XXIX. THE SOVEREIGN PONTIFFS AND THE SOCIETY…

XXIX. THE SOVEREIGN PONTIFFS AND THE SOCIETY

Devotion, Trust and Affection of each Pope of the Nineteenth and Twentieth Centuries manifested in their Official and Personal Relations with the Society.

The restored Society, like the old, has been the recipient of many favors from the Sovereign Pontiffs. Pius VI would have immediately undone the work of Clement XIV, had it been at all possible; and Pius VII faced the wrath of all the kings and statesmen of Europe by issuing the Bull that put back the Society in the place it had previously occupied in the Church.

The election of Leo XII, who succeeded Pius VII on September 28, 1823, had, at first, thrown consternation among the members of the Order, because of his previous attitude as Cardinal della Genga. He had been associated with its enemies and had uttered very harsh words about the Society, but it soon became evident that it was all due to the impression which the plotters had given him that they were fighting against the influence of Paccanarism in certain members of the congregation. When he became Pope, he understood better the facts of the case and became one of the warmest friends the Society ever had.

On May 7, 1824, he recalled the Fathers to the Roman College and gave them a yearly revenue of 12,000 scudi, besides restoring to them the Church of St. Ignatius, the Caravita Oratory, the museum, the library, the observatory, etc. He entrusted to them the direction of the College of Nobles; assigned to them the Villa of Tivoli; set apart new buildings for the Collegium Germanicum, and on July 4, 1826, he established them in the College of Spoleto, which he had founded for the teaching of humanities, philosophy, civil and canon law, theology and holy Scripture; for all of which he had provided ample revenues.

In the same year he issued the celebrated Bull "Plura inter," restoring the ancient privileges of the Society and adding new ones. This list of spiritual favors fills seven complete columns. "Everyone is aware," he said in the Bull, "how many and how great were the services performed by this Society, which was the fruitful mother of men who were conspicuous for their piety and learning. From it we expect still more in the future, seeing that it is extending its branches so widely even before it has taken new root. For not only in Rome but in Transalpine countries and in the remotest regions of the world, it is affectionately received, because it leaves nothing undone to train youth in piety and the liberal arts, in order to make them the future ornaments of their respective countries."

On July 27, he increased the revenues of the College of Beneventum, and on October 11, of the same year, he told the people of Faenza that he could not, just then, give them a Jesuit College because of the lack of funds, but that he would meet their wishes as soon as possible. The very month before his death, he sent encouraging words to the Fathers in England, who were harassed by all sorts of calumnious accusations, and told the Bishop of Thespia that "the English scholastics could be ordained sub titulo paupertatis, and had a right to the same privileges as other religious orders in England." Finally, he would have appointed Father Kohlmann Bishop of New York and Father Kenny to the See of Dromore, had not the General persuaded him not to do so. The same thing occurred in the case of Father Pallavicini who was named for the See of Reggio in Calabria. Pope Leo XII died on February 10, 1829, a few days after the demise of Father Fortis, who was his affectionate and intimate friend.

The name of his successor, Pius VIII, was Francis Xavier Castiglione--a good omen for the brethren of the great Apostle. Indeed, brief though his pontificate was, he always made it clear that the Society was very dear to him. "I have always let it be known," he said to the Fathers who had presented themselves to greet him at his accession, "and I shall avail myself of every occasion to declare that I love the Society of Jesus. From my earliest childhood that feeling was deep in my heart, and I have always profoundly venerated St. Ignatius and St. Francis Xavier. I bear, all unworthy as I am, the name of Xavier. I have been taught by the most distinguished Jesuits, and I know how much good they have done for the Church, so that as the Church cannot be separated from the Pope, he cannot be separated from the Society. These are sad days and there never was witnessed greater audacity and hate. Impiety has never employed greater cunning against the truth. Perhaps very soon other grievous wounds will be inflicted on the Church; but together we shall fight the enemies of God. Return to your provinces, therefore, and arouse in your brethren the same ardor that is in your hearts. Preach and teach obedience and integrity of life in your schools, in your pulpits, by voice and pen, and with all your soul. May God second your efforts. Meantime keep always unshaken in the assurance that I shall always be, before all, your most tender and devoted Father."

On December 2, 1829, accompanied by Cardinals Somaglia and Odescalchi he went to the Gesù, and after praying at the altar of St. Francis Xavier, published the beatification of Alphonsus Liguori, the founder of the Redemptorist Order. He lavished favors on the Germanico-Hungarico and the College of Nobles; and when Charles Augustus von Reisach, a student of the Collegium Germanicum who was very young at the time, was named rector of the Propaganda, the Pope said to those who referred to it: "Never mind; he is young but he has studied in the best of schools and every one praises him for the maturity of his character, his irreproachable life and his fitness for the office."

When this devoted friend of the Society died, Cardinal Cappellari, the learned Camaldolese monk, ascended the pontifical throne and took the name Gregory XVI. Fifteen days afterwards all Italy was in the throes of Revolution. The Carbonari were in control, and as usual the Society felt the first blow. On February 17th, at the same hour, the colleges of Spoleto, Fano, Modena, Reggio, Forlì and Ferrara were attacked and the masters and pupils thrown out in the street. A decree of banishment was issued, but the people arose in their wrath, suppressed the insurrection and the Fathers were re-instated.

When peace was restored, the Pope gave a notable illustration of his esteem for the Society. He summoned all the religious of the various orders in Rome to the Gesù to make the Spiritual Exercises. A short time afterwards, at the instance of the Propaganda, he entrusted to it the administration of several colleges and formulated the concessions in the most eulogistic of terms, declaring among other things that a long and happy experience from the very beginning of the Institute until the present time, and in divers parts of the world, had shown the Holy See the incontestable aptitude of the Fathers for directing both clerical and secular schools. The same conviction, he said later, also prompted him to give them the Illyrian College.

