The First Jesuits

 

To My Readers: This week's guest post from Lee is about the Jesuit Order as founded by the great St. Ignatius Loyola. He relates how the Jesuits were before the much deserved contempt that many hold for them. I learned from reading his post, and I'm sure you will too! Lee wrote this post for July, as the Feast of St. Ignatius is kept on July 31st. Please feel free to comment as usual. If you have a specific comment or question for me, I will respond as always, but it may take me a bit longer to do so this week. 

God bless you all, my dear readers---Introibo

The First Jesuits

By Lee

Something noticeable over the past few years is how some on social media will on occasion discuss their disdain for the Jesuits as if there is a need to "expose" them. The main reason is because of Francis I (Jorge Bergoglio) becoming the first Jesuit so called "pope" ascending to the throne. The other reason is the liberation theology promoted by them in 20th century Latin America where Bergoglio happened to be from.  

There is no doubt that the Jesuits of modern times deserve severe criticism. They are now taken over by the worst of men trained in the most liberal environment. Ultra Modernists (synthesis of all heretics), Marxists, and Sodomites make up most of what is now left with some exceptions. They are also responsible for "updating" the Church since Vatican II with those like Karl Rahner and Henri de Lubac playing a key role in those changes. The changes of Vatican II and those involved were certainly influenced by those who came before them or else there wouldn't have been a Vatican II.

The excommunicated Alfred Loisy and George Tyrell of the early 1900's come to mind. They were relativists, critics of the historical accounts of the Scriptures, and had a warped understanding of the nature of the Church (Ecclesiology). Then came Teilhard De Chardin who was so popular in the 30's and 40's that later on we see John Paul II and Benedict XVI quote him favorably. For those who may not know who he was or what he taught, this website has already covered him under the title of "The Doctor of the Vatican II Sect" found here: https://introiboadaltaredei2.blogspot.com/search?q=de+chardin  

Their attractive personalities and condemned ideas crept in the seminaries in those days affecting many of the clergy. While we can certainly blame the Jesuits for much of the down hill spiral which happened in the Church, it wasn't just they who drifted away. All religious Orders of the Church ended up submitting themselves to the disciplines and beliefs of Modernism summing up why it is now a totally new religion with a different perspective on everything compared to what it once was. 

Despite these terrible truths the Jesuit Order was not at all like this from its foundation. In fact, it was one of the greatest missionary Orders in the Catholic Church. This is where I would like to defend them. There are those out there with either a misguided understanding, likely swayed by a Protestant viewpoint, or an intentional loathing for the Catholic Church who believe the Jesuits were insidious from the beginning. They invent this idea that St. Ignatius was somehow a man who wanted to help keep "corruption" in the Church on going by showing his allegiance to it and that he and his companions concentrated on dogma to distract from the internal sins and abuses of the Church.

Others claim the Council of Trent was dominated by Jesuits not for the sake countering the Reformation, meant to blot out heresy and restore integrity in the Church, but used to seek after world power by incorporating their missionary tactics to sell Christianity on what the locals needed so that way they would convert not to true Christianity but to a "secularized" Order in the name of Christ.

Another assertion that some run with is the Jesuit's connection with Adam Weishaupt who founded the Illuminati in 1776. These accusers think that because he incorporated principles from his former Jesuit training into his secret organization that he must have had help or possibly was working alongside the Jesuits. Such claims are absurd and just as the founder of the Jesuits, St. Ignatius, was falsely accused of sorcery and heresy multiple times by his enemies and found innocent from the inquisitions, so too has his Order been maligned by those who will not see the truth.   

I would like to know what the naysayers honest opinion (if they have one) is when looking into the lives of the martyrs of North America who happened to be Jesuits. They who risked their lives with the daily threat of having one of their body parts either being chewed off or ripped out along with being boiled in water as a mock baptism all for the sake of instructing and baptizing the poor Indians lost in the darkness of their culture and idolatry. 

