The Jesuit New World Order

Saturday, 7 September 2013

 THE RISE OF THE BLACK POPE

                   



THE FATHER GENERAL --St. Ignatius of Loyola, founder of the Jesuits


BLACK COVERT ORDER COUNTER REFORMATION Not openly acknowledged or displayed.remains truly private not observableThe Jesuit Oath of Induction  recorded in the Congressional Record of the U.S.A. (House Bill 1523, Contested election case of Eugene C. Bonniwell, against Thos. S. Butler, Feb. 15, 1913, pp. 3215-3216) It can also be found in the book entitled, "Subterranean Rome" by Charles Didier translated from the French and published in New York in 1843. Dr. 

The article below was taken from the book Subterranean Rome by Charles Didier, translated from the French and published in New York in 1843. Dr. Alberto Rivera escaped from the Jesuit Order in 1967, and he describes his Jesuit oath in exactly the same way as it appears in this book. After reading this, ask yourself the question: Is this REALLY the church of Jesus Christ???
"When a Jesuit of the minor rank is to be elevated to command, he is conducted into the Chapel of the Convent of the Order, where there are only three others present, the principal or Superior standing in front of the altar. On either side stands a monk, one of whom holds a banner of yellow and white, which are the Papal colors, 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, IMPIOUS. The meaning of which is: It is just to exterminate or annihilate impious or heretical Kings, Governments, or Rulers. Upon the floor is a red cross at which the postulant or candidate kneels. The Superior hands him a small black crucifix, which he takes in his left hand and presses to his heart, and the Superior at the same time presents to him a dagger, which he grasps by the blade and holds the point against his heart, the Superior still holding it by the hilt, and thus addresses the postulant:"
Superior speaks:
My son, heretofore you have been taught to act the dissembler: among Roman Catholics to be a Roman Catholic, and to be a spy even among your own brethren; to believe no man, to trust no man. Among the Reformers, to be a reformer; among the Huguenots, to be a Huguenot; among the Calvinists, to be a Calvinist; among other Protestants, generally to be a Protestant, and obtaining their confidence, to seek even to preach from their pulpits, and to denounce with all the vehemence in your nature our Holy Religion and the Pope; and even to descend so low as to become a Jew among Jews, that you might be enabled to gather together all information for the benefit of your Order as a faithful soldier of the Pope.
You have been taught to insidiously plant the seeds of jealousy and hatred between communities, provinces, states that were at peace, and incite them to deeds of blood, involving them in war with each other, and to create revolutions and civil wars in countries that were independent and prosperous, cultivating the arts and the sciences and enjoying the blessings of peace. To take sides with the combatants and to act secretly with your brother Jesuit, who might be engaged on the other side, but openly opposed to that with which you might be connected, only that the Church might be the gainer in the end, in the conditions fixed in the treaties for peace and that the end justifies the means.
You have been taught your duty as a spy, to gather all statistics, facts and information in your power from every source; to ingratiate yourself into the confidence of the family circle of Protestants and heretics of every class and character, as well as that of the merchant, the banker, the lawyer, among the schools and universities, in parliaments and legislatures, and the judiciaries and councils of state, and to be all things to all men, for the Pope's sake, whose servants we are unto death.
You have received all your instructions heretofore as a novice, a neophyte, and have served as co-adjurer, confessor and priest, but you have not yet been invested with all that is necessary to command in the Army of Loyola in the service of the Pope. You must serve the proper time as the instrument and executioner as directed by your superiors; for none can command here who has not consecrated his labors with the blood of the heretic; for "without the shedding of blood no man can be saved." Therefore, to fit yourself for your work and make your own salvation sure, you will, in addition to your former oath of obedience to your order and allegiance to the Pope, repeat after me---
The Extreme Oath of the Jesuits:
"1, _ now, in the presence of Almighty God, the Blessed Virgin Mary, the blessed Michael the Archangel, the blessed St. John the Baptist, the holy Apostles St. Peter and St. Paul and all the saints and sacred hosts of heaven, and to you, my ghostly father, the Superior General of the Society of Jesus, founded by St. Ignatius Loyola in the Pontificate 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 virtue of the keys of binding and loosing, given to his Holiness by my Savior, Jesus Christ, he hath power to depose heretical kings, princes, states, commonwealths and governments, all being illegal without his sacred confirmation and that they may safely be destroyed. Therefore, to the utmost of my power I shall and will defend this doctrine of his Holiness' right and custom against all usurpers of the heretical or Protestant authority whatever, especially the Lutheran of Germany, Holland, Denmark, Sweden, Norway, and the now pretended authority and churches of England and Scotland, and branches of the same now established in Ireland and on the Continent of America and elsewhere; and all adherents in regard that they be usurped and heretical, opposing the sacred Mother Church of Rome. I do now renounce and disown any allegiance as due to any heretical king, prince or state named Protestants or Liberals, or obedience to any of the laws, magistrates or officers.
I do further declare that the doctrine of the churches of England and Scotland, of the Calvinists, Huguenots and others of the name Protestants or Liberals to be damnable and they themselves 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 wherever I shall be, in Switzerland, Germany, Holland, Denmark, Sweden, Norway, England, Ireland or America, or in any other Kingdom or territory I shall come to, and do my uttermost to extirpate the heretical Protestants or Liberals' doctrines and to destroy all their pretended powers, regal or otherwise.
I do further promise and declare, that notwithstanding I am dispensed with, to assume my religion heretical, for the propaganda of the Mother Church's interest, to keep secret and private all her agents' counsels from time to time, as they may entrust me and not to divulge, directly or indirectly, by word, writing or circumstance whatever; but to execute all that shall be proposed, given in charge or discovered unto me, by you, my ghostly father, or any of this sacred covenant.
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 may go to any part of the world withersoever I may be sent, to the frozen regions of the North, the burning sands of the desert of Africa, or the jungles of India, to the centers 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 communicated to me.

I furthermore promise and declare that I will, when opportunity present, make and wage relentless war, secretly or openly, against all heretics, Protestants and Liberals, as I am directed to do, to extirpate and exterminate them from the face of the whole earth; and that I will spare neither age, sex or condition; and that I will hang, 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 forever their execrable race. That when the same cannot be done openly, I will secretly use the poisoned cup, the strangulating cord, the steel of the poniard or the leaden bullet, regardless of the honor, rank, dignity, or authority of the person or 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 agent of the Pope or Superior of the Brotherhood of the Holy Faith, of the Society of Jesus.

In confirmation of which, I hereby dedicate my life, my soul and all my corporal powers, and with this dagger which I now receive, I will subscribe my name written in my own 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 my feet, and my throat from ear to ear, my belly opened and sulphur burned therein, with all the punishment that can be inflicted upon me on earth and my soul be tortured by demons in an eternal hell forever!
All of which, I, _, do swear by the Blessed Trinity and blessed Sacraments, which I am now to receive, to perform and on my part to keep inviolable; and do call all the heavenly and glorious host of heaven to witness the blessed Sacrament of the Eucharist, and witness the same further with my name written and with the point of this dagger dipped in my own blood and sealed in the face of this holy covenant."
(He 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.)
Superior speaks:
"You will now rise to your feet and I will instruct you in the Catechism necessary to make yourself known to any member of the Society of Jesus belonging to this rank.
In the first place, you, as a Brother Jesuit, will with another mutually make the ordinary sign of the cross as any ordinary Roman Catholic would; then one cross his wrists, the palms of his hands open, and the other in answer crosses his feet, one above the other; the first points with forefinger of the right hand to the center of the palm of the left, the other with the forefinger of the left hand points to the center of the palm of the right; the first then with his right hand makes a circle around his head, touching it; the other then with the forefinger of his left hand touches the left side of his body just below his heart; the first then with his right hand draws it across the throat of the other, and the latter then with a dagger down the stomach and abdomen of the first. The first then says Iustum; and the other answers Necar; the first Reges. The other answers Impious." (The meaning of which has already been explained.) "The first will then present a small piece of paper folded in a peculiar manner, four times, which the other will cut longitudinally and on opening the name Jesu will be found written upon the head and arms of a cross three times. You will then give and receive with him the following questions and answers:
 
