to us.
11. In this state, we must inspire her to give alms, under the direction, as she will suppose, or her spiritual father; then it is of great importance that they shall be employed with utility; more, being careful that there shall be discretion in counsel, causing her to see that inconsiderate alms are the frequent causes of many sins, or serve to torment at last, that they are not the fruit, nor the merit which produced them.
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CHAPTER VII.
SYSTEM WHICH MUST BE EMPLOYED WITH WIDOWS
AND METHODS OF DISPOSING OF THEIR PROPERTY.
1. It will be necessary to inspire her to continue to persevere in her devotion and the exercise of good works and of disposition, in not permitting a week to pass, to give away some part of her over plus, in honor of Jesus Christ, of the Holy Virgin and of the Saint she has chosen for her patron; giving this to the poor of the Society or for the ornamenting of its churches, until she has absolutely disposed of the first fruits of her property as in other times did the Egyptians.
2. When the widows, the more generally to practice their alms, must be given to know with perseverance, their liberality in favor of the Society; and they are to be assured that they are participants in all the merits of the same, and of the particular indulgences of the Provincial; and if they are persons of much consideration, of the General of the Order.
3. The widows who having made vows of chastity, it will be necessary for them to renew them twice per annum, conforming to the custom that we have established; but permitting them notwithstanding, that day some honest freedom from restraint by our fathers.
4. They must be frequently visited, treating them agreeably; referring them to spirited and diverting histories, conformable to the character and inclination of each one.
5. But that they may not abate, we must not use too much rigor with them in the confessional; that it may not be, that they by having empowered others of their benevolence, that we do not lose confidence of recovering their adhesion, having to proceed in all cases with great skill and caution, being aware of the inconstancy natural to woman.
6. It is necessary to have them do away with the habit of frequenting other churches, in particular those of convents; for which it is necessary to often remind them, that in our Order there are possessed many indulgences that are to be obtained only partially by all the other religious corporations.
7. To those who may be found in the case of the garb of mourning, they will be counseled to dress a little more agreeable, that they may at the same time, unite the aspect of mourning with that of adornment, to draw them away from the idea of being found directed by a man who has become a stranger to the world. Also with such, that they may not be very much endangered, or particularly exposed to volubility, we can concede to them, as if they maintained their consequence and liberality, for and with the society, that which drives ensuality away from them, being with moderation and without scandal.
8. We must manage that in the houses of the widows there shall be honorable young ladies, of rich and noble families; that little by little they become accustomed to our direction and mode of life;
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and that they are given a director elected and established by the confessor of the family, to be permanently and always subject to all the reprehensions and habits of the Society; and if any do not wish to submit to all, they must be sent to the houses of their fathers, or to those from which they were brought, accusing them directly of extravagance and of glaring and stained character.
9. The care of the health of the widows, and to proportion some amusement, it is not the least important that we should care for their salvation; and so, if they complain of some indisposition, we must prohibit the fast, the hair cloth girdle, and the discipline, without permitting them to go to church; further continue the direction, cautiously and secretly with such, that they may be examined in their houses; if they are given admission into the garden, and edifice of the college, with secrecy; and if they consent to converse and secretly entertain with those that they prefer.
10. To the end that we may obtain, that the widows employ their utmost obsequiousness to the Society, it is the duty to represent to them the perfection of the life of the holy, who have renounced the world, estranged themselves from their relations, and despising their fortunes, consecrating themselves to the service of the Supreme Being with entire resignation and content. It will be necessary to produce the same effect, that those who turn away to the Constitutions of the Society, and their relative examination to the abandonment of all things. We must cite examples of the widows who have reached holiness in a very short time; giving hopes of their being canonized, if their perseverance does not decay; and promising for their cases our influence with the Holy Father.
11. We must impress in their souls the persuasion that, if they desire to enjoy complete tranquility of conscience it will be necessary for them to follow without repugnance, without murmuring, nor tiring, the direction of the confessor, so in the spiritual, as in the eternal, that she may be found destined to the same God, by their guidance.
12. Also we must direct with opportunity, that the Lord does not desire that they should give alms, nor yet to fathers of an exemplary life, known and approved, without consulting beforehand with their confessor, and regulating the dictation of the same.
13. The confessors must take the greatest care, that the widows and their daughters of the confessional, do not go to see other fathers (i.e. non-Jesuit priests) under any pretext, nor with them. For this, we must praise our Society as the Order most illustrious of them all; of greater utility in the Church, and of greater authority with the Pope and with the princes; perfection in itself; then dismiss the dream of them, and menace them, that we can, and that we are no correspondents to them, we can say, that we do not consent to froth and do as among other monks who count in their convents many ignorant, stupid loungers who are indolent in regard to the other life, and intriguers in that to disorder, &c.