Or what about St. Francis Xavier, friend of St. Ignatius, who went as far as Japan preaching the faith? Thanks to his efforts that country became a strong Catholic oriental country, where more martyrs were born and where the faith was kept alive nearly 300 years without priests owing to the great educational means of the Jesuits (more on him below). These men alongside many others of the Jesuit Order were true heroes and I certainly don't see the Kyle Seraphins, Leo Zagamis, or Mark Dices of the world (naysayers) accomplishing the sacrifices that these Jesuits once faced. They did as Christ commanded by baptizing and teaching all nations for the salvation of souls.  

Its True Foundation

"Every one therefore that hearth these my words, and doth them, shall be likened to a wise man that built his house upon a rock, And the rains came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock. And every one that hearth these my words and doth them not, shall be like a foolish man that built his house upon the sand, And the rain fell, and the floods came, and the winds blew, and the beat upon that house, and it fell, and great was the fall thereof." (Matt 7:24-26) 

The intent of laying a firm foundation was the desire of St. Ignatius of Loyola who was the heart and soul of the Jesuit Order. A man who was first enlightened not by the Knights Templar or secret societies or some unknown mysticism, but rather the lives of the saints whom he first read while passing the time in his bed healing from severe battle wounds he sustained when fighting in a previous battle. The saints pursuit for the things of God and heavenly things are what inspired him to put away the fantasies of attracting women and receiving worldly honors as a staunch knight. As he got better, he at once paid those he owed, distributing much of what he had to the poor, and informed his brother Martin where he was going with his new path in life. 

Starting out making pilgrimages, visiting the poor, and imitating the saints through his austere penance and good works were what gave him deeper insights into the meaning of life. He was also met with many trails during this period where he suffered scruples that nearly led him to despair. Cooperating with grace and with the help of his confessor he was not only able to fight it off but experience actual visions in ecstasy which he was careful not to reveal even though witnesses saw them. He was to be a soldier of Christ who as he once put it to "set the world on fire" as in the love of God and His Church. He knew reason and logic had to be well maintained in order that faith be firm and not carried off by emotion. To fulfill his goals, he went to study to become a priest.

While at Paris he met six men who were to be his close associates. They were Alfonso Salmeron, Diego Laynez, Francis Xavier (later became a saint) Nicholas Bobadilla, Simao Rodrigues, and Peter Faber. On August 15th 1534 they met at Montmartre in a crypt beneath the church of St. Denis and pronounced their promise of living the vows of poverty, chastity, and obedience. This is where they came up with the name Company of Jesus because they believed that the Lord had brought them together to live out the Gospel. The seven traveled from France to Rome to receive approval of their Order by Pope Paul III. After some time and consideration he did so through his Papal Bull Regimini Militantis Ecclesiae in the year 1540. Although humbling protesting to his companions Ignatius was chosen to lead them as the Superior General, which he reluctantly accepted.

A few years after their approval another apologetic giant of the future, St. Peter Canisius, joins them in 1543. It was he who later was most instrumental in bringing back many nations of Europe to the Catholic Church through his well reasoned argumentation. Ann Carrol wrote this about him in her book Christ the King- Lord of History:

"Protestants had made much headway in Germany because of many intellectuals had adopted it, making Catholicism appear to be the religion of the ignorant. By his debates, his writing and his teachings, Peter showed that Catholicism was thoroughly rational, that the Protestant arguments were not convincing. 

By his efforts, Peter won Bavaria (Southern Germany) and the Rhineland (Central Germany) back to the Catholic Church. He also won converts in Austria, Hungary, Bohemia and Poland. Poland had become largely Protestant, but thanks to the efforts of Peter and other Jesuits, it returned to the Church and is still Catholic today despite Communist persecution."

The above two paragraphs about St. Peter Canisius shows how he as well as others had a remarkable ability to convince fallen away Catholics (Protestants) through faith and reason. 

St. Ignatius also carefully laid out for the Order rules in place for the purpose of what they were to achieve. Approved in 1550 by Pope Julius III, Exposcit Debitum states this: 

"Whoever desires to serve as a soldier of God beneath the banner of the cross in our Society, which we desire to be designated by the name of Jesus, and to serve the Lord alone and the Church, His spouse, under the Roman pontiff, the vicar of Christ on earth, should, after a solemn vow of perpetual chastity, poverty, and obedience, keep what follows in mind. He is a member of a Society founded chiefly for this purpose: to strive especially for the defense and propagation of the faith and for the progress of souls in Christian life and doctrine, by means of public preaching, lectures, and any other ministration whatsoever of the word of God, and further by means of the Spiritual Exercises, the education of children and unlettered persons and the spiritual consolation of Christ’s faithful through hearing confessions and administering the other sacraments. 