Question —From whither do you come? Answer — The Holy faith.
Q. —Whom do you serve?
A. —The Holy Father at Rome, the Pope, and the Roman Catholic Church Universal throughout the world.
Q. —Who commands you?
A. —The Successor of St. Ignatius Loyola, the founder of the Society of Jesus or the Soldiers of Jesus Christ.
Q. —Who received you? A. —A venerable man in white hair.
Q. —How?
A. —With a naked dagger, I kneeling upon the cross beneath the banners of the Pope and of our sacred order.
Q. —Did you take an oath?
A. —I did, to destroy heretics and their governments and rulers, and to spare neither age, 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 of murmuring.
Q. —Will you do that? A. —I will.
Q. —How do you travel? A. —In the bark of Peter the fisherman.
Q. —Whither do you travel? A. —To the four quarters of the globe.
Q. —For what purpose?
A. —To obey the orders of my general and Superiors and execute the will of the Pope and faithfully fulfill the conditions of my oaths.
Q. —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."


WHITE OVERT ORDER GOOD WORKS done or shown openly; plainly or readily apparent, not secret or hidden.JESUITICALCamouflage overt behaviour for concealment can be seen by other people ON THEIR WEBSITES while the covert evil behaviour can not be seen.
Visit to Colombia and Ecuador
During his stay in the Colombian Province from August 11 to 14, he went to the cities of Cartagena, Bogotá and Medellín. On August 15 he participated in the Alumni Congress held at the Colegio San Ignacio de Medellín, and on August 16, he travelled to Ecuador and stayed in the city of Quito. On August 19 and 20 he visited the city of Guayaquil. Along with several meetings with Jesuits, with students from our schools, with apostolic collaborators, friends and benefactors of the Society, his trip included meetings with the Apostolic Nuncio and Archbishops of each place visited.

Colombia and Ecuador | 26-Aug-2013
Visit to Austria
From 7 to 9 June, the Austrian Province of the Society celebrated the 450th anniversary of its foundation in 1563. Father General participated in some of the festivities. These included workshops, conferences, and meetings. Father General, in the presence of Jesuits, friends and collaborators, guests and representatives from University, Church and State, presided at a solemn Mass in St Stephen's cathedral.

Austria | 14-Jun-2013
Trip to Castille
On 5th May 2013, Fr. General was welcomed by a church full of people in Valladolid, a city near his birth place, as he began his visit to the province of Castille, in Spain. On 6th morning he visited Bishop Ricardo Blazquez, before meeting the superiors of the Jesuit communities and the project managers in Colegio San José where he also presided the Eucharist. A full account of his visits will be available at: www.visitageneral.infosj.es

Castille | 29-May-2013
Visit to Malawi-Zambia
Father General visited Southern Africa where he participated in the meeting of the Conference of Jesuit Major Superiors of Africa and Madagascar (JESAM) which was held in Lusaka-Zambia from the 8th to 13th of April 2013. It was the first time for Father Nicolás to visit the Zambia-Malawi Province.

Malawi-Zambia | 02-May-2013
Fr. General's Visit to Germany
From 4 to 6 April Father General paid a visit to the confreres of the German Province gathered for a symposium in Vierzehnheiligen, a site of pilgrimage. The evening of April 4 and the morning of April 5 were devoted to meetings and exchanges between Father General and the brethrens. Before the Sunday mass in St. Michael, the Jesuit church in Munich, Father Nicolás was able to pray on the tomb of Blessed Rupert Mayer in the Bürgersaalkirche, near St. Michael.

Germany | 02-May-2013
Fr. General's Visit to Latin America
Father General participated in the 25th Assembly of the Conference of Latin American Provincials (CPAL) in Lima (Peru) from October 30 to November 3. During and after the assembly, he visited the different apostolic sectors, groups of Jesuits, and lay people of the Province of Peru and attended the Signing of a University Consortium. On November 5, Father General left for Bolivia. There he participated in the Congress of the International Federation of Fe y Alegría. He, later, visited Puerto Rico.

Latin America | 23-Nov-2012
Fr. General's Visit to Poland
Fr. General was on a seven days visit to Poland from 23rd to 30th September 2012. He was accompanied by Fr. Severin Leitner, the new Assistant for the Central and Eastern Europe.The slide show gives some glimpses of his visit with Jesuits and collaborators in Poland and the memorial services of Father Peter Skarga and Father Jan Beyzym. He also spent few moments with the official media, the Magis youth movement and the Jesuit school children in Poland.

Poland | 03-Oct-2012
Fr. General's Visit to Romania
Fr. General, accompanied by Frs. Adam Zak and Joaquín Barrero, had been visiting Romania from19th to 21st May, 2012. His trip included three important events namely the visit to JRS (Jesuit Refugee Service), the 10 anniversary Eucharist in Cluj and the meeting with the Jesuits in Cluj.

Romania | 29-May-2012
Father General in India (2)
Fr. General's visit to India continued into the two provinces of Ranchi and Hazaribag as well. There he met many young and old Jesuits, various collaborators and religious groups, learned about various apostolates of the provinces, and also had a chance to converse with the two local bishops.

India | 04-Mar-2012
Father General in India (1)
Father General’s visit to the South Asian Assistancy from February 15 to March 1st gave him an overview of the various activities of the Jesuits in the central Zone in India, where the universality of the Church is manifested through the integration of tribal cultures in the simple faith practices of the local people. This was Fr. General's first official visit to Jamshedpur province meanwhile he also attended the Jesuit Conference of South Asia held at XLRI Jamshedpur.

India | 01-Mar-2012
Father General in Asia Pacific
From 18 to 28 January Fr. General was in Asia. The first stop of the trip was Vietnam, where he met the Jesuit community, lay collaborators and local bishops. Then he moved to Australia. It was the occasion for him to participate in the JCAP (Jesuit Conference of Asia Pacific). In Australia, Fr. Nicolás visited many of our institutions also.

Vietnam - Australia | 21-Feb-2012
Father General visits the Betica Province (Andalusia and the Canary Islands)
From 7 to 10 November Father General visited the Province of Betica. Starting from Las Palmas (Canary Islands) he paid a visit to the Colegio San Ignacio, the Loyola Centre and the installations of Radio Ecca. Then he moved to Granada and the Faculty of Theology. The trip ended in Seville where he visited the ETEA Foundation, the future Universidad Loyola de Andalucía, the SAFA and Loyola Foundations and the Colegio Portaceli.

Spain | 24-Nov-2011
Father General visits France
From the 29th of September to the 2nd of October Father General has visited the Jesuits of the Province of France. He paid a visit at the Centre Sèvres, meet the scholastics in formation in France and participated at a Province Day.

Paris, France | 04-Oct-2011
Father General at the start of Magis
On the 6th and 7th of August Father General participated at the start of Magis 2011 in Loyola (Spain) where 3000 young people began their preparation for the World Youth Days in Madrid.

Loyola, Spain | 06-Sep-2011
Father General visits Canada
From July 22 to the 29 Father General has visited the two Provinces of Canada. He participated at the Congress: Jesuit Relations: 1611 - 2011 - Remember. Renew. Without Counting the Cost." He took part in a contemplative pilgrimage with other Jesuits and friends and received a guided tour of Ste Marie-Among-the-Hurons, the village that was rebuilt according to the style of the ancient indigenous houses.