The cholera which was sweeping over Europe finally reached Rome. The Pope had already established ambulances and hospitals in various parts of the city, and his appeal to the religious sentiments of the people prevented the frightful orgies which had disgraced London, Madrid and Paris when similarly afflicted. Cardinal Odescalchi, soon to be a Jesuit, was especially conspicuous in tranquillizing the populace, and a solemn ceremony in which the entire city participated is especially worthy of note, since it was intended by the Sovereign Pontiff to be an official announcement that while the pestilence lasted, the Jesuit Fathers were to be the principal channel of the Papal charities. The miraculous picture of the Blessed Virgin was carried in procession from St. Mary Major's to the Gesù and, in spite of the stifling heat, the Pope himself, surrounded by his cardinals, the clergy and the principal civil officials, accompanied the picture through the kneeling multitudes in the streets, and placed it on the altar in the Jesuit church, which thus became the prayer centre for the city while the pestilence lasted.

On August 23, 1837, it struck the city at the same moment in several places. Two princesses were its first victims, but the Pope in person went wherever the harvest of death was greatest, and his example inspired every one to emulate his devotion. Naturally members of the Society did their duty in those terrible days when 9,372 people were attacked by the disease and more than 5,000 perished. By the month of October the plague had ceased.

Cardinal Odescalchi, who had won the affection of the people of Rome by his heroic devotion to them at this crisis, astounded them in the following year by the renunciation of the exalted dignities which he enjoyed in the Church and in the State, for he was a prince--in order to assume the humble garb and subject himself to the obedience of the Society of Jesus. The Pope and the cardinals endeavored to dissuade him from taking the step, pleading the interests of the Church, but he persisted, and on the day of his admission, December 8, 1838, he wrote to Father Roothaan to say that he could not describe the happiness that he felt, and he requested the General to deal with him as he would with the humblest of his subjects. He was then fifty-two years old. He died at Modena, on August 17, 1841, and had thus been able as one of its sons to celebrate the third centenary of the Society, which occurred in 1840. There was little if any public declaration, however, of this anniversary, for Father Roothaan had sent a reminder to all the provinces that the dangers of the time made it advisable to keep all manifestations of happiness and of gratitude to God within the limits of the domestic circle.

In 1836 an imperial edict in answer to a popular demand permitted the Jesuits to establish schools anywhere in the limits of the Austrian empire and to follow their own methods of teaching independently of university control. The emperor and empress honored by their presence the first college opened in Verona. Other cities of Italy invited the Fathers to open schools, and Metternich, who is sometimes cited as their enemy, allowed them to install themselves at Venice, where a remnant of antagonism had remained, ever since the time of Paolo Sarpi; but by St. Ignatius Day in 1844 that had all vanished and the patriarch, the doge, the nobility, the clergy and the people united in giving the Fathers a cordial welcome.

In the Island of Malta, which had become a British possession, the inhabitants sent a letter of thanks to Lord Stanley, the secretary of State, for having granted them a college of the Society. The letter had 4,000 signatures. The Two Sicilies welcomed the Society in 1804 and restored to it the Professed house, along with the Collegium Maximum and the old churches; other establishments were begun elsewhere in the kingdom. After the Jesuits had been expelled by the Carbonari in 1820 the usual reaction occurred and they were soon back at their posts. The cholera of 1837 gave them a new hold on the affection of the people, and for the moment their position in the kingdom appeared to be absolutely secure.

During the fifteen years of his pontificate, Gregory XVI published no less than fifteen rescripts in favor of the Society. On March 30, 1843, he empowered Georgetown College in Washington to confer philosophical and theological degrees. In the following year he restored the Illyrian College, which Gregory XIII had established at Loreto, and gave it to the Society together with the Villa Leonaria. At the request of Cardinal Franzoni, the prefect of the Propaganda, he turned over the Urban College to the Society, and in the rescript announcing the transfer he said: "Whereas the Congregation of the Propaganda was convinced that the instruction of the young clerics who are to be sent to foreign parts to spread the light of the Gospel and to cultivate the vineyard of the Lord could not be better trained for such a task than by those religious who make it the special work of their Institute to form youth in piety, literature and science, and who always strive intensely in whatever they undertake to promote the greater glory of God; and whereas, from the very establishment of the Society of Jesus, the Church has had daily experience of the aptitude of the Fathers of the Society in the education of youth both in secular and clerical pursuits in all parts of the world; and whereas the testimony which even the enemies of the Holy See and of the Church are compelled by the evidence of things to pay to the Society of Jesus for the excellent education which the youth of their colleges receive, we do therefore assent most willingly to the petition of the lord cardinal of the Congregation of the Propaganda."

On October 11, 1838, a chair of canon law was erected in the Roman College. In the following year on March 5, the Pontiff gave the Society the College of Fermo, and on September 28, the College of Camerino. In brief, there was no end of the spiritual favors which Gregory XVI bestowed on the Society through its General, Father Roothaan, whom he honored with his most intimate friendship.

Pius IX succeeded Gregory XVI, and although he greatly esteemed Rosmini, who was attacked for his philosophical views by the Jesuits, chiefly by Melia, Passaglia, Rozaven and Ballerini, that did not affect the great Pontiff's affection for the Society. Hence when the procurators at their meeting of 1847 presented themselves to His Holiness to protest against the charge that they were averse to his governmental policies, he assured them that he was well aware of the calumnious nature of the accusation. He repeated the same words in 1853 to the electors of the twenty-second general congregation, and in 1860, when Garibaldi expelled the Jesuits from the Two Sicilies, Pope Pius not only welcomed the refugees to Rome, but, when they arrived, went in person to console them. "Let us suffer with equanimity," he said, "whatever God wishes. Persecution always brings courage to Catholics. What you have suffered is passed. What is to come who knows? It is splendid," he said as he withdrew, "to see that even when you are scourged you do not cease to work."

Not only did he comfort them verbally, but he issued as many as one hundred and thirty-two briefs and Bulls, in each of which some favor was conferred on the Society. He beatified seventy-seven Jesuits and canonized three of them. He gave the College of Tephernatum to the Society and endowed it richly. In 1850 he ordered Father General, who was hesitating because of the difficulty of the work, to establish the "Civiltà Cattolica." In 1851 he built and endowed a college at Valiterno, and gave them another at Sinigaglia. He entrusted to them the Collegium Pio-Latinum Americanum, a confidence in their ability which was reaffirmed in 1908 by Pius X when he said: "For fifty years this college has been of singular advantage to the Church by forming a learned body of holy bishops and distinguished ecclesiastics."

