Constitution of the Jesuits
Jesuits are a kind of wheel, of which the General is the nave, the simple members the spokes, and the dignitaries the felloes. They are united, and support so strongly, so indissolubly, each other, that their "plurality" constitutes a perfect "unity," a whole, indestructible, except from an outward external cause. But, to appreciate better the boundless authority, or rather omnipotence, of the General among the Jesuits, chiefly to infer more exact consequences, let us open the second volume of the Constitution of the Jesuits. We read at the article:
"Obedience to the Superiors:"
"You shall see always Jesus Christ in the General."
"You shall obey him in everything. Your obedience shall be boundless in the execution, in the will, and understanding. You shall persuade yourselves that God speaks with his mouth; that, when he orders, God himself orders. You shall execute his command immediately, with joy and with steadiness."
"You shall penetrate yourselves with the thought, that all which he will order shall be right. You shall sacrifice your own will with a blind obedience."
"You shall be bound, at his request, to be ready to unveil your conscience to him."
"You shall be, in his hands, a dead body, which he will govern, move, place, displace, according to his will."
"You shall resemble the stick upon which rests an old man."
Thus, the General of the Jesuits is omnipotent, a kind of god among them. They must think, feel, believe, will, speak, act, preach, teach, write, do wrong, right, evil, good, according to his wishes and caprices, obey the Pope under his direction, worship God by his command and conformably to his instructions. But, as the General considers the Pope (by heart and vow) as his God in this world, he thinks, feels, believes, wills, acts, orders, in one word, identifies himself with the Pope, exactly in the same manner as the Jesuits do towards him. And what is Papacy? Witness history: it is the greatest foe of Christ, of his religion, of God, and of mankind.
Then, the Jesuits are tools, living-instruments in the hands of the Pope; and as they are scattered and powerful through all the world, they are the strongest support and pillar of his anti-Christian, anti-social, and anti-human tyranny. Pius IV. told an ambassador of Portugal that "the Jesuits were his soldiers;" Benedict XIV. called them"Janissaries of the Holy See."
Mystical Conversation. —
"We must be always serious, always abounding in mystical conversations, above all, never jest."
To be Without Eyes. —
"We must imitate, too, the Abbot Palladius, who, keeping the same cell twenty years, had never looked at the ceiling."
Fashion of Speaking. —
"We ought to speak low and modestly, being careful to give to our voice a peculiar inflection, and to our features a religious expression."
The Jesuits Commissioned by God to Cast Down Protestantism. — Father Ribadeneiira, author of the Life of Saint Ignatius, remarks also, that when Luther began hostilities against the Church and truth, God caused Saint Ignatius to be wounded in Pampluna, to attract him to his service, and to appoint him.
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The Rules of the Jesuits are Perfect.
The Order of the Jesuits is a Divine One. — The Pope confirmed the rule of the Saint and granted him a bull of confirmation.
"We must infer that God himself prescribes to the founders of Religious Orders all what they insert in their rules. Thus he prescribed it to Saint Ignatius, and we have even a more authentic proof of it than the aforesaid, namely, two apostolical bulls of Gregory III., which mention it particularly. He says expressly: 'Therefore, the same Ignatius, by a Divine inspiration, has judged that it was best to divide the Company into members, orders, and degrees.' Could we say more clearly that our rule was inspired by God himself."
To Deny that the Order of the Jesuits is Divinely perfect is a Heresy. — Americans, the Jesuits teach their novices that God inspired and revealed to Saint Ignatius their rules. You will see farther how blasphemous is their falsehood. Jesus Christ says:
"By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree yieldeth good fruit, and the bad tree yieldeth bad fruit. A good tree cannot yield bad fruit; neither can a bad tree yield good fruit. Every tree that yieldeth not good fruit, shall be cut down and shall be cast into the fire. Wherefore, by their fruits you shall know them." (Matt 7:16-20)
But the Jesuits have held and taught, still hold and teach, all bad doctrines, have committed all crimes, as it shall be exposed, evil demonstrated.
Again we must infer that the Order and rules of the Jesuits are as sacred, as divine, as the Bible, or Christ's institutions — for the Popes forbid clergymen, laymen, etc.... to contradict them, under the greatest penalty, that of "Exconmmunication major;" which Ecclesiastical censure binds the faithful not to converse, deal, correspond, keep friendship or other relations with the excommunicated, and the excommunicated to live alone, abandoned by their fathers, mothers, sons, daughters, kindred, friends, acquaintances, and fellow citizens.