Canada | 06-Sep-2011
Father General in Madagascar
After his visit to the Province of Central Africa, Father General has visited Madagascar to participate in the General Assembly of the Provincials of Africa and Madagascar (2 - 6 May). From May 7 till May 11 he visited Antananarivo (novitiate, scholasticate, High School), Bevalala and Ambiatibe.

Madagascar | 13-May-2011
Visit to Africa and Madagascar
From 26th April to 11th May Father General is in Africa and Madagascar. In the Province of Central Africa (D.R.Congo) which is celebrating this year 50 years of its erection, he has visited the apostolic works of Kinshasa, Kimwenza and Kisantu.

D.R.Congo | 03-May-2011
Father General in the Middle East
From 21 - 28 March, Father General visited Syria, Lebanon and Turkey. In Syria he met Jesuits at Damascus and Homs where he accepted the last vows of Father Nawras Sammour. In Lebanon he met with several religious leaders as well as the President of the Republic. He has been welcomed at the college of Jamhour and at the University Saint-Joseph. In Beirut he has participated in the celebration of the last vows of Dany Younès and Nabil-Ghaly. Finally he visited the Jesuit community of Ankara, Turkey.

Syria, Lebanon and Turkey | 04-Apr-2011
Father General in India (2)
After his visit to the Karnataka Province, Fr. General visited on March 8 and 9 Calicut (Kerala Province), where he met different groups (KER Jesuits, Coordinators, friends and benefactors) and the Juniors of the Common South Zone. On March 9 and 10 he finished his India travel in Kolkata for the celebration of 150 years CCU Province.

India: Kerala and Kolkata | 13-Mar-2011
Father General in India
From February 27 to March 12 Father General has visited India. During his stay in Bangalore (Karnataka Province) he participated at the meeting of the Major Superiors of the South Asian Region. The days before the meeting he met candidates at the Candidate House, Saint Joseph College, the Jesuits of the Bangalore region and the Indian Social Institute. He visited also the regional theologate and the novitiate. In Mangalore there was a meeting with over 600 staff and alumni/alumnae of St Aloysius (an umbrella of 19 educational institutions).

India: Karnataka | 09-Mar-2011
Father General in Egypt
From the 2nd to the 5th of December Father General has visited Egypt. He met the novitiate, the formatores to religious life and the Coptic-Catholic Patriarch, the teachers, the students and the alumni of the Holy Family College. Finally he participated at a Regional day of the Egyptian Jesuits.

Egypt | 09-Dec-2010
Father General in Latin America
After his participation at the Annual Meeting of the CPAL (Conference of Latin American Provincial), in November 2010, Father General has visited Paraguay, Uruguay, Argentina and Chile

Latin America | 16-Nov-2010
Father General visits Belgium
From September 24 to the 27 Father General has visited the two Provinces of Belgium. There was also a meeting with the Jesuits and and their co-workers working in the five common European apostolic works of the Society in Brussels.

Belgium | 30-Sep-2010
Father General visits the Russion region
From the 4th to the 10th of July Father General visited the Russian Region. In Novosibirsk he participated in a meeting of Jesuits of the Region. In Moscow he met with representatives of the Department of External Relations of Orthodox Russian Church and there was a reception at the St. Thomas Institute, the theology, philosophy and history faculty run by the Jesuits in the Russian capital.

Russia | 13-Jul-2010
Father General visits the Antilles and Haiti
At the end of his Central American Trip, Father General visited the Dominican Republic and Haiti. In Haiti he visited some Jesuit Communities and places where Jesuits are helping the refugees from the earth quake of last January.

Antilles - Haiti | 05-May-2010
Father General visits Central America
After his visit to Mexico, Father General was in El Salvador, Nicaragua and Panama, from the 24th till the 27th of April. He met the Jesuits and their friends in the three countries, visited some schools of Fe y Alegría and inaugurated the new site of the Xavier College in Panama.

El Salvador - Nicaragua - Panama | 05-May-2010
Father General visits Mexico
From the 19th till the 23rd of April Father General visited Mexico. The main purpose of his visit was participating in the World Congress of the Jesuit Higher Education, but he also met Jesuits and friends of the Society in Mexico City and Guadelajara and had a meeting with indigenous people in Bachajón (Chiapas).

Mexico | 05-May-2010
Father General visits Pakistan
On February the 11th and 12th Father General visited the small Jesuit Community of Lahore in Pakistan. They paid a visit at two schools. Fr. General had also a meeting with Jesuit candidates.

Pakistan | 13-Feb-2010
Father General visits Sri Lanka
From the 6th till the 9th of February Father General visited the Jesuits of the Colombo, Galle and Kandy districts. He paid a visit to the Tulana Centre of Research and the Tertianship. He had different meetings with Jesuits of the Ministry Commission, of the North and East zone, of the erstwhile war zone and with scholastics and young priests.

Sri Lanka | 09-Feb-2010
Father General visits Zimbabwe
The third part of Fr. General's Africa trip was in Zimbabwe. He met the ZIM province, and visited Richartz House, the Arrupe College, the Mabelreign Parish and Ignatius College

Zimbabwe | 24-Dec-2009
Father General visits Kenya
After his visit to South Africa Fr. General went to Kenya for the celebration of 25 years Hekima College. He visited also AJAN and a lot of projects in Kibera and Kangemi, inaugurated the Institute for Peace Studies and a Spirituality Centre in Mwangaza, where he met the members of the East African Province.

Kenya | 18-Dec-2009
Father General visits South Africa
Father General visited South Africa from the 11th to the 13th of December. After a visit to Apostolic Nuncio Mgr. Green in Pretoria, he has been brought to Soweto, he blessed and placed the first stone of the new Jesuit Residence in Johannesburg and met the Jesuits of the South Africa Region and a group of JRS Collaborators.

South-Africa | 17-Dec-2009
Father General visits Slovenia
Father General visited Slovenia from the 6th to the 8th of November. After courtesy visits to the Archbishop and the Apostolic Nuncio, he has met the Jesuits of the Slovenian Province at Saint Joseph Spirituality Center. During the afternoon a Eucharistic celebration has taken place at Dravlje church to commemorate the 40th anniversary of the Province.

Slovenia | 10-Nov-2009
Father General at General Assembly of the CEP
On 15th October the provincials, vice-provincials and regional superiors of Europe began to arrive in Malta for the 15th General Assembly of the CEP. They were also joined by Father General and the three European Assistants from Rome. On the last day Father General addressed the assembly and shared his reflections.

Malta | 22-Oct-2009
Father General Visits Croatia and Hungary
From the 4th to the 9th of September Father General visited Croatia and Hungary to celebrate the 100th anniversary of the birth of these two Provinces. In Croatia he visited Zagreb where he participated in a number of meetings and gatherings. The visit to Hungary was centered in Budapest and Miskolc.

Hungary | 11-Sep-2009
Father General Visits California Province (Part 2)
Father General Nicolás continued his first visit to the United States as superior general of the Jesuits by attending events at Loyola Marymount University in Los Angeles and then flying up to Sacramento where he continued to acquaint himself with Jesuit apostolates. Then he went to the University of San Francisco campus for further meetings.

U.S.A., California Province | 06-Feb-2009
Father General Visits California Province
Father General Nicolás visits the California Province as it celebrates the 100th anniversary of its founding.

U.S.A., California Province | 02-Feb-2009
Father Peter-Hans Kolvenbach SJ departs from the Curia
The former superior general of the Jesuits bids a warm farewell to the community which supported him for the 25 years of his service.

Rome, Curia Generalizia | 11-Mar-2008
Mass of Thanksgiving for Father Adolfo Nicolás
The newly elected Superior General of the Jesuits, Father Adolfo Nicolas SJ, offers his inaugural Mass of thanksgiving at the Gesu church in Rome.

