Volume I, Treatise IV, Chapter XX

Of a Third Sort of Union, Very Prejudicial to Religion

Tue third sort of connexion and friendship is still worse than the two former, and far more contrary to union and fraternal charity. By this tie or union, we understand that which is made, when any particular persons cabal together, to change the institute of religion and such other things as are piously ordained and established therein. What St. Bernard says upon these words of the Canticles: “The children of my mother fought against me” (Canticle of Canticles 1:5), is very much to our purpose. The spouse by these words makes her complaint, in the name of the Church, of the evil she had suffered from her children: ‘ It is not,” says this great saint, “that she did not very well remember all that the Jews, gentiles and tyrants had made her suffer, but that which she most of all lamented, and which touched her most sensibly, and what she believed was with the greatest care imaginable to be avoided, was the internal and domestic war, as I may call it.” (Bern. serm. 29. sup. Cant.) We must apply this to the religion into which we are entered; and which being one of the principal members of the Church, walks in her footsteps. ‘“My dear children,” says he, “are revolted and risen up against me—those I have with so much care and pains brought up and instructed, that they may fight against the world, and convert souls to God, have turned against myself the arms I gave them; and have used them to make war against me their mother.” Behold now and judge, if this be not a very sensible affliction. But as sensible as it is, yet we must not wonder that such sorts of persecutions as these happen to us, because St. Francis, in his life-time, saw his order exposed to the same difficulty: and the holy Catholic Church, even while the apostles lived, was not exempted from the like persecution of her own children, who rose up against her, and by their errors endeavoured to destroy her. The members must follow their head, which is Jesus Christ; he has led the way, through labours and sufferings; therefore they must follow through the same; in order that, as gold is refined in the crucible, so the elect may be tried and purified by labours and persecutions. “It is necessary,” says St. Paul, “that there should be heresies, to the end that those of sound principles may be the better known amongst you.” (1 Corinthians 11:19) “Itis necessary,” says Jesus Christ, “that scandal should happen; but woe be to those, who are the cause thereof.” (Matthew 18:7)

St. Basil speaks very severely against these sorts of leagues, “Tf any of you,” says he, “voluntarily separating yourselves from others, make particular cabals in the society you are of, these sorts of connexions are very pernicious: it is a sedition, it is a division; and we cannot but form a bad opinion of those who are united after this manner; because, under the pretence of reformation, under the shadow of the good and profit of religion, they think upon nothing else but how to change its rules, and derange the order of its first institute.” (Eas. in Const. Mon. c. 30.) Wherefore, he would have such as these first of all admonished and reprehended in secret; and afterwards in presence of all their brethren, as the gospel directs us; but if all this, says he, does no good, “look upon them as heathens and publicans.” (Matthew 18:17) Separate them totally from the rest, as persons infected with the plague, lest the contagion spread itself, and infect the whole body. It is the very same that St. Ignatius ordains in his Constitutions; it is also conformable to St. Paul’s spirit, who, writing to the Galatians, says, ‘“‘God grant that those who trouble you may be cut off from amongst you.” (Ad (Galatians 5:12))