14. The confessors must propose and persuade the widows to assign ordinary pensions and other annual quotas to the colleges and houses of profession for their sustenance with especially to
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the professed house at Rome; and not forgetting to remind them of the restoration of the ornaments of the temples and replenishing of the wax, the wine, and other necessaries for the celebration of the mass.
15. If they do not make relinquishment of their property to the Society, it will be made manifest to them, on apparent occasion in particular, when they are found to be sick, or in danger of death; that there are many colleges to be founded; and that they may be excited with sweetness and disinterestedness, to make some disbursements as merit for God, and in that they can found his eternal glory.
16. In the same manner, we must proceed with regard to princes and other well doers, making them to see that such foundations will be made to perpetuate their memory in this world, and gain eternal happiness, and if some malevolent persons adduce the example of Jesus Christ, saying, that then he had no place to recline his head, the Society bearing his name should be poor in imitation of himself, we must make it known and imprint it in the imagination of those, and of all the world, that the Church has varied, and that in this day we have become a State; and we must show authority and grand measures against its enemies that are very powerful, or like that little stone prognosticated by the prophet, that, divided, came to be a great mountain. Inculcate constantly to the widows who dedicate their alms and ornaments to the temples, that the greater perfection is in disposing of the affection and earthly things, ceding their possession to Jesus Christ and his companions.
17. Being very little, that which we must promise to the widows, who dedicate and educate their children for the world, we must apply some remedy to it.
CHAPTER VIII.
METHODS BY WHICH THE CHILDREN OF RICH WIDOWS
MAY BE CAUSED TO EMBRACE THE RELIGIOUS STATE,
OR OF DEVOTION.
1. To secure our object, we must create the custom, that the mothers treat them severely, and show to them, that we are in love with them. Coming to induce the mothers to do away with their tastes, from the most tender age, and regarding, restraining, &c., &c., the children especially; prohibiting decorations and adornments when they enter upon competent age; that they are inspired in the vocation for the cloister, promising them an endowment of consideration, if they embrace a similar state; representing to them the insipidity that is brought with matrimony, and the disgust that has been experienced in it; signifying to them the weight they would sit under, for not having maintained in the celibate. Lastly, coming to direct in the conclusions arrived at by the daughters of the widows, so fastidious of living with their mothers, that their feet will be directed to enter into a convent.
2. We must make ourselves intimate with the sons of the widows, and if for them an object or the Society, and cause them to penetrate the intent of our colleges, making them to see things that can call
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their attention by whatever mode, such as gardens, vineyards, country houses, and the farm houses where the masters go to recreate; talk to them of the voyages the Jesuits have made to different countries, of their treating with princes, and of much that can capture the young; cause them to note the cleanliness of the refectory, the commodiousness of the lodges, the agreeable conversation we have among ourselves, the suavity of our rule, and that we have all for the object of the greater glory of God; show to them the preeminence of our Order over all the others, taking care that the conversations we have shall be diverting to pass to that of piety.
3. At proposing to them the religious state, have care of doing so, as if by revelation; and in general, insinuating directly with sagacity, the advantage and sweetness of our institute above all others; and in conversation cause them to understand the great sin that will be committed against the vocation of the Most High; in fine, induce them to make some spiritual exercises that they may be enlightened to the choice of this state.
4. We must do all that is possible that the masters and professors of the youth indicated shall be of the Society, to the end, of being always vigilant over these, and counsel them; but if they cannot be reduced, we must cause them to be deprived of some things, causing that their mothers shall manifest their censure and authority of the house, that they may be tired of that sort of life; and if, finally, we cannot obtain their will to enter the Society, we must labor; because we can remand them to other colleges of ours that are at a distance, that they may study, procuring impediment, that their mothers show endearment and affection, at the same time, continuing for our part, in drawing them to us by suavity of methods.
CHAPTER IX.
UPON THE AUGMENTING OF REVENUE IN THE COLLEGES.
1. We must do all that is possible, because we do not know if bound with the last vow of him, who is the claimant of an inheritance, meanwhile we do not know if it is confirmed, to not be had in the Society a younger brother, or of some other reason of much entity. Before all, that which we must procure, are the augmentations of the Society with rules to the ends agreed upon by the superiors, which must be conformable: for that the Church returns to its primitive splendor for the greater glory of God; of fate that all the clergy shall be found animated by a united spirit. To this end, we must publish by all methods, that the Society is composed in part of professors so poor, that are wanting of the most indispensable, to not be for the beneficence of the faithful; and that another part is of fathers also poor, although living upon the product of some household property; but not to be grievous to the public, in the midst of their studies, their ministry, as are other ordinary mendicants. The spiritual directors of princes, great men, accommodating widows, and of whom we have abundant hope, that they will be disposed at last to make gifts to the Society in exchange for spiritual and eternal things, that will be proportioned, the lands and temporalities which they possess; for the same, carrying always the idea, that we are not to lose the
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occasion of receiving always as much as may be offered. If promises and the fulfillment of them is retarded, they are to be remembered with precaution, dissimulating as much as we can the coveting of riches. When some confessor of personages or other people, will not be apt, or wants subtility, that in these subjects is indispensable, he will be retired with opportunity, although others may be placed anticipated; and if it be entirely necessary to the penitents, it will be made necessary to take out the destitute to distant colleges, representing that the Society has need for them there; because it being known that some young widows, having unexpectedly failed, the Society not having the legacy of very precious movables, having been careless by not accepting in due time. But to receive these things, we could not attend at the time, and only at the good will of the penitent.