Rome, Chiesa del Gesù | 20-Jan-2008
Election of Father General Adolfo Nicolás
Four days of prayer and consultation—known as the “murmuratio”—preceded the election that took place on Saturday, January 19. Father Adolfo Nicolás of the Japanese Province was chosen to head the Society of Jesus.

Rome, Curia Generalizia | 17-Jan-2008
Father General Kolvenbach Resigns
The delegates of GC 35 accepted the resignation of Father Peter-Hans Kolvenbach SJ, as Superior General of the Society of Jesus. This historic step set the stage for intense days of prayer and consultation as the congregation members sought to find God’s Spirit leading them to the right person to succeed Father Kolvenbach.

Rome, Curia Generalizia | 14-Jan-2008
Opening Mass for General Congregation 35
Delegates began their work with a solemn celebration at the mother church of the Society of Jesus in the heart of Rome. Cardinal Franc Rodé presided at the Mass which featured a choir led by Father Vlastimil Dufka SJ.

Rome, Chiesa del Gesù | 07-Jan-2008


JRS Celebrates Arrupe Centenary Mass (Video)
The Chiesa del Gesù in Rome filled with Jesuits and friends on Nov. 9, 2008 as Father General Adolfo Nicolás presided at a Mass sponsored by the Jesuit Refugee Service in honor of its founder, Father Pedro Arrupe. The event also marked the formal opening of a photo exhibition showing the 30-year history of the JRS.
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Quotations: Jesuit Order

"My history of the Jesuits is not eloquently written, but it is supported by unquestionable authorities, [and] is very particular and very horrible. Their [the Jesuit Order’s] restoration [in 1814 by Pope Pius VII] is indeed a step toward darkness, cruelty, despotism, [and] death. … I do not like the appearance of the Jesuits. If ever there was a body of men who merited eternal damnation on earth and in hell, it is this Society of [Ignatius de] Loyola."

John Adams (1735-1826; 2nd President of the United States)

"It is my opinion that if the liberties of this country – the United States of America – are destroyed, it will be by the subtlety of the Roman Catholic Jesuit priests, for they are the most crafty, dangerous enemies to civil and religious liberty. They have instigated MOST of the wars of Europe."

Marquis de LaFayette (1757-1834; French statesman and general. He served in the American Continental Army under the command of General George Washington during the American Revolutionary War.)

"The war [i.e., the American Civil War of 1861-1865] would never have been possible without the sinister influence of the Jesuits."

Abraham Lincoln (1809-1865; 16th President of the United States, Note: Please see the end of this document for the full quotation by Lincoln.)

"The public is practically unaware of the overwhelming responsibility carried by the Vatican and its Jesuits in the starting of the two world wars – a situation which may be explained in part by the gigantic finances at the disposition of the Vatican and its Jesuits, giving them power in so many spheres, especially since the last conflict."
Edmond Paris (Author of the book The Secret History of the Jesuits)

"The Jesuits…are a secret society – a sort of Masonic order – with superadded features of revolting odiousness, and a thousand times more dangerous.”

Samuel Morse (1791-1872; American inventor of the telegraph; author of the book Foreign Conspiracy Against the Liberties of the United States) ((Note: For Morse’s full quotation from which this excerpt was taken, please see the end of this document.))


"[The Jesuits] are the deadly enemies of civil and religious liberty."
R. W. Thompson (Ex-Secretary, American Navy)


"The Jesuits are a MILITARY organization, not a religious order. Their chief is a general of an army, not the mere father abbot of a monastery. And the aim of this organization is power – power in its most despotic exercise – absolute power, universal power, power to control the world by the volition of a single man [i.e., the Black Pope, the Superior General of the Jesuits]. Jesuitism is the most absolute of despotisms [sic] – and at the same time the greatest and most enormous of abuses…"

Napoleon I (i.e., Napoleon Bonaparte; 1769-1821; emperor of the French)

“…The Roman Inquisition…had been administered since 1542 by the Jesuits.”
F. Tupper Saussy (Author of the book Rulers of Evil)

"Between 1555 and 1931 the Society of Jesus [i.e., the Jesuit Order] was expelled from at least 83 countries, city states and cities, for engaging in political intrigue and subversion plots against the welfare of the State, according to the records of a Jesuit priest of repute [Thomas J. Campbell]. …Practically every instance of expulsion was for political intrigue, political infiltration, political subversion, and inciting to political insurrection." (1987)
J.E.C. Shepherd (Canadian historian)

“It is impossible to read Elizabethan history [i.e., the history surrounding Queen Elizabeth I of England; queen: 1558-1603] except in the context of an army of Jesuits, masters of deceit, treachery, treason, infiltration, subversion, assassination, insurrection, civil war and coercion, plotting for the good of the papacy, and the defeat of all the Pope’s foes anywhere in the world.” (1987)
J.E.C. Shepherd (Canadian historian)

“The whole frightful responsibility for this terrible Thirty Years’ War [1618-1648] must rest upon the [Holy Roman] Emperor Ferdinand II, and his teachers, rulers, and bosom friends – the Sons of Loyola [i.e., the Jesuit Order].”
Theodor Griesinger (German historian; 1873)

“If you trace up Masonry, through all its Orders, till you come to the grand tip-top head Mason of the World, you will discover that the dread individual and the Chief of the Society of Jesus [i.e., the Superior General of the Jesuit Order] are one and the same person.”
James Parton (American historian)

“All these things cause the Father-General [of the Jesuits] to be feared by the Pope and sovereigns… A sovereign who is not their [the Jesuits’] friend will sooner or later experience their vengeance.” (1852)
Luigi Desanctis (Official Censor of the Inquisition)

“The Society of Jesus [i.e., the Jesuit Order] is the enemy of man. The whole human race should unite for its overthrow. …For there is no alternative between its total extirpation, and the absolute corruption and degradation of mankind.”
Robert J. Breckinridge (author)

Robert J. Breckinridge

“The Jesuits…are simply the Romish army for the earthly sovereignty of the world in the future, with the Pontiff of Rome for emperor…that’s their ideal. …It is simple lust of power, of filthy earthly gain, of domination – something like a universal serfdom with them [i.e., the Jesuits] as masters – that’s all they stand for. They don’t even believe in God perhaps.”

Fyodor Dostoyevsky (1821-1881; famous Russian novelist)

“The Jesuit Order at last reached the pinnacle of its power and prestige in the early eighteenth century [i.e., the early 1700s]. It had become more influential and more wealthy than any other organization in the world. It held a position in world affairs that no oath-bound group of men has ever held before or since… ‘Nearly all the Kings and Sovereigns of Europe had only Jesuits as directors of their consciences [i.e., as confessor-priests], so that the whole of Europe appeared to be governed by Jesuits only.’” (1927; using a short quote by Jesuit Cordara)
Boyd Barrett (Ex-Jesuit)

“In Roman Catholic circles it is well known that the Black Pope is the term used for the [Superior] General of the Jesuits. As the Pope is always robed in white, and the [Jesuit Superior] General in black, the contrast is obvious. But those Romanists who do not greatly love the Jesuits, and their number is not limited, use the term as indicating that the Black Pope rules the White Pope…even while the former [i.e., the Black Pope] is obligated to make, at least, a show of submission to the latter.” (1896)
M.F. Cusack (Ex-nun of Kenmore; author of the book The Black Pope)

“…The Jesuits are the only religious order in the Church of Rome…which has lain under the ban of the [‘White’] Pope, or which has been expelled from any country because of its interference in politics. Hence we may expect to find that to obtain political power forms a main feature in the plans of the Society [of Jesus – i.e., the Jesuit Order].” (1896)
M.F. Cusack

“Alas, I knew they [i.e., the Jesuits] would poison me; but I did not expect to die in so slow and cruel a manner.” (1774)

Pope Clement XIV (Who had “forever” abolished the Jesuit Order in 1773)

“The [Jesuit Superior] General is at the head of this black and mute militia, which thinks, wills, acts, obeys – [as] the passive instrument of his designs. Their whole life must have but one aim – the advancement of the [Jesuit] Order to which they are attached.” (1912)

Jeremiah J. Crowley (Irishman; ex-priest in the Roman Catholic Church; author of the book Romanism: Menace to the Nation)



Father Jeremiah J. Crowley (Nov. 29, 1861 ????).