It is so very easy a thing to know how great this evil is, of which we now speak, and how prejudicial it is to religion, that it is sufficient only to set it before you, to let you see its enormity, and it seems not worth our while to trouble ourselves by enlarging on it. But because this matter is of very great importance, I will dwell somewhat longer upon it, and state those reasons which I believe will be sufficient, not only to excite in us a detestation of these sorts of unions, but also make us conceive just horror of them, and always strengthen and urge us more and more to maintain our institute. Religious societies are not the invention of men; but are an effect of the particular disposition and order of the divine Providence; so that the things which are instituted, whether they be for the conservation, or for the increase of these societies, must not be regarded as human inventions only; and as the project of some particular person, but looked upon as the projects and inventions of God himself. For when God chose St. Francis, St. Dominick, St. Ignatius, and other saints to be founders of those orders which they instituted; he, at the same time, inspired them to adopt the means they made use of to establish them. He has done also more than this; for “the works of God are always perfect” (Deuteronomy 32:4); which his institutions would not be, if they should be wanting in anything; and because the founders, of themselves, could not foresee all things that should happen, he, therefore, discovered to them whatsoever he saw necessary for the maintaining, and for the spiritual progress of their orders. Thus we see in the Life of St. Ignatius, that toa very important point that concerned the establishment of our society, he made the same answer that father James Laynez had separately made on the same subject. This clearly proves that in more essential matters, which are as the foundation ef our institute, God, who is the first author, has revealed or inspired all things to him, whom he has chosen to be our head, and chief founder after himself. The precaution St. Ignatius used in framing the Con- ’ stitution which he left in writing, is also.a proof of this truth. For how many prayers, how many tears must each word have ‘cost him, since, in order to determine only, whether or not professed houses should have any particular rents allotted for the fabric of their churches, we read that for forty days together he offered his mass, and gave himself to more fervent prayer, than he was ordinarily accustomed to make? By this it is easy to perceive, that he concerted these his Constitutions with God— that he consulted with him, and that he received from him great lights, both to choose and resolve upon what was most pleasing to the divine majesty. But though what I have said is sufficient to prove our proposition, ‘ yet we have still a greater testimony than this” (John 5:36), and lest it be objected that we give testimony of ourselves, it is good that I propose it here; because it is of very great consequence to have this principle well established. ‘

The rule of St. Francis, not having been yet approved of, but by the living voice of Innocent the III., and this great saint being about to write it and present it to the Pope, to obtain a bull for its confirmation, retired with two of his companions to a mountain near Reate. Fasting there on bread and water for forty days, and persevering day and night in continual prayer, he composed his rule, according to what God pleased to inspire him with; and having brought it with him from the mountain, he gave it to keep to brother Elias, his vicar-general, a very prudent and experienced man as to worldly affairs. Elias finding it was founded upon too great a contempt of temporal things, and too excessive a poverty and humility, lost it on purpose, in order that this rule not having been confirmed, another should be made, more consonant to his own ideas. St. Francis, who desired rather to follow the will of God than of man, and who would not rely upon the dictates of worldly wisdom, returned to the same mountain to make another retreat for forty days, and ‘to obtain by his fasting and prayer that God would vouchsafe to inspire him anew to compose another rule. Brother Elias, knowing his intention, resolved to render it abortive; and for this purpose, having assembted some of the chief and ablest men of their order, he told them that the saint would make so strict a rule that it would be impossible to observe it. Whereupon they begged of him, that as vicar-general he would go to the saint from them, and let him know that if he persisted in making too strict a rule, they would not feel themselves at all obliged to observe it. But brother Elias not daring to charge himself singly with such a commission, offered to go along with the rest; so all of them going together towards the mountain, when they came to it, and approached near the cell where the saint was in prayer, brother Elias called him. The saint, who knew him by his voice, went out to him, and perceiving so many religious - assembled together, asked him what they desired? They are, answered Elias, the chief members of the order, who hearing you are about to make a new rule, and fearing you should make it too austere, they come to protest to you, that if it be so, you may keep it yourself, but as for them, they will not follow it. The saint, hearing these words, cast himself upon his knees, and lifting up his eyes to heaven, cried out; Lord, did I not tell you, that these would not believe me? And presently they heard a voice from heaven that said; ‘“Francis, there is nothing in the rule that is yours, all that is in it is mine, and I will have it observed, according to the letter, according to the letter, according to the letter, without gloss, without gloss, without gloss. I know what human weakness is capable of, and what succours I can and will give; let those that will not observe this rule quit your order, and permit others to observe it.” Whereupon, St. Francis turning himself towards the religious; Have you heard, says he, have you heard, have-you heard? Do you desire that I should obtain of God, to have the words repeated again to you? Hereupon, brother Elias and all the rest, trembling, stunned, and full of confusion for their fault, returned without making any reply. The saint applied himself again to compose — his rule, and made the very same with that which our Lord had before revealed to him; which being done, he carried it to Honorius the III. The Pope said, he found it very hard to be put in practice, by reason of the great austerity and extreme poverty to which it obliged. Holy Father, replied the saint, I have not put in this whole rule so much as one word of my own, but it is Jesus Christ who has composed it; and as it comes from him who alone knows all that is necessary for the salvation of souls, for the advantage of religious, and for the maintenance of this order; and that he only sees, as present to him, all things that shall happen to his Church in general, and to this order in particular; I ought not consequently to change anything he has once established. The Pope being then touched by a particular inspiration from heaven, confirmed the saint’s rule, and caused a bull to be issued for that end. Behold, then, in what manner VoL, I. Q God is wont to prescribe to founders of religious, all that they. are to insert into their rules. It is after this manner also that he prescribed the same to St. Ignatius, of which also we have a more authentic proof than of the preceding; because there are two apostolical bulls of Gregory the XIII., which make particular mention thereof. After having, in the one and the other, first declared what our institute is, and particularly those things that seemed to have the greatest difficulty; and because he knew several persons, and some of the society, would stick at them, he expressly adds, in formal terms; ‘“‘ Wherefore the same Ignatius, by Divine inspiration, judged that it was after this manner he ought to distribute the body of the society, into its members, its orders, and its degrees.” Can any one more clearly declare, that St. Ignatius was inspired by God himself, in forming the rule?