As for Leo XIII, he was during his entire life intimately associated with the Society. "You Jesuits have enjoyed the great privilege," he once said to a Father of the Roman Province, "of having had saints for Generals. I knew Father Fortis; he was a saint. I knew Father Roothaan intimately; he was a saint. I was long acquainted with Father Beckx; he was a saint. And now you have Father Anderledy."

On February 25, 1881, he gave to the college at Beirut in Syria the power of conferring degrees in philosophy and theology. Four years later when there was question of a new edition of the third volume of the Institute, and Father Anderledy had asked His Holiness to re-affirm the ancient privileges of the Society, Leo XIII replied with the Brief "Dolemus inter," which is regarded by the Society as one of its great treasures. After expressing his sorrow for the persecution which it was just then suffering in France, the Pope says: "In order that our will with regard to the Society of Jesus may be more thoroughly understood, we hereby declare that each and every Apostolic letter which concerns the establishment, the institution and confirmation of the Society of Jesus and which has been published by our predecessors, the Roman Pontiffs, beginning with Paul III of happy memory, up to our own time either by briefs or Bulls, and whatever is contained in them or follows from them and which either directly or by participation with other religious orders has been granted to the Society and has not been abrogated or revoked in whole or in part by the Council of Trent and other Constitutions of the Apostolic See, namely, its privileges, immunities, exemptions and indults, we hereby confirm by these letters, and fortify them by the strength of our Apostolic authority and once more concede.... Let these letters be a witness of the love which we have always cherished and still cherish for the illustrious Society of Jesus which has been most devoted to Our Predecessors and to Us; which has been the fruitful mother of men who are distinguished for their holiness and wisdom, and the promoter of sound and solid doctrine, and which, although it suffered grievous persecution for justice sake, has never ceased to labor with a cheerful and unconquerable courage in cultivating the vineyard of the Lord. Let this well-deserving Society of Jesus, therefore, which was commended by the Council of Trent itself and whose accumulated glory has been proclaimed by Our Predecessors, continue in spite of the multiplied attacks of perverse men against the Church of Jesus Christ to follow its Institute in its fight for the greater glory of God and the salvation of souls. Let the Society continue in its efforts to bring to pagan nations and to heretics the light of truth, to imbue the youth of our times with virtue and learning, and to inculcate the teachings of the Angelical doctor in our schools of philosophy and theology. Meantime, embracing this Society of Jesus, which is most beloved by Us, We impart to its Father General and his vicar and to all and each of its members our Apostolic benediction."

On the occasion of his golden jubilee in 1888, he showed his esteem for the Society by canonizing Peter Claver, and when the Fathers went to express their gratitude for this mark of affection, he replied that the Society had always been dear to the Sovereign Pontiffs, considering it as they did to be a bulwark of religion, and a most valiant legion that was always ready to undertake the greatest labors for the Church and the salvation of souls. To himself personally it had always been very dear. He had shown this affection as soon as he was made Pope, by making a cardinal of Father Mazzella, whose virtue and doctrine he held in the highest esteem, and by employing Cardinal Franzelin as long as he lived in the most important and most secret negotiations. Neither of whom ever waited for the expression of his wish. A mere suggestion sufficed. He then began to speak of his boyhood in the College of Viterbo, where he had learned to love the Jesuit teachers, and he went on to say that his affection had increased in the Roman College under such eminent masters as Taparelli, Manera, Perrone, Caraffa and others whom he named. He spoke enthusiastically of Father Roothaan, and then reverting to Blessed John Berchmans whom he had canonized, he told how his devotion to the boy saint began in his early college days of Viterbo.

In 1896 he showed his approval of the Society's theology by giving it the Institutum Leoninum at Anagni, and in the Motu proprio which he issued on that occasion, he said: "To the glory which the Society acquired even in its earliest days among learned men, by its scientific achievements and the excellent work it accomplished in doctrinal matters, must be added the art which is so full of cleverness and initiative of instilling knowledge and piety in the hearts of their scholars. Such has been their reputation throughout their history, and we recall with pleasure that we have had the opportunity of studying under the most distinguished Jesuits. Hence, as soon as by the Providence of God we were called to the Supreme Pontificate, we asked more than once that young men, especially those who were to consecrate themselves to the Church, should be trained by the members of the Society, both in our own city and in distant countries of the world. We recall especially in this connection their work among the Basilians of Galicia and in the Xaverian Seminary which we established at Kandy in the East Indies. Hence, wishing to inaugurate an educational institution in our native city of Anagni, we cast our eyes upon the members of the Society and in neither case have we been disappointed."

The mention of the Ruthenian Basilians refers to an extremely delicate work entrusted to the Jesuits. Something had gone wrong in the Basilian province of Ruthenia, and at the request of the bishops and by command of the Pope, a number of Galician Jesuits took up their abode in the monastery of that ancient and venerable Order, and after twelve years of labor restored its former fervor. One scarcely knows which deserves greater commendation: the prudence and skill of those who undertook the difficult task or the humility and submission of those who were the objects of it. When the end had been attained, the Jesuits asked to be relieved of the burden of direction and government, and far from leaving any trace of resentment behind them, it was solemnly declared by a general congregation of the Basilian monks that the link of affection which had been established between the two orders was to endure forever. The second apostolic work alluded to by the Pope in this Brief of 1897, was the Pontifical Seminary for all India which he had built on the Island of Ceylon and entrusted to the Belgian Jesuits.

In 1887, he had established a hierarchy of thirty dioceses in the Indies, and as a native clergy would have to be provided, an ecclesiastical seminary was imperative. The Propaganda was therefore commissioned to erect the buildings and provide for the maintenance of the teachers, and in virtue of the command 250 acres of land were bought in 1892 near the city of Kandy on the Ampitiya Hills. Father Grosjean, S. J., was appointed superior and began his work in a bungalow. It took five years before any suitable structures could be provided. The course of studies included three years of philosophy and four years of theology. There is now a staff of eleven professors and they have succeeded in overcoming a difficulty which seemed at first insurmountable, namely, the grouping together under one roof of a number of men who were of different castes and of different races. The bishops held off for a time, and in the first year only one diocese sent its pupils; three years later, seven were represented and now there are one hundred seminarians from all parts of India. They are so well trained that it is a rare thing for them not to satisfy their bishops when they return as priests. "The project of the great Pontiff, Leo XIII," says the Belgian chronicler, "seemed audacious but the results have justified it."