2. To attract the prelates, canonicals and other rich ecclesiastics, it is necessary to employ certain arts, and in place procuring them to practice in our houses spiritual exercises, and gradually and energetically of the affection that we profess to divine things; so that they will be affectionate towards the Society and that they will soon offer pledges of their adhesion.
3. The confessors must not forget to ask with the greatest caution and on adequate occasions of those who confess, what are their names, families, relatives, friends, and properties, informing their successors who follow them, the state, intention in which they will be found, and the resolution which they have taken; that which they have not yet determined obtaining, having to form a plan for the future to the Society. When it is founded, whence directly there are hopes of utility; for it will not be convenient to ask all at once; they will be counseled to make their confession each week, to disembarrass the conscience much before, or to the title of penitence. They will be caused to inform the confessor with repetition, of that which at one time they have not given sufficient light; and if they have been successful by this means, she will come, being a woman, to make confession with frequency, and visit our church; and being a man, he will be invited to our houses and we are to make him familiar with ourselves.
4. That which is said in regard to widows, must have equal application to the merchants and neighbors of all classes, as being rich and married, but without children, of that plan by which the Society can arrive to be their heirs, if we put in play the measures that we may indicate; but over all, it will be well to have present, as said, near the rich devotees that treat with us, and of whom the vulgar can murmur, when more, if they are of a class not very elevated.
5. Procuring for the rectors of the colleges entrance for all the ways of the houses, parks, groves, forests, lawns, arable lands, vineyards, olive orchards, hunting grounds, and whatever species of inheritances which they meet with in the end of their rectory; if their owners pertain to the nobility, to the clergy, or are negotiators, particulars, or religious communities, inquiring the revenues of each one, their loads and what they pay for them. All these dates or notices they are to seek for with great skill and to a fixed point, energetically yet from the confessional, then
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of the relations of friendship; or of the accidental conversations; and the confessor meets with a penitent of possible, he will be placed in knowledge of the rector, obtaining by all methods the one conserved.
6. The essential point to build upon, is the following: that we must so manage, that in the ends we gain the will and affections of our penitents, and other persons with whom we treat, accommodating ourselves to their inclinations if they are conducive. The Provincials will take care to direct some of us to points, in which reside the nobility and the powerful; and if the Provincials do not act with opportunity, the rectors must notice with anticipation, the crops (the field of operations) that are there, which we go to examine.
7. When we receive the sons of strong houses in the Society, they must show whether they will be easy to acquire the contracts and titles of possession; and if so they were to enter of themselves, of which they may be caused to cede some of their property to the college, or the usufruct (profit) or for rent, or in other form, or if they can come for a time into the Society, the gain of which may be very much of an object, to give a special understanding to the great and powerful, the narrowness in which we live, and the debts that are pressing us.
8. When the widows, or our married devoted women, do not have more than daughters, we must persuade them to the same life of devotion, or to that of the cloister; but that except the endowment that they may give, they can enter their property in the Society gently; but when they have husbands, those that would object to the Society, they will be catechized; and others who desire to enter as religiousness in other Orders, with the promise of some reduced amount. When there may be an only son, he must be attracted at all cost, inculcating the vocation as made by Jesus Christ; causing him to be entirely disembarrassed from the fear of its fathers, and persuading him to make a sacrifice very acceptable to the Almighty, that he must withdraw to His authority, abandon the paternal house and enter in the Society; the which, if he so succeeds, after having given part to the General, he will be sent to a distant novitiate; but if they have daughters, they will primarily dispose the daughters for a religious life; and they will be caused to enter into some monastery, and afterwards be received as daughters in the Society, with the succession of its properties.
9. The Superiors will place in the channel of the circumstances, the confessors of these widows and married people, that they on all future occasions may act for the benefit of the Society; and when by means of one, they cannot take our part he will be replaced with another; and if it is made necessary, he will be sent to great distances, of a manner that he cannot follow understandingly with these families.