“Never before in the course of the world’s history had such a Society [i.e., the Jesuit Order] appeared. The old Roman Senate itself did not lay schemes for world domination with greater certainty of success.” (1800)

Friedrich von Hardenberg (German philosopher)

“[Jesuit Adam] Weishaupt established the [modern version of the] Illuminati specifically to be a front organization behind which the Jesuits could hide. After being [formally] abolished by [Pope] Clement XIV in 1773, the Jesuits used the Illuminati and other organizations to carry out their operations. Thus, the front organizations would be blamed for the trouble caused by the Jesuits.”
Bill Hughes (Author of The Secret Terrorists and The Enemy Unmasked)

“[Jesuit-trained Illuminist Adam] Weishaupt and his fellow Jesuits cut off the income to the Vatican by launching and leading the French Revolution; by directing Napoleon’s conquest of Catholic Europe; [and] …by eventually having Napoleon throw Pope Pius VII in jail at Avignon until he agreed, as the price for his release, to reestablish the Jesuit Order. This Jesuit war on the Vatican was terminated by the Congress of Vienna and by the secret, 1822 Treaty of Verona.”
Emanuel M. Josephson (American physician and historian)

“Why would the Jesuits use their implacable enemy, the Jews, to further their designs for world dominion? The Jesuits never do anything out in the open where they can be exposed. If they are recognized as the culprits, they will be blamed and suffer the consequences, but if they can use someone else as the ‘cause of the world’s problems’, especially an enemy they can destroy in the process, then they have simultaneously accomplished two of their objectives. The Jewish people are the perfect scapegoat. Since the Rothschilds are Jesuit agents operating under a Jewish cover, using them [i.e., the Rothschilds] in forming the Illuminati back in 1776 effectively throws the onus of this conspiracy on the Jews. The Rothschilds are certainly not the only Jesuit agents that operate under a Jewish front.

The following sources [Ed. Note: Bill Hughes lists a number of books in later paragraphs] indicate that [Jesuit] Adam Weishaupt and the Rothschilds were the brains and the wealth behind the French Revolution.”
Bill Hughes (From his book The Enemy Unmasked)

“History books will tell us that the French Revolution first began in 1787 or 1789, depending on which book you read. However, it was actually planned by [Jesuit] Dr. Adam Weishaupt and the House of Rothschild almost 20 years before the Revolution took place.”
William Sutton (Author of The New Age Movement and The Illuminati 666)

“They [i.e., the Jesuits] have so constantly mixed themselves up in court and state intrigues that they must, in justice, be reproached with striving after world dominion. They cost kings their lives, not on the scaffold, but by assassination, and equally hurtful as the society of Illuminati; they were the foremost among the crowd, at all events, who applauded the murder scenes in Paris [during the French Revolution].”
Hector Macpherson (Author of the book The Jesuits in History)

“The Jesuits, [Jesuit Adam] Weishaupt, and the Rothschilds managed to cast the blame for the French Revolution on their front organization, the Illuminati!”
Bill Hughes (From his book The Enemy Unmasked)

“For over 200 years, the goal [of the Jesuits] has been the complete destruction of the United States Constitution. In the religious arena, the goal of the Jesuits is to wipe out any trace of Protestantism and other religions, and to restore worldwide domination by the pope.”
Bill Hughes (From his book The Secret Terrorists)

“[American Secretary of the Navy R.W.] Thompson pinpointed exactly who would be the agents used by the monarchs of Europe to destroy the republic of America, namely, the Jesuits of Rome! Since 1815 there has been a continual assault on America by the Jesuits to try to destroy the constitutional rights of this great nation. The famous inventor of the Morse Code, Samuel B. Morse, also wrote of this sinister plot [of the Jesuits] against the United States.”
Bill Hughes (From his book The Secret Terrorists)

“By 1815, the Jesuits [Ed. Note: through their agents, the Rothschilds] had complete control over England. If a leader did not do as he was told, money would be used to kill, smear [Ed. Note: character assassination is a favorite tactic of the Jesuits], destroy, blackmail, or just drive [him] from office. …What was done in England is being done in many countries today.”
Bill Hughes (From his book The Enemy Unmasked)

“One of the major purposes of the Jesuits was to destroy every trace of Protestantism and its principles, including religious freedom, republicanism, representative government, and an economy built around a strong middle class. Another purpose of the Jesuits was to greatly expand the power and control of the papacy throughout the entire world.”
Bill Hughes (From his book The Enemy Unmasked)

“During this Congress [of Verona, Italy in 1822], it was decided that America would be the target of Jesuit emissaries and that America was to be destroyed at all costs. Every principle of the [U.S.] Constitution was to be dissolved and new Jesuitical principles were to be put into place in order to exalt the Papacy to dominion in America.”
Bill Hughes (From his book The Secret Terrorists)

“These three meetings, at Vienna, [Austria in 1814-15,] Verona, [Italy in 1822,] and Chieri, [Italy in 1825] were held with as much secrecy as possible. However, one man attended the first two meetings that would not be silenced. British foreign minister George Canning contacted the U.S. government to warn them that the monarchs of Europe [Ed. Note: with the encouragement and support of the Papacy and its Jesuits] were planning to destroy the free institutions of America.”
Bill Hughes (From his book The Secret Terrorists)

“The Monroe Doctrine was America’s response to the Jesuits’ Congresses of Vienna [in 1814-15] and Verona [in 1825]. America would consider it an act of war if any European nation sought colonial expansion in the Western Hemisphere. The Jesuits have been able secretly to attack and infiltrate America to accomplish exactly what the Monroe Doctrine was stated to protect against. They [i.e., the Jesuits] have been able to get away with it because it was done with utmost secrecy and under the façade of being a church.

…The Monroe Doctrine challenged any advance on America by Europe. However, [President] Monroe did not really understand that the crafty Jesuits would not initially use the force of arms to gain their objectives. They [i.e., the Jesuits] would use cunning, craftiness, and utmost secrecy. They would appeal to men’s basest points. They would plant their agents in positions of wealth and power [Ed. Note: such as in the U.S. Congress and in U.S. intelligence agencies] and then use their influence to gain their great prize – the subversion and destruction of every Protestant principle as outlined in the Constitution of the United States.”
Bill Hughes (From his book The Secret Terrorists)

“The Jesuits function like the Papacy’s secret worldwide police. They are very secretive and go to great lengths to keep their operations secret. They tell no one that they are Jesuits. To all outside appearances, they appear as normal people.”
Bill Hughes (From his book The Secret Terrorists)

“[U.S. President] James Buchanan was poisoned [in 1857] and almost died. He lived because he knew that he had been given arsenic poisoning and so informed his doctors. He knew that the Jesuits [had] poisoned [Presidents] Harrison and Taylor [with arsenic].