This being then supposed, let us come now to the point, and discuss it with those, who make these particular assemblies to alter the institute of our society, and such things as are established in it by our holy founder. Do you not perceive that it is an insupportable pride for an individual, to presume of himself, out of his own judgment, to go so far as to dare to say, that the way St. Ignatius has marked out in his Constitutions is not good? It were better we should take another way that seems to me far better. Without doubt, it would be a difficult thing to frame to one’s-self so great a folly as this. However, we shall comprehend this still more fully, if we reflect on a folly of another description. Heresy is, without doubt, one of the greatest evils, and the most enormous of sins, that can happen in the Churchof God. I do not at present examine, whether there can be any other sin greater than this; because it is certain that to hate God formally is still a crime of greater magnitude. But since it is very seldom that we meet with such sorts of sins as these amongst men; and that in hell only such sins are committed; I say, that of all sins to which man is commonly subject, heresy, whereby we separate ourselves still from the Church, is looked upon to be the greatest. And, without doubt, this opinion is very well grounded. For to say nothing of heresies overturning the foundation of the Christian religion, which is faith; and without repeating many other reasons which are alleged; it is not a pride that even passes imagination, to have so high an idea of ourselves, and to be so obstinate in our own opinion, that we inconsiderately believe whatever comes once into our heads to be a greater truth than all that is decided by the Roman Church; approved of by so many Councils; received by so many persons, eminent both for sanctity and learning; cemented together by the blood of so many thousand martyrs; and confirmed by so great a number of miracles? What folly can be greater than this—what pride more insupportable, and what greater blindness can one conceive, than to prefer before all these, either our own visions or fancies, or those of Luther; and in good earnest to believe an apostate, a vicious man, a lewd, debauched, sacrilegious wretch, before God? We do very nigh as bad as this, when we prefer our own particular judgment before his, whom God has chosen to be the head and founder of our society; and persuade ourselves, that the way we have found out is far better than that which was inspired and revealed by God himself. This presumption is truly diabolical. What! Has God hid from St. Ignatius, whom he made choice of to be the head and founder of the society, the way which ought to be taken to govern it well, and has he discovered it to you? Is not this alone sufficient to convince you that it is a deceit and illusion of the devil, who would make use of you as his instrument to wage war against the society, of which he is an irreconcileable enemy, and to disturb the peace and union thereof, as he made use of an heretic to disturb the peace of the Church? But you, perhaps, will tell me you desire nothing else but the reform thereof. You deceive yourself; and the devil, as father of lies, blinds you with @ specious pretence. It is not a will or desire to reform the society, but it is a will to destroy and ruin it, and let what I say. be well taken notice of; for it is no exaggeration, but a very