10. If we succeed in convincing the widows and devoted persons, who aspire with fervor to a perfect life, and that the better means to obtain it is by ceding all their properties to the Society, supporting by their revenues, that they will be religiously administered until their death, conforming to the
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degree of necessity in which they may be found, and the just reason that may be employed for their persuasion is, that by this mode, they can be exclusively dedicated to God; without attentions and molestations, which would perplex them, and that it is the only road to reach the highest degree of perfection.
11. The Superiors craving the confidence of the rich, who are attached to the Society, delivering receipts of its proper hand writing whose payment afterwards will differ; not forgetting to often visit those who loan, to exhort them above all in their infirmities of consideration, as to whom will devolve the papers of the debt; because it is not so to be found mention of the Society in their testament; and by this course we must acquire properties, without giving cause for us to be hated by the heirs.
12. We must also in a grand manner ask for a loan, with payment of annual interest, and employ the same capital in other speculation to produce greater revenues to the Society; for at such a time, succeeding to move them with compassion to that which they will lend to us, we will not lose the interest in the testament of donation, when they see that they found colleges and churches.
13. The Society can report the utilities of commerce, and value the name of the merchant of credit, whose friendship we may possess.
14. Among the peoples where our fathers reside, we must have physicians faithful to the Society, whom we can especially recommend to the sick, and to paint under an aspect very superior to that of other religious orders, and secure direction that we shall be called to assist the powerful, particularly in the hour of death.
15. That the confessors shall visit with assiduity the sick, particularly those who are in danger, and to honestly eliminate the other fathers, which the superiors will procure, when the confessor sees that he is obliged to remove the other from the suffering, to replace and maintain the sick in his good intentions. Meanwhile we must inculcate as much as we can with prudence, the fear of hell, &c., &c., or when, the lesser ones of purgatory; demonstrating that as water will put out fire, so will the same alms blot out the sin; and that we cannot employ the alms better, than in the maintaining and subsidizing of the persons, who, by their vocation, have made profession of caring for the salvation of their neighbor; that in this manner the sick can be made to participate in their merits, and find satisfaction for their own sins; placing before them that charity covereth a multitude of sins; and that also, we can describe that charity, is as a nuptial vestment, without which, no one can be admitted to the heavenly table. in fine it will be necessary to move them to the citations of the scriptures, and of the holy fathers, that according to the capacity of the sick, we can judge what is most efficacious to move them.
16. We must teach the women, that they must complain of the vices of their husbands, and the disturbances which they occasion, that they can rob them in secret of some amounts of money, to offer to God, in expiation of the sins of their husbands, and to obtain their pardon.
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CHAPTER X.
OF THE PARTICULAR RIGOR OF DISCIPLINE
IN THE SOCIETY.
1. If there shall be anyone dismissed under any protest, as an enemy of the Society, whatever may be his condition, or age; all those who have been moved to become the devotees of our churches; or of visiting ourselves; or who having been made to take the alms on the way to other churches; or who having been found to give to other fathers; or who having dissuaded any rich man, and well intentioned towards our Society, or giving anything; or in the time in which he can dispose of his properties, having shown great affection for his relations with this Society; because it is a great proof of a mortified disposition; and we conclude that the professions are entirely mortified; or also, that he having scattered all the alms of the penitents, or of the friends of the Society, in favor of his poor relations. Furthermore, that he may not complain afterwards of the cause of his expulsion, it will be necessary to thrust him from us directly; but we can prohibit him from hearing confessions, which will mortify him, and vex him by imposing upon him most vile offices, obliging him each day to do things that are the most repugnant; he will be removed from the highest studies and honorable employments; he will be reprimanded in the chapters by public censures; he will be excluded from the recreations and prohibited from all conversation with strangers; he will be deprived of his vestments and the uses of other things when they are not indispensable, until he begins to murmur and becomes impatient; then he can be expelled as a shameful person, to give a bad example to others; and if it is necessary to give account to his relatives, or to the prelates of the Church, of the reason for which he has been thrust out, it will be sufficient to say that he does not possess the spirit of the Society.
2. Furthermore, having also expelled all those who may have scrupled to acquire properties for the Society, we must direct, that they are too much addicted to their own judgment. If we desire to give reason of their conduct to the Provincials, it is necessary not to give them a hearing; but call for the rule, that they are obligated to a blind obedience.
3. It will be necessary to note, whence the beginning and whence their youth, those who have great affection for the Society; and those which we recognize their affection until the furthest orders, or until their relatives, or until the poor shall be necessarily disposed, little by little, as carefully said, to go out; then they are useless.
CHAPTER XI.
HOW WE MUST CONDUCT OURSELVES
UNITEDLY AGAINST THOSE
WHO HAVE BEEN EXPELLED FROM THE SOCIETY.