The Jesuit Order fulfilled their oath again that they would poison, kill, or do whatever was necessary to remove those who opposed their plans. From 1841 to 1857, we saw that three [U.S.] Presidents were attacked by the Jesuits as outlined in the Congresses of Vienna, Verona, and Chieri. Two died and one barely escaped [death]. They [i.e., the Jesuits] allow nothing to stand in their way of total domination of America, and the destruction of the [U.S.] Constitution.”
Bill Hughes (From his book The Secret Terrorists)

“It would seem that the Jesuits had had it in mind, from the beginning of the war [the American Civil War of 1861-1865], to find an occasion for the taking off [i.e., the assassination] of Mr. [Abraham] Lincoln.”
Thomas M. Harris (U.S. Army Brigadier General; Author of the book Rome’s Responsibility for the Assassination of Abraham Lincoln)

“The favorite policy of the Jesuits [is] that of assassination.”
Brigadier General Thomas M. Harris

“The organization of the [Roman Catholic] Hierarchy is a complete military despotism, of which the Pope is the ostensible [i.e., apparent; seeming] head; but of which, the Black Pope [Ed. Note: The Superior General of the Jesuits], is the real head. The Black Pope is the head of the order of the Jesuits, and is called a General [i.e., the Superior General]. He not only has command of his own order, but [also] directs and controls the general policy of the [Roman Catholic] Church. He [the Black Pope] is the power behind the throne, and is the real potential head of the Hierarchy. The whole machine is under the strictest rules of military discipline. The whole thought and will of this machine, to plan, propose and execute, is found in its head. There is no independence of thought, or of action, in its subordinate parts. Implicit and unquestioning obedience to the orders of superiors in authority, is the sworn duty of the priesthood of every grade…”


Brigadier General Thomas M. Harris

“The Rothschilds were Jesuits who used their Jewish background as a façade to cover their sinister activities. The Jesuits, working through Rothschild and [financier Nicholas] Biddle, sought to gain control of the banking system of the United States.”
Bill Hughes (From his book The Secret Terrorists)

“[Jesuit-trained Illuminist Adam] Weishaupt’s success in forcing the Vatican to reestablish the abolished Jesuit Order [Ed. Note: it had been abolished in 1773 by Pope Clement XIV], through revival of the Church’s original Nazarene Communism in the form of present-day Communism, led to the conspiracy’s control by the Society of Jesus [i.e., the Jesuits]...
…Wherever a totalitarian movement erupts, whether Communist or Nazi, a Jesuit can be found in the role of ‘advisor’ or leader; in [Communist] Cuba Fr. Armando Llorente and in Argentina the neo-Nazis are led by Fr. Menvieille.”
Emanuel M. Josephson (1968)

“Today they [i.e., the Jesuits] are stronger in the United States than they ever were in any of the countries of Europe which expelled them as a menace to the government.” (1912)
Jeremiah J. Crowley

“Above all things, Jesuits are ‘confessors’. Their services unto the royalty were urged as a ‘need’, as they became assigned to hear the confessions of the aristocrats, emperors, kings, queens, princes, princesses, [‘royal’] mistresses, those in every level of government – they all revealed their secret plans, their intimate sins, their inner-most thoughts, as their lives became virtually an open book to the Jesuits.

…Through various means of diplomacy, Jesuits worked their way into offices of State, climbing up to be the counselors of kings, and shaping the policy of nations. But it was ‘religion’ and its sacred duties of hearing the confessions of their penitents, and being their religious ‘wise’ guides, that was the key to their success. Without the ‘need’ of a religious confessor, the history of the Jesuits may have been quite different. And the Jesuits made very sure that it was they who filled that need as confessors [Ed. Note: especially to the rich and power elite] instead of the other orders of priests, by providing a most attractive policy of leniency as an enticement for their penitents.”
John Daniel (Author of the book The Grand Design Exposed)

“In the agreement to rescue Rome [i.e., the Roman Catholic Church’s hierarchy] from the predicament of losing its world control to Protestantism, and to preserve the spiritual and temporal supremacy which the popes [had] ‘usurped’ during the Middle Ages, Rome now ‘sold’ the [Roman Catholic] Church to the Society of Jesus [i.e., the Jesuits]; in essence the popes surrendered themselves into their hands.”
John Daniel

“Eight years before the attempted [Spanish] Armada invasion [of 1588], Jesuits were seditiously active plotting the overthrow of the English government. By using different disguises, aliases, and secret codes, to illegally slip in and out of England, Jesuit Robert Parson, in 1580, had led and then later organized a mission to bring other Jesuits into England to engage in a work of subversion.

When the [attempted] invasion [by the Spanish Armada] failed, these masters of intrigue [i.e., the Jesuits] turned to another bizarre scheme. Known in your encyclopedia under the subject, ‘The Gunpowder Plot’ – thirteen Catholic noblemen and five Jesuits formed a conspiracy devising a plan to explode 36 barrels of gunpowder in the cellar of the House of Lords and kill King James I, and members of the [House of] Commons as they assembled for the opening of Parliament on 5 November 1605. Their plan was to blow up the Parliament building and out of the chaos incite the people into a full insurrection.

…But before the date it [i.e., the basement full of explosives] was to be detonated, the explosives were discovered, leading to the arrest of all those involved. …Of the five Jesuits involved, two escaped, one died in prison, and two were convicted and executed.”
John Daniel

“The Thirty Years’ War, 1618-1648, was a series of conflicts that became the last great struggle of religious wars in Europe. It was fought almost exclusively on German soil…but before the war ended, it involved most of the nations of Europe. The underlying cause of the war was the deep-seated hostility between the German Protestants and German Catholics – with the Jesuits and Cardinal Richelieu, who was the real ruler of France, fanning the fires to accomplish their ends.”
John Daniel

“…The [Roman Catholic] Church to rule the world; the [‘White’] Pope to rule the Church; [and] the Jesuits [Ed. Note: headed by the ‘Black Pope’, the Jesuit Superior General] to rule the [‘White’] Pope – such was and is the program of the Order [i.e., Society] of Jesus [i.e., the Jesuit Order].”
John Daniel

“The sixth and last event to be considered is the barbarous Irish Massacre, with its 23 October 1641 launching date – the date that also celebrates the Catholic feast of Ignatius Loyola, founder of the Jesuits.

…Again the plot is instigated by the Jesuits, priests, and friars, who excite the ignorant Irish Catholic people to a frenzy to commit the most unheard of cruelties. In far away France, Cardinal Richelieu, the French minister, had promised the [Irish Catholic] conspirators a considerable supply of men and money. In one stroke, Catholics rose up against their peaceful and unsuspecting Protestant neighbors, and spared no age, no sex, nor condition. Led on and declared by their fanatical priestly leaders, that no Protestant should be suffered to live any longer among them, adding that it was no more sin to kill a Protestant than to kill a dog, and that the relieving or protecting them was a crime of the most unpardonable nature.
The onslaught raged on, and when it had run its course, one hundred and fifty thousand Protestants lay mutilated, butchered, and dead.

…For the unbiased researcher, history reeks of the butchery of Romanism, where whole cities and populations were unmercifully wiped out, just because they worshipped God in a manner that was different from Roman Catholicism.”
John Daniel

“…By a ‘providential’ synchronism, when [Italian dictator] Mussolini seized power in Italy thanks to don Sturzo, Jesuit and chief of the Catholic party, Monseigneur Seipel, a Jesuit, became chancellor of Austria. He held that position until 1929, with an interregnum of two years, and, during those decisive years, he led the Austrian interior politics on to the reactionary and clerical road; his successors followed him on that road which led to the absorption of that country into the German block. The bloody repression of working-class uprisings earned him [i.e., Jesuit Monseigneur Seipel] the nickname ‘Keine Milde Kardinal’ – the ‘Cardinal without mercy’.”
Edmond Paris (Author of the book The Secret History of the Jesuits)

“It is believed that the Pope [i.e., Pius XI] will offer these services to Signor [Benito] Mussolini through the Jesuit Father Pietro Tachi-Venturi, who is often consulted by Mussolini on important matters.” (Daily Express, 2/9/1935)
BRITISH UNITED PRESS

“Above all I have learned from the Jesuits. And so did Lenin too, as far as I recall. The world has never known anything quite so splendid as the hierarchical structure of the [Roman] Catholic Church. There were quite a few things I simply appropriated from the Jesuits for the use of the [Nazi] Party.