The Fathers found another friend in Pius X. They knew him when he was Bishop of Mantua, and he not only frequented their house but used to delight to stand at the gate distributing the usual dole to the poor. He enjoyed immensely the joke of the coadjutor brother who said, "Bishop Sarto (sarto means tailor) will make a fine garment for the Church when he is Pope;" though the holy prelate never dreamt of any such honor in those days or even when he was Patriarch of Venice. When he went to his new see, he took his Jesuit confessor with him, and there, as at Mantua, he was at home with the community and found particular delight in talking to the brothers. When Farther Martín lost his arm in consequence of an operation for sarcoma, the Pope gave him permission to celebrate Mass. "I tried it myself to see if it were possible," he said, "and I found it could be done without much difficulty, so I give permission to Father General to offer the Holy Sacrifice, provided another priest assists him." When the new General, Father Wernz, and his associates presented themselves to the Pope after the election, he thanked God for having given him the Society, which he described as "a chosen body of soldiers, who were skilled in war, trained to fight, and ready at the first sign of their leader." He gave a further proof of the trust he had in them by putting into their hands the Pontifical Biblical Institute, which was part of the general purpose he had in view when, in 1901, he organized the Biblical Commission already described.

Apart from the esteem manifested by the Sovereign Pontiffs for the Society itself as a religious order, their personal regard for each successive General is worthy of note. Thus Pius VII, on being informed of the election of Father Brzozowski as General, immediately expressed his gratification by letter "that the Society had chosen a man of such merit and virtue." Leo XII, as we have said, lived on the most intimate and affectionate terms with Father Fortis. Only his brief career as Pontiff prevented him from giving more positive proofs of his affection. The same may be said of Pius VIII, whose term was even shorter than that of Leo XII. During that time, however, he lavished favors on the Society. Gregory XVI made Father Roothaan his intimate friend and gave him any favor he asked, and Pius IX expressed the wish that "the Society would elect a General of equal prudence and wisdom, and who, like Roothaan, would be a man according to the heart of God." The amiable Father Beckx was always welcomed by Pius IX and their intercourse with each other was almost one of familiarity. When the General was on his death-bed, Leo XIII said to the Roman provincial: "I am deeply moved by the illness and suffering of Father Beckx for whom I have always entertained a great regard and even a filial affection. I most willingly send him my blessing; tonight in his pain and agony, I shall be at his side in spirit and aid him with my prayers."

In Father Beckx's successor, Father Anderledy, Leo XIII had absolute confidence. So too, Father Martín's return to Rome from Fiesole was made an occasion of great rejoicing for the Pope, who used to ask Cardinal Aloysius Massella good humoredly: "Why don't you give up your office and be a Jesuit?" When Father Martín presented himself for an audience in times of trouble, Leo would say to him affectionately: "Come here, Father General and sit beside me so that we can talk over our sorrows; for your sufferings are mine."

Of course, affection was almost expected from Pius X, and when Father Martín returned to Rome with his health slightly improved, his reception by the Pope was like that of a son coming from the grave to the arms of his father. Later on he kept himself informed about Father Martín's suffering and prayed for him several times every day. "We cannot spare such men" was his expression; and when at last the General died, the Pope was deeply affected. "He was a man of God," was his exclamation, "A saint! A saint! A saint!" At the election of Father Wernz, Pius X spoke of the great good he had done to the whole Church by his profound learning as teacher in the Gregorian University. "There was scarcely any part of the world," he said, "where his merit was not acknowledged. He was known to all as the possessor of a great, solid and sure intelligence; of vast erudition which found expression in his learned treatises on the Law of Decretals, and which won the applause of all who were versed in canon law."

Another mark of this esteem for the Society, though an unwelcome one, was the elevation of so many of its members to ecclesiastical dignities by the Sovereign Pontiffs. First, in point of time, was the selection of John Carroll to be the founder of the American hierarchy. It was all the more notable because Challoner, the Vicar Apostolic of London, had repeatedly said that there was no one in America who measured up to the height of the episcopal dignity. The sequel proved that the Pontiff was wiser than the Vicar. We have already called attention to the fact not generally known that there was another Jesuit appointed to the See of Baltimore; though he never wore the mitre. He died before the Bulls arrived. His name was Laurence Grässel, and he had been a novice in the Society in Germany at the time of the Suppression. Carroll describes him as "a most amiable ex-Jesuit." Shea records the fact that "the Reverend Laurence Grässel, a learned and devoted priest, of whose sanctity tradition has preserved the most exalted estimate, revived the missions in New Jersey which had been attended by the Reverend Messrs. Schneider and Farmer." (Vol. II.)

Leonard Neale, who succeeded Archbishop Carroll in the See of Baltimore, was a Jesuit priest in Liège at the Suppression. Before returning to his native country, he spent four years in England and four more in Demerara. In Philadelphia, when vicar general of Bishop Carroll, he was stricken with yellow fever while administering to the sick during the pestilence. Later he was made president of Georgetown College, and in 1801 was appointed Coadjutor of Baltimore. The successor of the illustrious Cheverus in the See of Boston was Benedict Fenwick, who had entered the Society in Maryland eight years before Pius VII re-established it throughout the world. The first Bishop of New York also would have been a Jesuit, Anthony Kohlmann, had not Father Roothaan, entreated the Pope to withdraw the nomination.

Anthony Kohlmann was born at Kaisersberg in Alsace, July 13, 1771. The outbreak of the French Revolution compelled him to leave his country when he was a young man and betake himself to Switzerland to continue his interrupted studies. He completed his theological course and was ordained a priest in the College of Fribourg. In 1796 he joined the Congregation of the Fathers of the Sacred Heart, and labored for two years in Austria and Italy as a military chaplain. We find him next at Dillingen in Bavaria as the director of an ecclesiastical seminary. By this time the Fathers of the Faith, Paccanari's organization, had united with those of the Sacred Heart, and Kohlmann was dispatched to Berlin and subsequently to Amsterdam as rector of a new college in that place.