1. As those whom we have expelled, when knowing little or something of the secrets, the most times are noxious to the Society for the same, it shall be necessary to obviate their efforts by the following method, before thrusting them out; it will be necessary
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to obligate them to promise, by writing, and under oath, that they will never by writing or speaking, do anything which may be prejudicial to the Society; and it will be good that the Superiors guard a point of their evil inclinations, of their defects and of their vices; that they are the same, having to manifest in the discharge of their duties, following the custom of the Society, for that, if it should be necessary, this point can serve near the great, and the prelates to hinder their advancement.
2. Constant notice must be given to an the colleges of their having been expelled; and we must exaggerate the general motives of their expulsion; as the little mortification of their spirit; their disobedience; their little love for spiritual exercises; their self love, &c., &c. Afterwards, we must admonish them, that they must not have any correspondence with them; and they must speak of them as strangers; that the language of all shall be uniform, and that it may be told everywhere, that the Society never expels any one without very grave causes, and that as the sea casts up dead bodies, &c., &c. We must insinuate with caution, similar reasons to these, causing them to be abhorred by the people, that for their expulsion it may appear plausible.
3. In the domestic exhortations, it will be necessary to persuade people that they have been turned out as unquiet persons; that they continue to beg each moment to enter anew into the Society; and it will be good to exaggerate the misfortunes of those who have perished miserably, after having separated from the Society.
4. It will also be opportune to send forth the accusations, that they have gone out from the Society, which we can formulate by means of grave persons, who will everywhere repeat that the Society never expels any one but for grave causes; and that they never part with their healthy members; the which they can confirm by their zeal, and show in general for the salvation of the souls of them that do not pertain to them; and how much greater will it not be for the salvation of their own.
5. Afterwards, the Society must prepare and attract by all classes of benefits, the magnates, or prelates, with whom those who have been expelled begin to enjoy some authority and credit. It will be necessary to show that the common good of an Order so celebrated as useful in the Church, must be of more consideration, than that if a particular one who has been cast out. If an this affliction preserves some affection for those expelled, it will be good to indicate the reasons which have caused their expulsion; and yet exaggerate the causes the more that they were not very true; with such they can draw their conclusions as to the probable consequences.
6. Of all modes, it will be necessary that they particularly have abandoned the Society by their own free will; not being promoted to a single employment or dignity in the Church; that they would not submit themselves and much that pertains to the Society; and that all the world should withdraw from them that desire to depend on them.
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7. Procuring soon, that they are removed from the exercise of the functions celebrated in the Church, such as the sermons, confessions, publication of books, &c., &c., so that they do not win the love and applause of the people. For this, we must come to inquire diligently upon their life and their habits; upon their occupations, &c., &c., penetrate into their intentions, for the which, we must have particular correspondence with some of the family in whose house they live, of those who have been expelled. In surprising something reprehensible in them or worthy of censure, which is to be divulged by people of medium quality; giving in following the steps conducive to reach the hearing of the great, and the prelates, who favor then, that they may be caused to fear that the infamy will relapse upon themselves. If they do nothing that merits reprehension, and conduct themselves well, we must curtail them by subtle propositions and captious phrases, their virtues and meritorious actions, causing that the idea that has been formed of them, and the faith that is had in them, may little by little be made to disappear; this is of great interest for the Society, that those whom we repel, and more principally those who by their own will abandon us, shall be sunk in obscurity and oblivion.
8. We must divulge without ceasing the disgraces and sinister accidents that they bring upon them, notwithstanding the faithful, who entreat for them in their prayers, that they may not believe that we work from impulses of passion. In our houses we must exaggerate by every method these calamities, that they may serve to hinder others.
CHAPTER XII.
WHO MAY COME THAT THEY MAY BE SUSTAINED
AND PRESERVED IN THE SOCIETY.
1. The first place in the Society pertains to the good operators; that is to say, those who cannot procure less for the temporal than for the spiritual good of the Society; such as the confessors of princes, of the powerful, of the widows, of the rich pious women, the preachers and the professors who know all these secrets.
2. Those who have already failed in strength or advanced in years; conforming to the use they have made of their talents in and for the temporal good of the Society; of the manner which has attended them in days that are passed; and further, are yet convenient instruments to give part to the Superiors of the ordinary defects which are to be noted in ourselves, for they are always in the house.
3. We must never expel but in case of extreme necessity, for fear of the Society acquiring a bad reputation.
4. Furthermore, it will be necessary to favor those who excel by their talent, their nobleness and their fortune; particularly if they have powerful friends attached to the Society; and if they themselves have for it a sincere appreciation, as we have already said before. They must be sent to Rome, or to the universities of
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greater reputation to study there; or in case of having studied in some province, it will be very convenient that the professors attend to them with special care and affection. Meanwhile, they not having conveyed their property to the Society, we must not refuse them anything; for after confirming the cession, they will be disappointed as the others, notwithstanding guarding some consideration for the past.