If the Order and rules of the Jesuits have been revealed and inspired, they must admit that Clement XIV.(1769-74), suppressing both their Institute and their rules, was so much an enemy of God, so sacrilegious a destroyer of His works, that he solemnly declared that God mistook in inspiring and revealing their Institute and rules.
We are Manure, Shell-Snails, and Hogs. —
"What have we been? An impure seed. What are we? A vessel of filth. What shall we be? The food of the worms. Here is a deep matter of meditation. The Pope Innocent exclaims: 'O, miserable and shameful condition of human nature! Let us consider herbs and plants: they bear flowers and fruits, but our bodies only obscenities, they yield oil, wine, balm, smell delightfully, but our bodies are a sink of excrements and stench!'
"We are a deal of mud and filth......Our body is a hog, which feels satisfied only in rolling continually in the mud; a shell-snail, living only within excrements."
"To be humble we ought to practise the external mortifications used among us, to kiss the feet of our brethren, to eat below the table, or kneeling, to lay down at the door of the refectory, and so on."
Revelation of One's Thoughts and Feelings. —
"We must neither step, nor drink a drop of water, without the permission of our Superiors. In a very holy convent, Saint John Cilmacus found monks who carried a copy-book hanging upon their girdle, in which, every day, they registered all their thoughts to communicate them to their Superiors."
Friendship is Sinful. —
"If any one among us, for whatever cause it may be, seems to like one more than another, we must castigate him as violating the common charity, for he injures all the community."
We must infer from this principle the blasphemous consequences, that God was wrong in putting in our heart the love of friends, and that Jesus Christ sinned in choosing Saint John for his friend among his apostles. 0, Jesuits, how unnatural, inhuman, anti-Christian, and hostile to God, is your teaching!
To Denounce Each Other is a Sacred Obligation. —
"The ninth Rule of the summary of our Constitutions expresses that we ought to be very glad, for our humiliation and spiritual benefit, if our failures or imperfections, or whatever we may have acted, and being known out of the confession, are denounced to our Superiors." The sixth chapter of the tract of the fraternal correction is entitled: "On the rule which binds us to denounce immediately to the Superiors the failures of our brethren."
Americans, let us not forget the title of the classical and doctrinal code from which we extract the teaching of the Jesuits, namely: "Tract of the Christian and Religious Perfection." Since the Jesuits consider denunciation as a Christian perfection, they will carry out this doctrine wherever they will prevail. Then what will happen A system of denunciation will be organized in society. Friends shall betray and denounce their friends, sons their fathers, daughters their mothers, wives their husbands, husbands their wives. Hatred, vengeance, and intestine war,(pp61) will be stirred up. Society and families will present a wide field of contention and strife. Witness the past and present history of Europe.
To Die to One's Family is a Sacred Obligation. —
"If, at the imitation of Jesus Christ, you are dead to your natural parents, why will you," says Saint Basilius, "keep correspondence with them? If you wish to reestablish in your heart their love, which you threw off for the sake of Jesus Christ, are you not prevaricators?"
Confirmation of this Doctrine by Examples of Saints.
"Saint Francis Xavier, in going to the Indies, passed at twelve miles distance only from his paternal home. Notwithstanding, he refused, in spite of all solicitations and entreaties, to go from his road to visit his kindred and mother, though he knew full well that, not availing himself of this opportunity, never more should he see them. Father Lefevre did the same in passing at fifteen miles from the paternal home."
"Saint Ignatius being necessitated to go to Loyola, refused to visit his brother and lodged in the hospital. The sister of Saint Pacme came to see him and get some of his news; he ordered the porter of the convent to tell her that he was well, and that she go back in peace. A hermit getting a big pack of letters from his native country, which he had left fifteen years ago, threw it into the fire, exclaiming: 'Vain thoughts of tenderness for my country and family, burn with these letters so that you never can seduce me.' Not only had he not read one of them, but not even seen their address, lest the sight of them should trouble his inward peace and quietness."
To Hate One's Family is a Sacred Obligation. —
"All, says Saint Ignatius, who enter into the Company of Jesus are bound not only to profess that they renounce their father, mother, kindred, friends, and all that they possess in the world, but to believe that these words of Christ relate to them: 'He that hates not his father, mother, even his own soul, cannot be my disciple.' Then they must apply themselves to reduce all feelings inspired by flesh and blood towards their parents, to the bonds of Christian charity.
"Not only our bodies, but our hearts, must leave the world."