As soon as he heard that the Jesuits in White Russia had been recognized by the Pope, he applied for admission, and entered the novitiate at Duneburg on 21 June, 1803, and in the following year was sent to Georgetown as assistant-master of novices. While holding that position he travelled extensively through Pennsylvania and Maryland to look after several groups of German colonists who had settled in those states. When the ecclesiastical troubles of New York were at their height, Bishop Carroll selected Kohlmann to restore order. With him went Father Benedict Fenwick and four scholastics. He was given charge of that whole district in 1808. There were about fourteen thousand Catholics there at the time: French, German and Irish. In 1809 he laid the corner stone of old St. Patrick's, which was the second church in the city. He also founded the New York Literary Institution as a school for boys, on what is now the site of the present cathedral, but which then was far out of town. In 1812 he began a nearby school for girls and gave it to the Ursuline nuns, who had been sent from Ireland for that purpose.

Father Kohlmann rendered a great service to the Church by the part he took in gaining a verdict for the protection of the seal of Confession. He had acted as agent in the restitution of stolen money when the owner of it demanded the name of the thief. As this was refused, he haled the priest to court, but the case ended in a decision given by the presiding Judge, DeWitt Clinton, that "no minister of the Gospel or priest of any denomination whatsoever shall be allowed to disclose any confession made to him in his professional character in the course of discipline enjoined by the rules or practices of such denomination." This decision was embodied in a state law passed on December 10, 1828. His controversy with Jared Sparks, a well-known Unitarian, brought his reply entitled "Unitarianism, theologically and philosophically considered." It is a classic on that topic.

As mentioned above, Kohlmann was designated Bishop of New York, but at the entreaty of the General of the Society, the Pope withdrew his name. In 1815 he returned to Georgetown as master of novices, and in 1817 was appointed president of the college. In 1824 he was called to Rome as professor of theology in the Gregorian University and occupied that post for five years. Among his students were the future Pope Leo XIII, Cardinal Cullen of Dublin, and Cardinal McCloskey of New York. Both Leo XII and Gregory XVI held Kohlmann in the highest esteem and had him attached to them as consultor to the staffs of the College of cardinals and to several important congregations such as that of Extraordinary Ecclesiastical Affairs; of Bishops and Regulars; and the Inquisition. He died at Rome in 1836, in consequence of overwork in the confessional.

It might be of interest to quote here a passage from the "Life of John Cardinal McCloskey" by Cardinal Farley: "About this time Father McCloskey suffered the loss of a very dear and devoted friend, Father Anthony Kohlmann, S. J. As pastor of St. Peter's, Barclay Street, he had been the adviser of the young priest's parents in New York for many years. He had seen him grow up from childhood, and had been his guide and friend in Rome. It is therefore but natural that he should express himself feelingly on the death of this holy man, as in this letter addressed to the Very Rev. Dr. Power:

Rome, April 15, 1836.

'Very Rev. dear Sir:

'It is truly with deep regret that I now feel it my duty to acquaint you with the news which, if not already known to you, cannot but give you pain. Our venerable and most worthy friend, Father Kohlmann, is no more. He has been summoned to another world, after a warning of only a few days. On Friday, the 8th. inst., he was as usual in his confessional. During the course of the day he was seized with a violent fever which obliged him to take to his bed, and on Sunday morning, about five o'clock, he was a corpse. On Monday, I had the melancholy pleasure of beholding him laid out in the Church of the Gesù, where numbers were assembled to show respect for his memory, and to view for a little time his mortal remains. His sickness was so very short that death effected but little change in his appearance. He seemed to be in a gentle sleep, such calmness and placidity. His countenance seemed to have lost nothing of its usual fulness or even freshness. And such was the composure of every feature, that one could hardly resist saying within himself: He is not dead, but sleepeth. His loss as you may well conceive, is deeply regretted by the members of his Order here as well as by all who knew him.

'As for myself, I feel his death most sensibly, having lost in him so prudent a director, so kind a father and friend. You also, Very Reverend and dear Sir, are deprived by his death of a most active and valuable friend in Rome.'"

In Hughes's "History of the Society of Jesus in North America" (I, pt. ii, 866) there is a quotation from the "Memoirs" of Father Grassi which refers to Father Kohlmann and calls for consideration. He is described by the odious name of Paccanarist. As a matter of fact, Kohlmann joined the Fathers of the Sacred Heart in 1796, three years before Paccanari was even heard of. In April 1799, by order of the Pope, the Fathers of the Sacred Heart were amalgamated with Paccanari's Fathers of the Faith, but from the very beginning there was distinct cleavage between the two sections; and in 1803 when it became evident that Paccanari had no intention of uniting with the Jesuits in Russia, Kohlmann was one of the first to separate from him and was admitted to the Society in that year. If he was a "Paccanarist," then so were Rozaven and Varin.

We are also informed that Kohlmann was an ex-Capuchin. It is strange, however, that Guidée makes no mention of it in his historical sketches of the Fathers of the Sacred Heart. Moreover, if he ever were a member of that Order, it must have been for an extremely brief period; for he was born in 1771, and at the outbreak of the French Revolution which swept away all religious communities he was only eighteen years of age. We find him then finishing his theological studies at Fribourg where the Jesuits had been conspicuous before the Suppression, and he was ordained a priest in 1796, when he was twenty-five years old. Immediately afterwards, he joined the Fathers of the Sacred Heart. So that if he ever had been a Capuchin it must have been at a very early age; and in any case he did not leave his Order voluntarily. It had been swept out of existence in the general storm.

Grassi tells us also that, out of pity for the distressed religious who had been thrown out of their homes at that time, the General of the Society had asked the Pope to lift the ban against the Society's receiving into its ranks the members of other Orders--a policy which it had always pursued, both out of respect for the Orders themselves, and because a change in such a serious matter would imply instability of character in the applicant. Father Pignatelli was deputed to submit the cause to His Holiness, and Grassi is in admiration at the sublime obedience of Pignatelli in doing what he was told; but it is hard to imagine why he should be so edified. The Professed of the Society make a special and solemn vow of obedience to the Pope and admit his decision without question. Even when the Pope suppressed the entire Society they defended his action. Where is there anything heroic in being merely the messenger between the General and the Pope? In any case Kohlmann's admission to the Society was with the full approval of both the Sovereign Pontiff and the General, even if he had been a Capuchin, which is by no means certain.