clear and infallible truth. We reform a religion, when, after it is fallen from its first institution, we endeavour to restore it to the purity of its first origin, and cause the rules that the founder left in it to be carefully observed. This kind of reform is holy and commendable, and has been practised with success in many orders, which have been re-established in the innocency and vigour of their origin. But to change the ancient institute—to quit the path which our founder, inspired by God, has marked out to us, and a desire to take a different one; this is to wish not to reform an order, but to destroy and overthrow it; this is to built upon its ruins, one after your own mode and fancy, as brother Elias pretended to do, in the order of St. Francis. A thought of this kind cannot come from the Spirit of God, and can be nothing else but the effect and suggestion of the devil.

When in the Council of Trent they spoke of reforming religious orders, and when thereupon they had made some very profitable and holy decrees; Father James Laynez, general of our society, represented to the fathers of the council, that these decrees seemed not to have place in what regarded the society of Jesus, because it was a new body distinguished from other ancient bodies of religion, and had a mode of government peculiar to itself, and approved of also by the Holy See; that by the mercy of God, the society had not at all fallen off from the exact performance of its rule and first institute; and, therefore, if they comprehended it in these decrees, it would not be to reform, but to destroy it. The Council was pleased with and approved of this reason, and thereupon made this answer, which is set down in the twenty-fifth session in these terms:—“Nevertheless, the intention of the Council, by these decrees, is not to introduce any innovation into the religion of clerks of the society of Jesus, nor to hinder it from continuing to serve God and the Church according to their pious institute, approved of by the Holy See.” (Conc. Trid. sess. xxv. decret. de refor. reg. c. 16.) Wherefore the Council of Trent would not undertake to change anything in the conduct and institution that God had prescribed the society of Jesus, by means of St. Ignatius; but on the contrary, would hereby approve and confirm it as the Holy See had done. And will you, from some human reasons,and considerations that you have admitted into your mind—will you meddle yourself so far as to wish to alter and change our constitutions?

Marcellus Cervinus, Cardinal of the Holy Cross, who afterwards was Pope by the name of Marcellus II., esteemed our institute, and respected our founder, far otherwise indeed. A little before he was exalted to the supreme dignity he had a grave debate with Father Olavius, one of the most famous divines of the society, upon that part of our constitutions, which forbids any one whomsoever amongst us to receive any dignity out of the society, if not obliged by the Pope to accept of it, by a precept of obedience under pain of sin. ‘The general himself has no such power to oblige them to it, but by order from his Holiness; and this constitution is so religiously observed amongst us, that every one who is professed makes a particular vow to observe it. The Cardinal therefore asserted, that the society would do a greater service to God’s Church by giving it good bishops, than by giving it good preachers and confessors; and that the advantage derivable therefrom would be so much greater, inasmuch as the power of a bishop is greater than that of a simple priest. He also stated on this subject many other reasons, to which Father Olavius answered in substance—that the greatest service the society could do the Church was to maintain itself in the humility and purity of its first institute, thereby to be the longer capable to serve it well. And when, in fine, the Cardinal, judging his own reasons to be of greater weight, persisted still in his opinion:—If my reasons, replied Father Olavius, are not sufficient to convince and move you to change your opinion, at least the sole authority of our founder is sufficient to.convince and make me believe that his opinion was far the better. I now yield to you, replied the Cardinal; and confess you are right; for though it seems to me that _I_ have reason on my side, yet the authority of your founder is of far greater weight on this occasion, than all the reasons in the world; or to say better, it is reason itself, that would have it to be as it is. For, since he was chosen by God to establish in his Church such an order as yours is, to extend and spread itself over the whole world for the good of souls; and to govern it with so much wisdom and prudence as it does; it is also to be presumed, and it cannot be thought otherwise, but that God himself revealed to him the manner he would be served by this order, and after what manner it ought to be conserved and maintained. Now, if so great a person as this had so great a submission, even against the lights of his own reason; with how much juster title ought we, who are religious, and consequently children of obedience, to submit our judgments, when we perceive anything to be established by the rule or constitutions of the society; or that it was ordained by him, whom God gave us for our head and founder? But since all his constitutions and all his rules are also approved of and confirmed by all Popes since his time, and by the sacred Council of Trent; and the society, since we have observed them, has received so many graces and favours from God, and produced such great fruits in the conversion of souls, who is there, after all this, that dare have the confidence or boldness, even so much as in thought, to desire to alter the statutes and constitutions? ‘“‘ Transgress not,” says the Wise Man, “the ancient bounds that your forefathers have established.” (Proverbs 22:28)