Moreover, he should show himself ready to reconcile the estranged, compassionately assist and serve those in prisons or hospitals, and indeed to perform any other works of charity, according to what will seem expedient for the glory of God and the common good. Furthermore, all these works should be carried out altogether free of charge and without accepting any remuneration for the labor expended in all the aforementioned activities. Still further, let any such person take care, as long as he lives, first of all to keep before his eyes God and then the nature of this Institute which is, so to speak, a pathway to God; and then let him strive with all his effort to achieve this end set before him by God—each one, however, according to the grace which the Holy Spirit has given to him and according to the particular grade of his own vocation...

The Gospel does indeed teach us, and we know from orthodox faith and firmly hold, that all of Christ’s faithful are subject to the Roman pontiff as their head and as the vicar of Christ. Yet for the sake of greater devotion in obedience to the Apostolic See, of greater abnegation of our own wills, and of surer direction from the Holy Spirit, we have judged it to be extremely profitable if each one of us and all those who may make the same profession in the future would, in addition to the ordinary bond of the three vows, be bound by a special vow to carry out, without subterfuge or excuse and at once (as far as in us lies), whatever the present and future Roman pontiffs may order pertaining to the progress of souls and the propagation of the faith, and to go to whatsoever provinces they may choose to send us, whether they decide to send us among the Turks or any other infidels, even those who live in the regions called the Indies, or among any heretics or schismatics or any of the faithful. 

Therefore before those who will come to us take this burden upon their shoulders, they should ponder long and seriously, as the Lord has counseled, whether they possess among their resources enough spiritual capital to complete this tower; that is, whether the Holy Spirit who moves them is offering them so much grace that with His aid they have hope of bearing the weight of this vocation. Then, after they have enlisted through the inspiration of the Lord in this militia of Christ, they ought to be prompt in carrying out this obligation which is so great, being clad for battle day and night...

From experience we have learned that a life removed as far as possible from all contagion of avarice and as like as possible to evangelical poverty is more gratifying, more undefiled, and more suitable for the edification of our fellowmen. We likewise know that our Lord Jesus Christ will supply to His servants who are seeking only the kingdom of God what is necessary for food and clothing. Therefore our members, one and all, should vow perpetual poverty in such a manner that neither the professed, either individually or in common, nor any house or church of theirs can acquire any civil right to any produce, fixed revenues, or possessions or to the retention of any stable goods (except those which are proper for their own use and habitation); but they should instead be content with whatever is given them out of charity for the necessities of life...

These are the matters which we were able to explain about our profession in a kind of sketch, through the good pleasure of our previously mentioned sovereign pontiff Paul and of the Apostolic See. We have now completed this explanation, in order to give brief information both to those who ask us about our plan of life and also to those who will later follow us if, God willing, we shall ever have imitators along this path. By experience we have learned that the path has many and great difficulties connected with it. Consequently we have judged it opportune to decree that no one should be permitted to pronounce his profession in this Society unless his life and doctrine have been probed by long and exacting tests (as will be explained in the Constitutions). For in all truth this Institute requires men who are thoroughly humble and prudent in Christ as well as conspicuous in the integrity of Christian life and learning." 

St. Ignatius stressed an absolute self denial and a special vow of obedience towards the pope with the motto Ad Majoriem Dei Gloriam (For the Greater Glory of God). Before his death in 1554 St. Ignatius also bequeathed to his Order and the whole Church his Spiritual Exercises which particularly focused on man's last end. It is also excellent reading material on the discernment of spirits, whether something be of God or of the devil.  