We are also informed that the authorities in Rome were surprised that Kohlmann was admitted to his last vows before the customary ten years had elapsed, but there are many such instances in the history of the Society, and the General in referring to it may have been merely asking for information. Finally with regard to the alleged worry about Kohlmann's appointment as Vicar General of New York; it suffices to say that the office is of its nature temporary, and cannot well be classified as a prelacy; especially as there was only one permanent church structure in the entire episcopal territory that stretched between the Hudson River and Lake Erie, and the clergy was largely made up of transients.

At the time that Father Kohlmann was mentioned for the See of New York, Father Peter Kenny was proposed for that of Dromore in Ireland. Foley in his "Chronological Catalogue of the Irish Province S. J." gives a brief account of this very distinguished man, who like Kohlmann was for some time identified with the Church in the United States.

He was born in Dublin, July 7, 1779, and entered the Society at Hodder, Stonyhurst, September 20, 1804. He died in the Gesù at Rome, November 19, 1841. When a boy he attracted the notice of Father Thomas Betagh, the last of the Irish Jesuits of the old Society, who was then Vicar General of Dublin, and was sent to Carlow College. Even in early youth he was remarkable for his extraordinary eloquence. When a novice he was told to come down from the pulpit, his fellow-novices being so spell-bound that they refused to eat. At Stonyhurst, he wrote a work on mathematics and physics. In 1811 he was Vice-President of Maynooth College. He purchased Clongowes Wood in 1814, and in 1819 was sent as visitor to the Jesuit houses of Maryland. He was made vice-provincial of Ireland in 1829, and again came to America in 1830, where he remained for three years and then installed Father McSherry as the first provincial of the American province. His retreats in Ireland are still enthusiastically referred to and quoted. In 1809 when he was finishing his theology in Palermo, Father Angiolini wrote to Father Plowden "Father Kenny is head and shoulders over every one. He has genius, health, zeal, energy, success in action and prudence to a remarkable degree. May God keep him for the glory and increase of the Irish Missions!" God did so and the missions of America also profited by his genius and virtue.

Later on, Father Van de Velde was made Bishop of Chicago, but he continually petitioned Rome to be allowed to return to the Society; while Father Miège after twenty-four years of the episcopate and without waiting to celebrate his silver jubilee became a Jesuit again and spent his last days at Woodstock, where he met Father Michael O'Connor, who had resigned the See of Pittsburg in order to assume the habit of St. Ignatius. His brother before being made Bishop of Omaha asked to enter the Society but he was told "Be a bishop first like your brother and afterwards a Jesuit." One of the most distinguished Jesuits of New York, Father Larkin, had to flee the country to avoid being made Bishop of Toronto, and Father William Duncan of Boston would have occupied the See of Savannah had not he entered the Society.

The same thing is true of the cardinalate. An unusually large number of Jesuits have been raised to that dignity in the hundred years of the new Society, in spite of the oath they have taken to do all in their power to prevent it, an oath which they have all most faithfully kept, yielding only because they were bidden to do so under pain of sin.

Camillo Mazzella entered the Society in 1857, and when the scholasticate at Woodstock in Maryland was opened, he was made prefect of studies. He was called to Rome in 1878 to take the place of Franzelin in the Gregorian University. In 1886 he was created Cardinal deacon and ten years later Cardinal priest, while in 1897 he was appointed Cardinal bishop of Palestrina. Camillo Tarquini was made cardinal because of his prominence as a canonist; Andreas Steinhüber's learning and his great labors as Vatican librarian won for him the honor of the purple, while Louis Billot after teaching dogmatic theology at Angers and the Gregorian University was named Cardinal deacon of Santa Maria in Via Lata on November 27, 1911. But much greater consolation has been afforded to the new Society by the canonization of its saints than by the choice of its members for the cardinalate. One is a recognition of the intellectual ability and personal virtue; the other is an official, though indirect, approval of the Institute.

At the very time that Pombal, Choiseul and Charles III were crushing the Society in their respective countries, Rome as if in condemnation of the act was jubilant with delight over the heroic virtue of the Italian Jesuit, Francis Hieronymo; and people were asking each other how a Society could be bad when it produced such a saint? In an issue of the "Gazette" of distant Quebec at that time we find a bewildered Protestant Englishman who was the journal's correspondent at Rome asking himself that question. The political troubles of the period caused the proceedings of the canonization to be suspended, but Gregory XVI, who succeeded Leo XII, canonized Francis on the Feast of the Blessed Trinity, 1839. Pius IX beatified Canisius, Bobola, Faber, de Britto and Berchmans, with Peter Claver, the apostle of the negroes, and the lay-brother Alphonso Rodríguez, besides placing the crown of martyrdom on the throng of martyrs in Japan, Europeans and natives alike, as well as upon Azevedo and his thirty-nine Portuguese associates who were slaughtered at sea near the Azores.

Leo XIII beatified Antonio Baldinucci and Rudolph Aquaviva with his fellow-Jesuits who were put to death at Salsette in Hindostan, besides raising to the honors of sainthood Peter Claver and Alphonso Rodríguez, and also placing John Berchmans in the same category, thus re-affirming the sanctity of the rules of the Society, for the realization of which the holy youth had already been beatified. The canonization of Alphonso is also notable because it was by Leo XII, whose name Leo XIII had adopted, that the humble porter of Minorca was raised to the first honors of the altar. Finally, Pius X showed his love for the Society and his approval of the rule by beatifying the three martyrs of Hungary whom scarcely anybody had ever heard of before: Mark Crisin, Stephen Pongracz and Melchior Grodecz. There is also under consideration the beatification of the great American apostles Jogues, Brébeuf, Lalemant, Daniel, Chabanel, Garnier, Goupil and Lalande, five of whom died for the Faith in Canada, and three in what is now the State of New York.

The new Society has not failed to add new names to this catalogue of honor of prospective saints. They are Joseph Pignatelli, who died in 1811; Father Joseph de Clorivière, 1820; Paul Cappelari, 1857; and Paul Ginhac, 1895. Five Jesuits were put to death at Paris in 1871 by the Communards: namely Pierre Olivaint, Anatole de Bengy, Alexis Clerc, Léon Ducoudray, and Jean Caubert.