But that the presumption of those that may form or entertain a thought of such an undertaking, may still be more crushed by what is the greatest and most inviolable authority in the Church, Gregory the XIII. in his bull, which begins ascendente domino, after having approved of and confirmed the new institute of the society, established the form for their conduct, and some other points in particular, which might give occasion to some disquiet spirits to make difficulties, expressly forbids all persons, of what condition or pre-eminence soever (under pain of excommunication Late Sententie, and incapacity or privation of office or benefice, tpso facto, without any declaration), to impugn or contradict even the least thing in the institute or constitutions of the society, either directly or indirectly, whether under colour or pretence of dispute, or from a desire to inform themselves more clearly of the truth. And in case any doubt should present itself upon this subject he declares that his will is, they should consult the Holy See, or the general of the society, or such as the general shall upon this account appoint; and that no other person must intermeddle therein. Gregory the XIV. ordained the self-same thing in a more ample manner, and in more forcible and express terms, in his bull which he issued upon the same subject, which begins, Ecclesia Catholice. ‘Let them consider,” says he, “that it would be a very great prejudice to spiritual discipline and perfection, and a great disturbance to religious orders, if-that which was piously appointed by their founders, and very often received and approved of by the same religious orders, in their general congregations, and which is moreover established and confirmed by the Holy See, should, under any pretence whatsoever, either come to be quite changed, or the least altered, or impugned. Wherefore we, renewing the constitutions of our predecessor Gregory the XIII., and confirming all the privileges contained therein, by these presents, in virtue of holy obedience, do forbid all persons of what state or condition soever, whether ecclesiastic, secular, or religious, and even all of the same society of Jesus, under pain of excommunication Lat Sententia, and of exclusion from all sorts of charges or ecclesiastical dignities, and privation of active and passive voice, which penalties are tpso facto incurred without any farther intimation; wherefore we reserve the decision and appeal to the Holy and Apostolical See, either to impugn or contradict anything of the institute, constitutions, or decrees of the society, either directly or indirectly, under colour of any greater good, shadow of zeal, or any other pretence whatsoever.” To all this he yet adds a more essential point, which is, that he also forbids to propose anything, or any memorial upon this matter or subject, to add, diminish, or change anything in the institute, unless to the Pope himself, either immediately, or by his Nuncio, or Apostolical Legate; or to the general, or to a general eongregation of the society. Paul the V.

in a bull published in the year 1606, for the confirmation of the institute, and the privileges of the society, makes particular mention of these two constitutions of Gregory the XIII. and Gregory the XIV., and approves and confirms anew what is contained in them. It is easy, then, to perceive how all things are founded and cemented together-in the society, since neither any religious of the same company, nor any other religious; nor in fine, any clerk or layman, of what state, dignity, condition, or pre-eminence soever, may or can undertake to alter anything, without incurring instantly these penalties, together with the ‘‘ greater excommunication.” Let us now conclude with the same words wherewith St. Paul ends the second epistle to the Corinthians; ‘“For the rest, brethren, rejoice, be perfect, encourage one another, be all of one mind and will, live in peace, and the God of peace and love will eternally remain with you.” (2 Corinthians 13:11)

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