A great son of St. Ignatius and of God 

One of the greatest missionaries was St. Francis Xavier. Pope Pius XI declared him Patron of Catholic Missions in 1927. He who once was an athletic high jumper at the University of Paris put away his worldly glory in exchange for a spiritual athleticism to travel for eleven years into foreign territories on behalf of the king Portugal as well as the King of Heaven. His first mission was the city of Goa India, the main Portuguese colony in the East, where colonists were scandalizing the natives, engaged in lucrative commerce and allowed themselves to be wiped away by the sins of the pagan world. 

In a few weeks, the beneficial effects of the new missionary’s presence, preaching, and determination were understood: “So many people came to confession that if I were divided into ten parts, all of them would have to hear confessions” – he wrote to the Jesuits in Rome in September 1542. “Such is the multitude of those who are converted to the faith of Christ in this land where I walk, that it often happens to me that my arms are tired from so much baptizing, there are days when I baptize a whole town.”

A year later, he tells us how God worked in those parts: “News from these parts of India: I let you know that God our Lord has moved many, in a kingdom where I am going, to become Christians, so that in one month I baptized more than ten thousand people. (…) After baptizing them, I commanded them to tear down the houses where they had their idols, and I ordered them to break the idol images into small pieces. When I finish doing this in one place, I go to another, and in this way I go from place to place making Christians.”

Using a small catechism he had translated into the native Tamil language with the help of interpreters, he traveled across villages confirming many in the faith. His goodness overcame trials and shortcomings. From this point he was informed of a tribe called the Macuans located on the southwest coast their desire for baptism and after getting in contact with them through more travels he briefly instructed them and baptized 10,000 towards the end of 1544.

In the fall of 1545 he went to the Malay Archipelago and found missions in the Spice islands. In 1548 he returned to his mission in Goa where more Jesuits arrived to join him. Together they took over the only college located in Goa and developed it into the center of education for native priests and catechists.

Not satisfied with exploring this vast region for new converts, he was still determined to go further. A Japanese man named Anjiro who had fled his country was deeply interested in converting to the Catholic faith ended up doing so and went with Francis Xavier to his native home of Japan with several companions. They landed in 1549 on the port of Kagoshima. His letters reveal that the Japanese are a polite society but suspicious of foreigners. That they are a warlike people who took great pride in their weaponry. That their religion consists of Bonzes and Bonzesses who have a great rivalry between them, the grey monks being set against the black monks accusing each other of ignorance and bad morals. He goes on to state how they don't believe anybody is condemned to hell and...

"The Japanese doctrines teach absolutely nothing concerning the creation of the world, of the sun, the moon, the stars, the heavens, the earth, sea, and the rest, and do not believe that they have any origin but themselves. The people were greatly astonished on hearing it said that there is one sole Author and common Father of souls, by whom they were created. This astonishment was caused by the fact that in their religious traditions there is nowhere any mention of a Creator of the universe. If there existed one single First Cause of all things, surely, they said, the Chinese, from whom they derive their religion, must have known it….In the end, by God’s favor, we succeeded in solving all their questions, so as to leave no doubt remaining in their minds. 

The Japanese are led by reason in everything more than any other people, and in general they are all so insatiable of information and so importunate in their questions that there is no end either to their arguments with us, or to their talking over our answers among themselves. They did not know that the world is round, they knew nothing of the course of the sun and stars, so that when they asked us and we explained to them these and other like things, such as the causes of comets, of the lightning and of rain, they listened to us most eagerly, and appeared delighted to hear us, regarding us with profound respect as extremely learned persons.

This idea of our great knowledge opened the way to us for sowing the seed of religion in their minds. …The university of Bandou, situated in an island of Japan, which has given its name to its country, is the most famous of all; and a great number of bonzes are constantly going thither to study their own laws. These precepts are derived from China and are written in Chinese characters, which are different from the Japanese. There are two kinds of writing in Japan, one used by men and the other by women; and for the most part both men and women, especially of the nobility and the commercial class, have a literary education. The bonzes, or bonzesses, in their monasteries teach letters to the girls and boys, though rich and noble persons entrust the education of their children to private tutors."