Between 1822 and 1902, forty-four others have given glory to the Society either by the heroic sanctity of their lives, or by shedding their blood for the Faith. Besides these, there are thirty-five Jesuits who have been put to death in various parts of the world. They are: four Italians, Ferdinando Bonacini and Luigi Massa in 1860; Genaio Pastore in 1887 and Emilio Moscoso in 1897; four Germans: Anthony Terorde in 1880; Stephen Czimmerman, Joseph Platzer and Clemens Wigger who were killed by the Caffirs in 1895-6. The French can boast of 12 namely: Bishop Planchet in 1859; Edouard Billotet; Elie Jounès, Habib Maksoud, and Alphonse Habeisch who were killed in Syria in 1860; Martin Brutail in 1883; Gaston de Batz in 1883; Modeste Andlauer, Léon Mangin, Remi Isoré, and Paul Denn, who met their death in the Boxer Uprising in 1900; Léon Müller was killed by the Boxers two years later. Sixteen Spaniards were put to death: Casto Hernández, Juan Sauri, Juan Artigas, José Fernández, Juan Elola, José Urrietta, Domingo Barreau, José Garnier, José Sancho, Pedro Demont, Firmin Barba, Martín Buxons, Emanuel Ostolozza, Juan Ruedas, Vincente Gogorza, who were massacred in Madrid in 1834.

Spotted a typo or a problem in this chapter? Tell us

XXX. CONCLUSION

Successive Generals in the Restored Society--Present Membership, Missions and Provinces.

As we have seen, the first General of the Society elected after the Restoration was Father Fortis, who died on January 27, 1829. On June 29 of that year Father John Roothaan was chosen as his successor on the fourth ballot. As in the previous election, Father Rozaven was the choice of many of the delegates.

John Philip Roothaan, the twenty-first General of the Society, was born at Amsterdam on November 23, 1785, and finished his classical studies in the Atheneum Illustre under the famous Jakob van Lennep. When he had made up his mind to enter the Society in White Russia in 1804, his distinguished teacher, though a Protestant, gave him the following letter of introduction: "I am fully aware of how in former times the Society distinguished itself in every branch of knowledge. Its splendid services in that respect can never be forgotten, and I am, therefore, especially pleased to recommend this young man whose merit I most highly appreciate. May he be enriched with all your science and your virtues, and I trust to see him again in possession of those treasures which he has gone so far to seek."

The praise was well merited, for, even at that early period of his life, Roothaan had mastered French, Polish, Latin, Greek and Hebrew. He studied philosophy at Polotsk, and in 1812 was ordained priest. After the expulsion he went to Switzerland in 1820, and taught rhetoric there for three years. As socius to the provincial, he made the tour of all the Jesuit houses in Germany, Switzerland, Belgium and Holland three times, and afterwards was appointed rector of the new college in Turin. As General, his chief care was to strengthen the internal life of the Society. His first eleven encyclicals have that object in view. His edition of the "Exercises" is a classic. In 1832 he published the "Revised Order of Studies," adapting the Ratio to the needs of the times; and he increased the activities of the Society in the mission fields. But his long term of office was one uninterrupted series of trials. His enforced visit to the greater number of the houses has already been told in a preceding chapter.

Among the many things for which the Society is profoundly grateful to Father Roothaan is the very remarkable publication of the "Exercises of St. Ignatius." According to Astrain, "the autograph was in rough and labored Castilian," for it must be remembered that the saintly author was a Basque. "The text," he tells us, "arrests the attention," not by its elegance but, "by the energetic precision and brevity with which certain thoughts are expressed. The autograph itself no longer exists. What goes by that name is only a quarto copy made by some secretary, but containing corrections in the author's handwriting. It has been reproduced by photography. Two Latin translations were made of it during the lifetime of St. Ignatius. There remain now, first the versio antiqua or ancient Latin translation, which is a literal version, probably by the saint himself; second, a free translation by Father Frusius, more elegant and more in accordance with the style of the period. It is commonly called the 'Vulgate.' The versio antiqua bears the date, Rome, July 9, 1541. The 'Vulgate' is later than 1541 but earlier than 1548, when the two versions were presented to Paul III for approval. He appointed three examiners, who warmly praised both versions, but the Vulgate was the only one printed. It was published in Rome on September 11, 1548, and was called the editio princeps.

"Besides these two translations, there are two others. One is the still unpublished text left by Blessed Peter Faber to the Carthusians of Cologne before 1546. It holds a middle place between the literal document and the Vulgate. The second was made by Father Roothaan, who, on account of the differences between the Vulgate and the Spanish autograph, wished to translate the Exercises into Latin as accurately as possible, at the same time making use of the versio antiqua. His intention was not to supplant the Vulgate, and on that account he published the work of Frusius and his own in parallel columns (1835)."

Father Roothaan was succeeded as General by Father Beckx, who was born in 1795 at Sichem, near Diest, the town that glories in being the birthplace of St. John Berchmans. He entered the Society at Hildesheim in 1819, after having been a secular priest for eight months. In 1825 he was appointed chaplain of the Duke of Anhalt-Köthen, who had become a Catholic after visiting the home of one of his Catholic friends in France. Anhalt-Köthen is in Prussian Saxony, and there were only twenty Catholics in the entire duchy when Beckx arrived there. Before four years had passed, the number had grown to two hundred. In 1830 he was sent to Vienna and for a time was the only Jesuit in that city. In 1852 he was made provincial of Austria and had the happiness of leading back his brethren to the beloved Innsbruck as well as to Lenz and Lemberg. In the following year he was elected General, and occupied the post for thirty-four years. He used to say that at the time he entered into office the province of Portugal consisted of one Jesuit and a half. The one was in hiding in Lisbon, and the "half" was a novice in Turin. Even now they number only three hundred. All the houses have been seized by the Republican government and the Fathers, scholastics and brothers expelled from their native land in the usual brutal fashion.