"It is very important for a monk to avoid the correspondence and visits of his kindred, because we are not only useless to them, but they disturb the tranquillity and economy of our life, and tempt us to sin. They entertain us with private business, lawsuits, losses, and all their troubles, so much so that we come back loaded with all their griefs. But worst of all, we are very much endangered, because the revolution of our formed secular life can, by striking our imagination, open afresh past wounds, which with difficulty close up again. The sole view of a person, even of a familiar spot, can call anew certain ideas almost entirely blotted out by time and distance. Again, we ought to avoid communications with our kindred, because the natural tenderness which we feel towards them draws us too much to their interests. We cannot visit (pp64) them often without naturally being glad of their success, sorry for their misfortunes, anxious about their welfare, and ensnared by a thousand cares."
Confirmation of this Doctrine by the Example of Saints.
"A brother of the Abbot Apollo was, on a certain night, knocking at the door of his cell, entreating him to aid him to draw up from a marsh one of his cattle, from which he was unable to pull him. The holy Abbot asked him why he did not beg this service of his brother living in the world. 'Because he has been dead fifteen years ago,' answered he. 'And I,' replied the Saint, 'have been dead and buried in my cell for twenty years: then I cannot leave it to help you.'"
"The Tribune of the province of Egypt having imprisoned the son of the sister of the Abbot Pwmen, had promised his deliverance if the Abbot would intercede. The mother went to the Brother's, knocked at his cell, and entreated him to free her son. Pemen neither unlocked his door, nor gave an answer. 'Cruel, barbarous, inexorable, bad-hearted uncle and brother,' exclaimed she in her anger. Then the holy man, turning to his disciple, 'Go,' said he, 'tell this woman from me, that Poemen never got children, and thus does not know (pp65) the sadness of their loss.' Without any other answer, he sent her back, her heart full of sorrow."
"The Abbot Pastor did the same. He believed that it was so dangerous to mingle in the business of flesh and blood, that he would not, in spite of all solicitations, intercede for one of his nephews condemned to death."
"God commands us to hate our kindred as well as ourselves. Then as we are our greatest enemies, we ought, for the same reason, to hate in a holy manner our families. Also the brother Giles told a layman, willing to embrace the religious life, the service of God, 'Go and kill your parents.' Surprised at the answer, he wept and entreated Giles not to oblige him to commit so dreadful a crime. 'I do not bind you,' replied he, 'to murder effectually your parents, but merely in your heart, in breaking the chains of love which bind you to them.'"
Remedies against the Disease of the Love of our Kindred, Family.... Father, and Mother. —
"Nothing can take out of our hearts the love of our families, except not seeing them, and breaking every kind of communication with them. We must be separated from them really and in fact, if we would rid our hearts of their love. .... It is on account of it, that our Constitutions expressly forbid all members of our Society to visit their parents."
Excellence of the Vows of the Jesuits. —
"Our vows rid us of all cares of the world — that of poverty, of the care of riches — that of chastity, of the care of governing a family and raising children &;that of obedience, of the care of disposing of ourselves, in lying without will in the hands of our superiors."
The Vows of Religion are so Valuable that they Remit Sins without previous Confession and Absolution. —
"The vows of Religion are so valuable and meritorious before God, that Saint Jeromius, Saint Cyprianus, and Saint Bernard, term them 'a second baptism,' and that the theologians teach that these vows remit all sins so efficaciously, that if we died soon after having taken them, we should not be purified by the flames of Purgatory, but should go straight to heaven in the same manner as those who die immediately after their baptism."
The Jesuits maintain that they are the chief Catholics, the main soldiers of the Roman Church, consequently the strictest believers of this Church. However, it is an article of faith, that the sins committed after baptism are remitted only by confession and absolution; and in the case of perfect contrition, by the desire of confessing them. Then the Jesuits are not Roman Catholics, they ought to be termed "heretics." They still from the pulpit preach the Roman Catholic doctrine about the remission of sins. How can we explain this inconsistency?
When further you will read the summary of their doctrines and of their history, you will discover their motives and their aim. You will see that they believe or do not believe, act or act not, according to the circumstances, and always according to their interests. If they teach their novices such doctrines, it is only because they know that in exaggerating the merit and reward of the religious vows, they will succeed more surely to kindle their imagination.
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Laymen Swim in Mud and Filth, but the Jesuits Dwell in a Terrestrial Paradise.