With a difficult task ahead of him St. Francis Xavier figured out that the Japanese would not listen to a person who looked poor but one who was dressed in fine clothes. His tactics would work. He later writes,

"The Japanese are very curious by nature, and as desirous of learning as any people ever were. So they go on perpetually telling other people about their questions and our answers. They desire very much to hear novelties, especially about religion. Even before our arrival, as we are told, they were perpetually disputing among themselves, each one contending that his own sect was the best. But after they had heard what we had to say, they left off their disputes about their own rules of life and religion, and all began to contend about the Christian faith. It is really very wonderful that in so large a city as Yamaguchi in every house and in every place men should be talking constantly about the law of God.

 …For those who have become Christians used to belong, one to one sect, another to another; the most learned of each of them explained to us the institutions and rules of his own way of belief. If I had not had the work of these converts to help me, I should not have been able to become sufficiently acquainted with, and so attack, these abominable religions of Japan. It is quite incredible how much the Christians love us…May God in His mercy repay them with His favor, and give us all His heavenly bliss! Amen."

After his stay for just a few years it is disputed as to how many he converted but at the very least it was 2,000 with many more thousands to follow until Toyotomi Hideyoshi banned Catholicism in 1587 and put many to death with the rest going underground for 250 years until priests came back only to find many who had kept the Faith.

Still yet determined to preach the Gospel to all nations, he set his eyes towards China in 1552 and while in exile on an island just off the main land he developed a fever which ended up taking his life after much suffering mostly alone around December 3rd of 1552.

One might wonder how a foreign man could convert so many to a foreign religion other than through his social skills and enthusiasm? The answer is the fact that he performed extraordinary wonders and miracles with the Vatican approving up to 1,200 of them.

Fr. John Hardon S.J. explains the mind of the Church towards St. Francis Xavier's as follows:

"To answer non-Catholic criticism of Xavier's miracles, it is enough to appeal to the evidence of contemporary history. But Catholics have also another norm by which to pass judgment in the matter-the declarations of ecclesiastical authority. Here the evidence is most conclusive. For every official statement of the Church on the subject credits the Apostle of the Indies with thaumaturgic powers that are not only considered real, but so extraordinary that, with the possible exception of Francis of Assisi and Anthony of Padua, they are unique in the history of Christian hagiography.

Thus in the Brief of Beatification, issued in 1619 by Pope Paul V, he declares that “Francis Xavier, during his life as a priest, was endowed by the Lord with many and outstanding (multis et eximiis) gifts of virtue, of grace and of miracles.” 

In the Allocution of 1622, when Gregory XV in a private Consistory proposed to the Cardinals that Francis Xavier should be canonized, he said: “In as much as holiness of life, a reputation for miracles (claritudo miraculorum) and the desires of the people concur in their judgment on this remarkable man, the true Apostle of the Indies, it is expedient that he should be raised to the honors of sainthood." The Cardinals who assisted, individually, gave their judgment, in writing, on whether Xavier should be canonized. Their votes are only a paragraph each, some less than fifty words, yet all of them, and mostly in explicit terms, refer to his claritudo miraculorum as a sure sign that the Holy Spirit desires His servant to be honored as a saint.

According to Cardinal a Monte, “He shone with the splendor of many miracles.” And Bandini, “He drew the hardened hearts of men to the true faith by innumerable miracles.” Cardinal Ginnasii, “By the power of God, he healed the sick, raised the dead, spoke with the gift of tongues.” Cardinal Millini, “He was resplendent with so many and such great miracles that I believe he may without hesitation be entered by Your Holiness in the catalog of the saints.” 

In the Bull of Canonization issued by Urban VIII on August 6, 1623, the miracles of St. Francis make up the bulk of the nineteen pages, in folio, of the papal document. Regarding the phenomena which happened during the saint's life, the Pope says, in general, that “He was found worthy to be richly endowed with apostolic charismata; the evidence of his apostolate being manifested... in signs and prodigies and powers.” Then follows a careful description of eighteen miracles in the life of St. Francis which the Church accepted as authentic:

Omitting those already mentioned, the first phenomenon noted in the document was the gift of rapture. While celebrating Mass, Xavier was often so rapt in ecstasy that those in attendance could with difficulty rouse him back to normal consciousness. 