5. Having also especial consideration on the part of the Superiors, for those that have brought to the Society, a young notable, placed so that they are given to know the affection made to it; but if they have not professed, it is necessary to take care of not having too much indulgence with them, for fear that they may return at another time, to carry away those whom they have brought to the Society.
CHAPTER XIII.
OF THE YOUTH WHO MAY BE ELECTED TO BE ADMITTED
INTO THE SOCIETY,
AND OF THE MODE OF RETAINING THEM.
1. It is necessary that much prudence shall be exercised, respecting the election of the Youth; having to be sprightly, noble, well liked, or at the least excellent in some of these qualities.
2. To attract them with greater facility to our institute, it is necessary in the meanwhile, to study that the rectors and professors of colleges shall exhibit an especial affection; and outside the time of the classes, to make them comprehend how great is God, and that some one should consecrate to his service all that he possesses; and particularly if he is in the Society of his Son.
3. Whenever the opportunity may arrive, conducive in the college and in the garden, and yet at times to the country houses, that in the company of ourselves, during the recreations, that we may familiarize with them, little by little, being careful, notwithstanding, that the familiarity does not engender disgust.
4. We cannot consent that we shall punish them, nor oblige them to assemble at their tasks among those who are the most educated.
5. We must congratulate them with gifts and privileges conforming to their age and encouraging above all others with moral discourses.
6. We must inculcate them, that it is for one divine disposition, that they are favorites among so many who frequent the same college.
7. On other occasions, especially in the exhortations, we must aim to terrify them with menaces of the eternal condemnation, if they refuse the divine vocation.
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8. Meanwhile frequently expressing the anxiety to enter the
Society, we must always defer their admission, that they may remain constant; but if for these, they are undecided, then we must encourage them incessantly by other methods.
9. If we admonish effectively, that none of their friends, nor yet the fathers, nor the mothers discover their vocation before being admitted; because then, if then, they come to the temptation of withdrawing; so many as the Society desires to give full liberty of doing that which may be the most convenient; and in case of succeeding to conquer the temptation, we must never lose occasions to make them recover spirit; remembering that which we have said, always that this will succeed during the time of the novitiate, or after having made their simple vows.
10. With respect to the sons of the great, nobles, and senators, as it is supremely difficult to attract them, meanwhile living with their fathers, who are having them educated to the end, that they may succeed in their destinies, we must persuade, vigorously, of the better influences of friends that are persons of the same Society; that they are ordered to other provinces, or to distant universities in which there are our teachers; careful to remit to the respective professors the necessary instructions, appropriate to their quality and condition, that they may gain their friendship for the Society with greater facility and certainty.
11. When having arrived at a more advanced age, they will be induced to practice some spiritual exercises, that they may have so good an exit in Germany and Poland.
12. We must console them in their sadness and afflictions, according to the quality and dispositions of each one, making use of private reprimands and exhortations appropriate to the bad use of riches; inculcating upon them that they should depreciate the felicity of a vocation, menacing them with the pains of hell for the things they do.
13. It will be necessary to make patent to the fathers and the mothers, that they may condescend more easily to the desire of their sons of entering the Society, the excellence of its institute in comparison with those of other orders; the sanctity and the science of our fathers; its reputation in all the world; the honor and distinctions of the different great and small. We must make enumeration of the princes and the magnates, that, with great content, have lived until their death, and yet living in the Society. We must show how agreeable it is to God, that the youth consecrate themselves to Him, particularly in the Society of his Son: and what thing is there so sublime as that of a man carrying the yoke of the Lord from his youth. That if they oppose any objections because of their extreme youth, then we must present the facility of our institute, the which not having anything to molest, with the exception of the three vows, and that which is most notable, that we do not have any obligatory rule, nor yet under penalty of venial sin.
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CHAPTER XIV.
UPON RESERVED CASES AND MOTIVES THAT NECESSITATE
EXPULSION FROM THE SOCIETY.
1. To most of the cases expressed in the Constitutions, and of which only the Superior or the ordinary confessor, with permission of this, can absolve them, where there is sodomy, unnatural crime, formication, adultery, of the unchaste touch of a man, or of a woman; also if under the pretext of Zeal, or whatever motive, they have done some grave thing against the Society; against its honors and its gains; these will be just causes for reason of the expulsion of the guilty.
2. If anyone confesses in the confessional of having committed some similar act, he will not be promised absolution, until he has promised to reveal to the Superior, outside of the confessional, the same or by his confessor. The Superior will operate the better for it, in the general interests of the Society; further, if there is founded hope of the careful hiding of the crime, it will be necessary to impose upon the guilty a convenient punishment; if otherwise he can be expelled much before. With all the care that is possible, the confessor will give the penitent to understand that he runs the danger of being expelled.
3. If any one of our confessors, having heard a strange person say, that he had committed a shameful thing with one of the Society, he will not absolve such a person, without his having said, outside of his confession, the name of the one with whom he has sinned; and if he so says, he will be made to swear that he will not divulge the same, without the consent of the Society.