Vow of Poverty while Swimming in Wealth. —
"In order that you may not think your reward will be bestowed upon you only in the future life, and that a credit will be required from you, though you pay cash, I say that the poor of spirit will be rewarded not only in the other world, but here below, and even most generously. Every body is interested, and the present things move us so much, that we seem to lose courage as soon as we are not excited by some actual advantage. Therefore, the Son of God knowing our weakness, would not that those who renounce all things to love him, be not indemnified, even in this life. He says: 'Every one that hath left house, or brethren, or sister, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundred-fold, and shall possess life everlasting.' 'But this hundred-fold must be understood of the present life, for Christ declares it:' 'We shall receive a hundred times as much now in this time, and in the world to come, life everlasting.'"
Vow of Chastity, — Remedies against Impurity. —
"We must stand a certain while on one foot, fast, sleep very little, extend the arms in the form of a cross, kneel, strike our breasts, pinch ourselves, administer to our body some lashes; above all, recite often the prayer addressed to Mary."
"Likewise to carry in our pocket a good book is a powerful remedy."
"Another very efficacious remedy is an ardent devotion to the Saints and their relics."
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Laymen Under the Dominion of the Devil, but the Jesuits Holy.
Vow of Obedience. —
"Saint Ignatius, writing about obedience in the third part of our Constitution, teaches us that we must obey, not only externally — which is this first degree of obedience — but internally, viz., in conforming our will to that of the Superior — which is the second degree of obedience — that even we must conform our judgment to his, so much so, that we think exactly as he thinks, believe all that he orders is right which is the third degree of obedience."
Pay the most serious attention to the explanation of those principles about obedience. Then you will see that they have been the first spring of all the crimes of the Jesuits, of all their impious and immoral doctrines, of all their dreadful history.
First Degree of Obedience.
"As to the first degree of obedience, I say, that we must be very diligent and exact in doing what we are ordered to do by the Superior; even as promptly as a man extremely famished rushes upon food."
Second Degree of Obedience.
"The second degree of obedience consists first, in an entire conformity of our will to that of our Superiors. We must believe that all which they order is right, submit our judgment to theirs, and that so strictly, that ours may be ruled by theirs. The proof of it is that we are a burnt sacrifice: then the whole victim ought to be consumed. We must see nothing though our eyes may be open. We must judge nothing by ourselves, be led by our Superiors, and lay motionless in their hands."
Third Degree of Obedience.
"Saint Ignatius our founder in teaching us, says: 'There are in religion two kinds of obedience, viz: the imperfect and the perfect. The first has two eyes, but, to its own misfortune, the second is blind; but it (pp83) is precisely in its blindness that its wisdom and perfection consist. The first reasons on the orders, the second obeys without reasoning. The first is always more inclined towards one thing than towards another — never stands indifferent; the second is like the tongue of a balance, standing without inclining to one side or another, and is always ready to execute what is ordered. The first obeys externally in executing what is ordered, but disobeys internally by the resistance of its mind; thus it deserves not to be termed obedience: the second performs not only what is ordered, but submit its judgment and will to the judgment and will of its superiors, supposing always that they are right in ordering what they order; it neither searches reasons why to obey, nor gives attention to the reflections coming to its mind, but obeys merely for the consideration that it is commanded, and because to obey in this manner is to obey blindly. This is the blind obedience which the Saints and the teachers of the spiritual life recommended to us so earnestly, and of which they have given us so many striking examples.'" (Idem-vol. 3d, p. 280.)
That obedience is a motion of the will without discussion and examination, a voluntary death, a life rid of all kinds of curiosities, and a deprivation of one's own discerning.
"The true obedience," says Saint Gregory, "examines neither the commandments of the Superiors, nor their intentions; because he who has abandoned the direction of himself to his Superiors, is never more pleased than in executing what they have ordered. One does not know what it is to interpose one's own judgment when one knows how to obey with perfection."
Effectively, a true monk ought to be so dead to the world that his entrance into religion may be called a civil death. Then, let us be as though we were dead. A dead body sees not, answers not, complains not, and feels not. Let us have not eyes to see the deeds of our Superiors. Let us be without a word to reply when we are ordered. Let us not complain, and when we feel displeased at an order let us stifle the feeling.
Saint Ignatius says, "We must yield to our leading by Divine Providence, declaring his will by the mouth of our Superiors, as a stick which one uses to walk. The stick follows everywhere the one who carries it. It rests where he puts it, and it moves only as the hand which holds it. A monk ought to be the same: he must yield to the leading of his Superior, never move by himself, and follow always the motion of his Superior; wherever he may be placed, charged with a high or low employment, he must keep this place of employment without reluctancy."