At other times during the Holy Sacrifice, he was seen raised from the ground a cubit and more so that “while seeing the greatness of the miracle, the people might acknowledge the sanctity of the servant of God.” 

After his arrival in the Indies, one of the "more outstanding prodigies which he wrought for the edification of the faithful," occurred when a mob of pagan Badages made a surprise attack on a Christian village, intending to kill the inhabitants. But the mob was put to flight when Francis went out to meet them, accompanied by a mysterious figure whose majesty and splendor terrified the assailants. 

At Comorin, when the pagans were not moved by his words, Xavier asked that a tomb which had been sealed the day before should be opened. Then indicating that this would be a sign of God's approval of Christianity, he called to the body to rise. The dead man came to life, with hundreds of natives embracing the faith as a consequence. 

In the same city on another occasion, Francis healed a beggar with ulcerous legs when in a burst of heroism he drank the putrid water in which the running sores had been washed. 

Also in east India, Xavier brought back to life a young man who had died of a pestilential fever, and was being carried to the cemetery. 

In the city of Combutura, a boy had fallen into a deep well and drowned. His body was later brought up to the surface. Francis prayed over the dead child and then, “taking it by the hand, ordered it in the name of Jesus Christ to rise. Immediately the boy returned to life.” 

In Japan, a merchant, blind for years, was given back his sight when Francis recited the Gospels and made the sign of the cross over his head. 

On one occasion, a small crucifix which the missionary had lost in the ocean was restored to him by a sea crab when he reached the shore. 

Again out at sea during a storm, the landing boat of the ship on which he was sailing was torn from its mooring and lost in the waves. Three days later, in answer to Xavier's prayers, the boat floated back to the ship and rested alongside the hulk, ready for landing, as though nothing had happened. 

As examples of his prophetic powers, Francis predicted the fate of two ships sailing out of port-that one would be destroyed in a storm and the other, a smaller and older vessel, would reach its destination in safety. At another time, as he arrived at the altar for Mass, he suddenly turned to the people and asked them to pray for the soul of a wine merchant who had just died, at a distance of twelve days' journey away. He also promised a generous benefactor that God would reward him by telling him the time of his death. Years later, in apparent good health, the man was suddenly forewarned and died in the peace of God. 

Since his canonization in 1623, a series of new honors has been conferred on Francis Xavier by the Holy See, culminating in his declaration in 1922 as the heavenly patron of all Catholic Missions. And consistently the Roman Pontiffs, in their letters and decrees, have emphasized in a singular way his extraordinary gift of miracles and prophecies.

Thus Alexander VII, shortly after Xavier's canonization, authorized the following insertion to be made in the Roman Martyrology for the third of December: “. . . the Apostle of the Indies was conspicuous in the number of infidels he converted to Christ, and in the greatness of his miracles, especially in raising the dead to life and in the spirit of prophecy.” 

And more recently, Pope Pius XI, on the third centenary of St. Francis' canonization, described the “Heavenly Patron of the Propagation of the Faith” as one who, “in the interest of souls, many times traversed vast expanses of land and sea, was the first to bring the name of Christ to the nation of Japan, suffered many dangers and underwent incredible trials, administered the saving waters of Baptism to countless souls, and performed innumerable miracles of every kind (infinita omne genus portenta).” 

Conclusion

Sts. Ignatius and Francis Xavier were the first models of their Order. What flowed from them was true Christian charity through the ages. Volumes upon volumes fill the wonderful contributions the Jesuits have made from the 16th-19th centuries. Even during their suppression from 1773-1814 the world was not the same without them because it was during this time that three Revolutions broke out (America, France, Haiti). It makes one wonder if that was planned. Nevertheless, it wasn't the Jesuits who were the enemies of humanity during this time, nor any time before that but rather the work of bad Monarchs, Jansenists, Encyclopedists, and so many others. All they tried to do was convert the world to Christ and His Church and nothing more.

The prayer of St. Ignatius below sums up the spirit of the Jesuit Order:

"Teach us, good Lord, to serve Thee as Thou deserve; to give, and not to count the cost, to fight, and not to heed the wounds, to toil, and not to seek for rest, to labor, and not to ask for reward, except that of knowing that we are doing Thy will."