Adolph Hitler (1889-1945; Nazi leader and chancellor of Germany from 1933-1945)
((Ed. Comment: What follows is a similar quotation of Hitler taken from Edmond Paris’ book The Vatican Against Europe.)):

“I have learnt most of all from the Jesuit Order. …So far, there has been nothing more imposing on earth than the hierarchical organization of the [Roman] Catholic Church. A good part of that organization I have transported direct to my own [Nazi] party. …The Catholic Church must be held up as an example. …I will tell you a secret. I am founding an order [Ed. Note: the Nazi SS].

…In [Heinrich] Himmler [who would become head of the Nazi SS] I see our Ignatius de Loyola [Ed. Note: the founder of the Jesuit Order].”

– Adolph Hitler

“In the early days of May (1936), [German Knight of Malta Franz] von Papen entered into secret negotiations with Dr. Schussnigg (Austrian Chancellor) working on his weak point [i.e., he was a devout Roman Catholic] and showed him how advantageous a reconciliation with [Nazi leader Adolph] Hitler would be as far as the Vatican’s interests were concerned; the argument may seem odd, but Schussnigg was very devout, and von Papen was the pope’s [German] chamberlain [i.e., a high official in certain royal courts].

Not surprisingly, it was the [pope’s] secret chamberlain [in Germany – i.e., Knight of Malta Franz von Papen] who led the whole affair, which ended, on the 11th of March 1938, with the resignation of the pious Schussnigg (pupil of the Jesuits), in favor of Seyss-Inquart, chief of the Austrian Nazis. The following day [March 12, 1938], the German troops entered Austria and the puppet government of Seyss-Inquart proclaimed the union of the country to the [Nazi German Third] Reich. The event was welcomed by an enthusiastic declaration of Vienna’s archbishop, Cardinal Innitzer (a Jesuit).”
Edmond Paris (Author of the book The Secret History of the Jesuits)

“The SS had been organized by [Heinrich] Himmler according to the principles of the Jesuit Order. The rules of service and spiritual exercises prescribed by Ignatius de Loyola [Ed. Note: the founder of the Jesuit Order] constituted a model which [Heinrich] Himmler strove carefully to copy. Absolute obedience was the supreme rule; every order had to be executed without comment.”

Walter Shellenberg ((Chief of the Nazi Sicherheitdienst (SD))

“The German author Walter Hagen gives also this discreet information: ‘The Jesuits’ [Superior] General, Count Halke von Ledochowski, was ready to organize, on the common basis of anti-communism, some collaboration between the German Secret Service and the Jesuit Order.’

As a result, within the SS Central Security Service, an organization was created, and most of its main posts were held by Catholic priests wearing the black uniform of the [Nazi] SS. The Jesuit [priest] ‘father’ Himmler [uncle of Heinrich Himmler] was one of its superior officers.”
Edmond Paris (Author of the book The Secret History of the Jesuits)

“…Kurt Heinrich Himmler [was] chief of the Gestapo [i.e., the secret police force of the German Nazi state], which meant he held in his hand the essential reins of power of the [Nazi] regime. Was it his personal merits which earned him such a high position? Did Hitler see in him a superior genius when he compared him [i.e., Heinrich Himmler] to the creator of the Jesuit Order [i.e., Ignatius of Loyola]? It is certainly not what the testimonies of those who knew him imply, as they saw in him nothing more than mediocrity.

Was that ‘star’ [of Heinrich Himmler] shining with a borrowed ‘brightness’? Was it really Kurt Heinrich Himmler, the ostensible [i.e., apparent] chief, who actually reigned over the Gestapo and the secret services? Who was sending millions of people, deported for political reasons, and Jews to their death? Was it the flat-faced nephew or [was it] the [Jesuit priest] uncle, the former Canon at the Court of Bavaria, one of [Jesuit Superior General] Ledochowski’s favorites, a Jesuit ‘father’ and superior officer of the [Nazi] SS?”
Edmond Paris

“The Jesuits, in control of [Adolph] Hitler’s occultic and homosexual Third Reich…, installed puppet dictators throughout Europe. They were:

· Bavarian Germany and the Third Reich – [Adolph] Hitler [born-died: 1889-1945]
· Italy – [Benito] Mussolini [born-died: 1883-1945]
· ‘Vichy’ France – [Henri Philippe] Petain [born-died: 1856-1951]
· Spain – [Francisco] Franco
· Austria – Seyss-Inquart
· Poland – Frank
· Slovakia – [Jesuit] Priest Tiso
· Croatia – [Ante] Pavelitch ((Ed. Note: alternate spelling: Pavelic))
· Belgium – Degrelle.

All these Roman Catholic, Jesuit-controlled, Jew-hating dictators were loyal to the greatest war criminal of all, Papal Caesar Pius XII and his master, Jesuit [Superior] General Wlodimir Ledochowski.”
Eric Jon Phelps (Author of the book Vatican Assassins)


Author Eric Phelps

“The term ‘Jesuit’ has become synonymous with terms like deceit, chicanery, infiltration, intrigue, subversion…many organized Jesuits have been justly described as treacherous, traitorous workers, seducing many in the service of the Roman Pontiff away from national allegiance…” (1987)
J. E. C. Shepherd (Canadian historian)

“The presence of the Jesuits in any country, Romanist [i.e., Catholic] or Protestant, is likely to breed social disturbance.”

Lord Palmerston

“There was no disguise they (the Jesuits) could not assume, and therefore, there was no place into which they could not penetrate. They could enter unheard the closet of the Monarch, or the Cabinet of the Statesman. They could sit unseen in convocation or General Assembly, and mingle unsuspected in the deliberations and debates.

There was no tongue they could not speak, and no creed they could not profess, and thus there was no people among whom they might not sojourn, and no church whose membership they might not enter and whose functions they might not discharge. The could execrate [i.e., sharply denounce] the Pope with the Lutheran, and swear the Solemn League with the Covenanter.”
J.A. Wylie (Rev.; Author of the book The History of Protestantism)

“The assassins of St. Bartholomew [i.e., the Catholics who slaughtered the French Protestant Huguenots in 1572, starting with the St. Bartholomew massacre on August 24th], the inquisitors and the Jesuits are monsters produced by malignant imaginations; they are the natural allies of the spirit of darkness and of death…” (1883)
Edwin A. Sherman (Author of the book The Engineer Corps of Hell)

“The sad facts of the matter are that the Vatican has been THE major player in the geopolitical arena for many centuries. And, for the past four centuries, the Jesuit Order (operating from within the Vatican) has been THE major player in both the geopolitical arena and the theological arena – and a very big player (through its Knights of Malta) in the financial arena and in the international intelligence community! The more I study history and the more ‘I turn over stones’, the more I find the ‘footsteps and fingerprints’ of the Vatican – and, again, more specifically, its Jesuit Order – involved in the most sinister and evil activities!

Indeed, the Jesuit Order (i.e., The Society of Jesus, ‘The Company’), headed by the Jesuit Superior General (i.e., the ‘Black Pope’), is the most formidable enemy to religious and civil liberty that the world has probably ever seen. The Jesuits became so infamous in Europe for fomenting wars and revolutions, and for assassinating heads of State, that they were expelled from 83 countries, city-states, and cities by 1931 – quite often by Roman Catholic monarchs!

The Jesuit Superior General, the Black Pope, not only controls his powerful Jesuit Order, but also controls the powerful Knights of Malta, top-level Knights of Columbus, and the top-levels of Freemasonry. Through his control of the top levels of Secret Societies (especially Knights of Malta and high-level Freemasons), he controls the top intelligence agencies of the world. A good example of this occurred in World War II: the top intelligence man in the OSS (later CIA) was Knight of Malta William “Wild Bill” Donovan; the top intelligence man in Nazi Germany on the eastern front was German Knight of Malta General Reinhard Gehlen; and the top intelligence man in the Soviet Union was Knight of Malta Prince Anton Turkul (who used Jesuit priests for his couriers). Thus, the Jesuit Order was in control of the major combatants, and able to ‘steer’ the war in the directions they wanted – and in the process to slaughter millions of their favorite targets (Jews, Protestants, and Orthodox Christians).