4. If two of ourselves have sinned carnally, he who first avows it will be retained in the Society; and the other will be expelled; but he who remains permanent, will be after such mortification and bad treatment, of sorrow, and by his impatience, and if we have occasion for his expulsion, it will be necessary for the future of it that it be done directly.
5. The Society being a noble corporation and preeminent in the
Church, it can dismiss those that will not be apt for the execution of our object, although giving satisfaction in the beginning; and the opportunity does not delay in presenting itself; if it procures continuous maltreatment; and if he is obliged to do contrary to his inclination; if they are gathered under the orders of gloomy Superiors; if he is separated from his studies and from the honorable functions, &c., &c., until be gets to murmuring.
6. In no manner must we retain in the Society, those that openly reveal against their Superiors, or that will complain publicly, or reservedly, of their companions, or particularly if they make them to strangers; nor to those who are among ourselves, or among persons who are on the outside, censure the conduct of the Society in regard to the acquisition or administration of temporal properties, or whatever acts of the same; for example, of crushing or oppressing many of those whom we do not wish well, or that they
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the same having been expelled, &c., &c. Nor yet those, that in conversation, who tolerate, or defend the Venetians, the French and others, that have driven the Society away from the territories, or that have occasioned great prejudices.
7. Before the expulsion of any we must vex and harass them in the extreme; depriving them of the functions that they have been accustomed to discharge, dedicating them to others. Although they may do well, it will be necessary to censure them, and with this pretext, apply them to another thing. Imposing by a trifling fault that they have committed the most severe penalties, that they blush in public, until they have lost all patience; and at last will be expelled as pernicious to all, for which a future opportunity will present itself when they will think less.
8. When some one of the Society has a certain hope of obtaining a bishopric, or whatever other ecclesiastical dignity, to most of the ordinary vows of the Society he will be obliged to take another; and that is, that he will always preserve good sentiments towards the Society; that he will always speak favorably of it; that he will not have a confessor that will not be to its bosom; that he will do nothing of entity without having heard the justice of the same. Because in consequence of not having observed this, the Cardinal Tolet the Society had obtained of the Holy See, that no swinish descendants of Jews or Mahometans were admitted, that he did not desire to take such vows; and that for celebrity that is out, he was expelled as a firm enemy of the Society.
CHAPTER XV.
HOW THE SOCIETY MUST BE CONDUCTED
WITH THE MONKS AND NUNS.
1. The confessors and preachers must guard well against offending the nuns and occasioning temptations contrary to their vocation; but on the contrary, having conciliated the love of the Lady Superiors, that we obtain to hear, when less, their extraordinary confessions, and that it is predicted that we may hope soon to receive some gratitude from them; because the abbesses, principally the rich and noble, can be of much utility to the Society, by themselves, and by their relatives and friends; of the manner with which we treat with them and influence of the principal monasteries, the Society will little by little arrive to obtain the knowledge of all the corporation and increase its friendship.
2. It will be necessary, notwithstanding, to prohibit our nuns from frequenting the monasteries of women, for fear that their mode of life may be more agreeable, and that the Society will see itself frustrated in the hopes of possessing all their properties. We must induce them to take the vow of chastity and obedience, at the hands of their confessors; and to show them that this mode of life will conform with the uses of the Primitive Church, placed as a light to shine in the house, and that it cannot be hidden under a measure, without the edification of their neighbor, and without fruit for the souls; furthermore, that in imitation of the widows of the Gospel, doing well by giving themselves to Jesus Christ and to his
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Society. If they were to know how evil it can possibly be, of the life of the cloisters; but these instructions must be given under the seal of inviolable secrecy that they do not come to the ears of the monks.
CHAPTER XVI.
HOW WE MUST MAKE PROFESSION OF DESPISING RICHES.
["How we must pretend to despise wealth."]
1. With the end of preventing the seculars from directing attention to our itching for riches, it will be useful to repel at times alms of little amount, by which we can allow them to do services for our Society; though we must accept the smallest amounts from people attached to us, for fear that we may be accused of avarice, if we only receive those that are most numerous.
2. We must refuse sepulture to persons of the lowest class in our churches, though they may have been very attached to our Society; for we do not believe that we must seek riches by the number of interments, and we must hold firmly the gains that we have made with the dead.
3. In regard to the widows and other persons who have left their properties to the Society, we must labor with resolution and greater vigor than with the others; things being equal, and not to be made apparent, that we favor some more than others, in consideration of their temporal properties. The same must be observed with those that pertain to the Society, after that they have made cession of their property; and if it be necessary to expel them from the Society, it must be done with discretion, to the end that they leave to the Society a part for the less of that which they have given, or that which they have bequeathed at the time of their death.
CHAPTER XVII.