Additionally, because of his control of the Vatican hierarchy (through his Jesuit Order and P-2 Masonry), the Jesuit Superior General also has control and use of the ‘Congregation for the Doctrine of the Faith’ (i.e., the Office of Inquisition), the Roman Curia, and Vatican finances (which are substantial)! If all this does not make the ‘Black Pope’ the most powerful man on the face of the earth, I do not know what would.

Secret societies – most particularly the Jesuit Order with its Knights of Malta and top-level Freemasons – must be exposed and removed from our shores, or America will not survive!” – Darryl Eberhart (2005; Editor of “Tackling the Tough Topics” and “Examining the Tough Issues” newsletters – Please see web site: www.tacklingthetoughtopics.net.)

((Note: Here is the full quote of Lincoln from which the excerpt on page one was taken.)):

“This [American Civil] war [of 1861-1865] would never have been possible without the sinister influence of the Jesuits. We owe it to popery that we now see our land reddened with the blood of her noblest sons. Though there were great differences of opinion between the South and the North on the question of slavery, neither Jeff Davis [President of the Confederacy] nor anyone of the leading men of the Confederacy would have dared to attack the North, had they not relied on the promises of the Jesuits, that under the mask of Democracy, the money and arms of the Roman Catholic, even the arms of France, were at their disposal if they would attack us. I pity the priests, the bishops and monks of Rome in the United States, when the people realize that they are, in great part, responsible for the tears and the blood shed in this war. I conceal what I know on that subject from the knowledge of the nation, for if the people knew the whole truth, this war would turn into a religious war, and it would at once take a tenfold more savage and bloody character. It would become merciless as all religious wars are. It would become a war of extermination on both sides.

The Protestants of both the North and the South would surely unite to exterminate the priests and the Jesuits, if they could hear what Professor [Samuel B.] Morse [Ed. Note: U.S. inventor of the telegraph] has said to me of the plots made in the very city of Rome [i.e., at the Vatican] to destroy this Republic, and if they could learn how the [Roman Catholic] priests, the nuns, and the monks, which daily land on our shores, under the pretext of preaching their religion, instructing the people in their schools, taking care of the sick in the hospitals, are nothing else but the emissaries of the Pope, of Napoleon, and the other despots of Europe, to undermine our institutions, alienate the hearts of our people from our Constitution, and our laws, destroy our schools, and prepare a reign of anarchy here as they have done in Ireland, in Mexico, in Spain, and wherever there are any people who want to be free.”

((Note: What follows is the full quotation of Samuel Morse from which the short excerpt given on the first page of this document was taken.)):

“Let us examine the operations of this Austrian Society [the St. Leopold Foundation], for it is hard at work all around us, yes, here in this country [i.e., the USA]… With its headquarters in Vienna [Austria], under the immediate direction and inspection of [Austrian Prince] Metternich, …it makes itself already felt through the [American] Republic. Its emissaries are here. And who are these emissaries? They are Jesuits. This [Roman Catholic] society of men, after exerting their tyranny for upwards of two hundred years, at length became so formidable to the world, threatening the entire subversion to all social order, that even the Pope [i.e., Clement XIV], whose devoted subjects they [i.e., the Jesuits] are, and must be, by the vow of their society, was compelled to dissolve them [in 1773].

They had not been suppressed, however, for fifty years, before the waning influence of Popery and Despotism required their useful labors to resist the light of Democratic liberty, and the Pope (Pius VII) simultaneously with the formation of the Holy Alliance [in Europe], revived the order of the Jesuits in all their power. ((Ed. Comment: Pope Pius VII restored the Jesuit Order in 1814 in exchange for his release from prison, where he had spent five years under Jesuit “persuasion”.))

And do Americans need to be told what Jesuits are? If any are ignorant, let them inform themselves of their history without delay; no time is to be lost; their workings are before you in every day’s events; they are a secret society, a sort of Masonic order with super added features of revolting odiousness, and a thousand times more dangerous. They are not merely priests, or priests of one religious creed; they are merchants, and lawyers, and editors, and men of any profession, having no outward badge (in this country [i.e., the USA]) by which to be recognized; they are about in all your society. They can assume any character, that of angels of light, or ministers of darkness, to accomplish their one great end, the service upon which they are sent, whatever that service may be.


The Jesuits are highly educated men, prepared, and sworn to start at any moment, and in any direction, and for any service, commanded by the general of their order [i.e., the Jesuit Superior General, the “Black Pope”], bound to no family, community, or country, by the ordinary ties which bind men; and sold the soul to the cause of the Roman Pontiff. In just a matter of time as more evidence of the 911 conspiracy falls apart I believe concrete evidence will surface that will allow us to see the failed coup d'tate of 911 masterminds were none other that the black robed priests who serve as the double agents for the Caesar of Rome.

Secret Instructions of the Society of Jesus

Originally circulated in Manuscript until 1612 when it was published in Cracow, Poland. Taken from the Edition Published in 1882 in Sanfrancisco, California.





"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. "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.
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 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!)
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?
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. 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.


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.
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 transcendency 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.
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 counsellors; 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 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.
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 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.
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 penitency, 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.


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 overplus, 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 counselled 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; 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 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 etemal 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 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 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 anticipatedly; 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 of the relations of friendship; or of the accidental conversations; and the confessor meets with a penitent of possibles, 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 religiouses 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 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.


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 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.
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 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.
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.


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 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 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.
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.


7 comments:

  1. You condemn the catholic church based on dogmas they adhere to that are outside of scripture, such as the assumption of Mary. Yet you are a proponent of the rapture, which was invented by Darby. You condemn the beam in your brothers' eye while ignoring the plank in your own. Are you really a follower of Jesus Christ.

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  2. For many Christians the veil is being lifted on their understanding of the Word and they realize that that the "rapture" will not occur at the beginning of the tribulation. The rapture or being "taken" will happen before God's wrath in the middle of the tribution (Luke 17:34-36: "I tell you, on that night there will be two in one bed; one will be taken and the other will be left. "There will be two women grinding at the same place; one will be taken and the other will be left. "Two men will be in the field; one will be taken and the other will be left."). Perhaps aligning with Revelation 12:14 where it says "to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent."
    In Revelation 12:14 that I referenced the "women" is believe by some to be "spiritual" Israel as It says in Galatians 3:27 to 29 that we are all equal under Christ "For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham's descendants, heirs according to promise."
    The rest of the scripture in Revelation 12:14 "given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent" in conjunction with Luke 17:32 "Remember Lot's wife" tells me that God indeed takes those with his mark to a safe place, but they will be destroyed if they look back like Lot's wife did. I believe the safe place is not in heaven but on earth somewhere like Lot's safe place was in the mountains.

    The Catholic Church follows their own doctrine not the Bible, they commit idolatry (including Mary worship) which is forbidden in the Bible, they baptize babies which is not Biblical, confession of sins to a celibate priest which is not Biblical, etc. There are so many teachings and practices of the Catholic Church that are pagan you would have to be blind to not see that God is not with them. Please read your Bible and pray to Yahweh through Yeshua everyday to open your eyes to the truth. It is only through Jesus that we find salvation. In Matthew 10:33 Jesus says "whosoever shall deny me before men, him will I also deny before my Father which is in heaven." John 14:6 states "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." All who are baptized in the name of Jesus will receive the power of the Holy Spirit (Acts 19:5-6) to protect us against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (Eph 6:12).

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