METHODS TO EXALT THE COMPANY.
1. Treating principally all, though in things of little consequence, we must have the same opinion, or at least exterior dignity; for by this manner we may augment and strengthen the Society more and more; to overthrow the barrier we have overcome in the business of the world.
2. Thus strengthening all, it will shine by its wisdom and good example, that we shall excel all the other fathers, and particularly the pastors, &c., &c., until the people desire us to all. Publicly divulging that the pastors do not need to possess so much knowledge; with such they can discharge well their duties, stating that they can assist them with the counsels of the Society; that for this motive they can dedicate themselves to all classes of studies.
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3. We must inculcate this doctrine with kings and princes, THAT THE CATHOLIC FAITH CANNOT SUBSIST IN THE PRESENT STATE, WITHOUT POLITICS; but that in this, it is necessary to proceed with much certainty. Of this mode, we must share the affection of the great, and BE ADMITTED TO THE MOST SECRET COUNSELS.
4. We must entertain their good will, by writing from all parts interesting facts and notices.
5. It will be no little advantage that will result, by secretly and prudently fomenting dissensions between the great, ruining or augmenting their power. But if we perceive some appearance of reconciliation between them, then we of the Society will treat and act as pacificators; that it shall not be that any others shall anticipate to obtain it.
6. As much to the magnates as to the people, we must persuade them by all possible means, that the Society has not been, but by especial Divine Providence, conforming to the prophecies of the Abbot Joachim, for to return and raise up the Church, humbled by the heretics.
7. Having acquired the favor of the great and of the bishops, it will be an entire necessity, of empowering the curates and prebendaries to more exactly reform the clergy, that in other times lived under certain rule with the bishops, and tending to perfection; also it will be necessary to inspire the abbeys and prefaces; the which it will not be difficult to obtain; calling attention to the indolence and stupidity of the monks as if they were cattle; because it will be very advantageous for the Church, if all the bishoprics were occupied by members of the Society; and yet, as if it was the same apostolic chair, particularly if the Pope should return as temporal prince of all the properties; for as much as it is very necessary to extend little by little, with much secrecy and skill, the temporalities of the Society; and not having any doubt that the world will enter the golden age, to enjoy a perfect universal peace, for following the divine benediction that will descend upon the Church.
8. But if we do not hope that we can obtain this, supposing that it is necessary that scandals shall come in the world, WE MUST BE CAREFUL TO CHANGE OUR POLITICS, CONFORMING TO THE TIMES, AND EXCITE THE PRINCES, FRIENDS OF OURS TO mutually make terrible wars THAT EVERYWHERE THE MEDIATION OF THE SOCIETY WILL BE IMPLORED; that we may be employed in the public reconciliation, for it will be the cause of the common good; and we shall be recompensed by the PRINCIPAL ECCLESIASTICAL DIGNITIES; and the BETTER BENEFICIARIES.
9. In fine, that the Society afterwards can yet count upon the favor and authority of the princes, procuring THAT THOSE WHO DO NOT LOVE US SHALL FEAR US.
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of Hell" published in 1882. For several years Edwin Sherman was the Masonic
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Hell ...
- Sinking Of The Titanic To Establish The Federal Reserve ...
Tony Alamo Christian Ministries home page
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Tony Alamo
Council on Foreign Relations (CFR) & the New World Order
the .... Colonel House was the author of the Covenant, and Wilson had
merelyrewritten it to conform to his own phraseology. ..... Edwin A. Sherman,
American Shriner Freemason, Friend of Charles Chiniquy, 1883, The Engineer Corps
Of Hell. ...
Now ask these questions.........
Who is running the world banks? [Rothschild means Red+ shield]
and
Who is intentionally overthrowing the government of the United States?
and
Who is running the courts?
and
Why were several Western Countries forced into Bankruptcy in 1933..
the same year Adolph Hitler rose to power?
and
Why are the laws being written to transfer real and other property into
"Agriculture Status"
and
Who REALLY IS MONSANTO?
and Who stands to gain from this diabolical maniacal plot?
and
How long before the second coming of Christ to end this madness?
and
Who on God's earth gave the pope and the Jesuits any authority to act as Satan's Vicar.. (oops, guess I answered that one)
and
Why is most of the world suffering from "Keller Syndrome," deaf, dumb, blind and oblivious to these acts carried on before us all?
and
How much longer before the whole world falls faint with fear because those seeking to do this evil were not stopped by those who can see and hear the obvious?
I am not Joan of Arc, nor am I Helen Keller. I see, I hear, and I feel, the intent of those delusionals clamoring to achieve " New World Order."
Adolph Hitler tried to obtain world domination also, as did others through history who failed miserably as well.
Only one will be the ruler and it is not any of those vying for the top of the Pyramid.
;Jeanette Audrey; [Triplett]