During Father Beckx's term of office eighty Jesuits were raised to the honors of the altar. All but three of them were martyrs. In spite of this the Society was expelled from Italy in 1860; from Spain in 1868; and from Germany in 1873, at which time the General and the assistants left Rome, where, after the Piedmontese occupation, it was no longer safe to live. They took up their abode at Fiesole and there the curia, as it is called, remained until after the death of Father Beckx's successor. In 1883 the age and infirmities of the General made the election of a vicar peremptory, and Father Anderledy was chosen. Father Beckx died at the age of ninety-two, and one who saw him in the closing years of his life thus writes of him: "This holy old man who has attained the age of nearly ninety years, so modest, so humble, so prudent, always the same; always amiable, with the glory of thirty years' government and of interior martyrdom inflicted upon him by the mishaps of the Society, was a spectacle to fill one with admiration. His angelic mien delighted me. With how great charity he received me in his room! With what deference! His poor cassock was patched. He is as punctual at the exercises as the most vigorous. In spite of his old age he observes all the laws of fasting and abstinence. At a quarter past five he commences his Mass and spends considerable time kneeling before the Blessed Sacrament. God grant us many imitators of his virtues."

Father Anderledy was a Swiss. He was born in the canton of Valais in 1819, and entered the Society at Brieg in 1838. He was sent to Rome for his theological studies and it is reported that he was such a pertinacious disputant that old Father Perrone said to him one day: "Young man, cease or I shall get angry." In the disturbances of 1847, he was on his way to Switzerland when he was halted by a squad of furious soldiers who asked him "Are you a Jesuit?" "What do you mean by a Jesuit?" he asked. When the conventional answer was given, he angrily demanded "Do you take me for a scoundrel?" and they let him pass. In 1848 he was sent to America and was ordained at St. Louis by Archbishop Kenrick and then put in charge of a German parish at Green Bay, Wisconsin, a place teeming with memories of the old Jesuit missionaries: Marquette, Allouez and others. On his return to Europe, he went through Germany preaching missions and winning a reputation as a great orator, although working in conjunction with the famous Father Roh. He was made rector of the College of Cologne and, subsequently, professor at the scholasticate of Maria-Laach. In 1870 he was called to Rome to be made German assistant, and in 1883 he was elected vicar to Father Beckx with the right of succession. He was particularly zealous as General in promoting the study of theology and philosophy, and in training men in the physical sciences. During his administration, the Society increased from 11,840 members to 13,275, but he was very much adverse to the establishment of new provinces. The creation of Canada as an independent mission was all he would grant in that direction. He died at Fiesole on 18 January, 1892.

Luis Martín García, or, as he is commonly called, Father Martín, who succeeded Father Anderledy, was the fifth Spanish General of the Society. He was born on 19 August, 1846, at Melgar de Fermamental, a small town about twenty-five miles north-west of Burgos, and was already a seminarian in his second year of theology when he began to think of becoming a religious. To be a Jesuit, however, was at first as abhorrent to him as becoming a Saracen. But his ideas on that point began to clarify when he heard his very distinguished professor Don Manuel González Peña, who had been a theologian in the Vatican Council, discourse enthusiastically and on every occasion, about the glories of Suárez, Toletus, Petavius, Bellarmine and the other great lights of the Society. The impression was heightened by some letters from the Philippine Jesuits which had fallen into his hands, and Crétineau-Joly's history also contributed to his change of views. A conversation with the Jesuit superior of the residence at Burgos, and the departure of a brilliant fellow-student for the novitiate, completed the disillusionment and he was admitted at Loyola on 13 October, 1864.

In 1870, when the Society was expelled from Spain, he went with the other scholastics to Vals in France, and later to Poyanne. In the latter place he remained as minister and professor of dogmatic theology until 1880, and when the religious were expelled from France he returned to Spain and was made superior of the scholasticate which had been opened in Salamanca. He was charged also with the duty of teaching theology and Hebrew. In 1886 he opened the house of studies at Bilbao, and in the same year he was made provincial of Castile. Previous to that he had been the editor of "The Messenger of the Sacred Heart" for a year. In 1891 he was summoned to Rome by Father Anderledy, to analyze and summarize the reports sent in by all the provinces on the proposed quinquennium of theology and a new arrangement of studies. On the death of Father Anderledy he was made Vicar General. He was then only forty-five years of age. His appointment coincided with the outbreak of an epidemic of influenza of which he was very near being a victim. Singularly enough, it was this same disease that carried him off thirteen years later, supervening as it did on the terrible sarcoma from which he had long been suffering.

As Vicar he convoked the general congregation, assigning September 23 as the date and choosing Loyola in Spain as the place of meeting. It was the first time in the history of the Society that the convention took place outside of Rome, with the exception of the meetings in Russia during the Suppression. The reason for the decision was that the Pope let it be known that it would not be possible to remain in session in Rome for any considerable period, though he suggested that they might elect the General in Rome and then continue the congregation elsewhere. After long deliberation by the assistants, it was determined not to separate the election from the other proceedings. As for the place of meeting, Loyola was chosen, though Tronchiennes in Belgium had been offered. The choice of Spain was determined by the vote of the assistant who had no Spanish affiliations. Father Martín was elected general on 2 October, and the sessions continued until 5 December.

In this congregation, Father Martín called the attention of the delegates to the fact that no Jesuit had ever addressed himself to the task of writing the complete history of the Order; an abstention, it might be urged, which ought to acquit them of the accusation of unduly praising the Society. Father Aquaviva had indeed commissioned Orlandini to begin the work, but the distinguished writer not only got no further then the Generalate of St. Ignatius but did not even publish his book. Sacchini his continuator had to see to the publication; his own contributions appeared in 1615 and 1621. Jouvancy was then called to Rome to finish the second half of the fifth section which had by that time appeared, but he did not advance beyond the year 1616. He had bad luck with it even in that small space, for certain opinions appeared in it about the rights of sovereigns which were not acceptable to the Bourbon kings, and the book was forbidden in France by decrees of Parliament, dated 25 February and 25 March, 1715. Finally, Cordara, an Italian, assumed the task and wrote two volumes, which though exquisitely done embraced not more than seventeen years of Father Vitelleschi's generalate (1616-33), and only one volume was published then. More than one hundred years elapsed before the second appeared. It was edited by Raggazzini in 1859.

It was high time, Father Martín declared, that something should be done to remedy this condition of affairs and that a history of the Society should be written on a scale commensurate with the greatness of the subject, and in keeping with the methods which modern requirements look for in historical writing. As the undertaking in the way it was conceived would have been too much for any one man, a literary syndicate was established in which Father Hughes was assigned to write the history of the Society's work in English-speaking America, Father Astrain that of the Spanish assistancy, Father Venturi the Italian, Father Fouqueray the French, Father Dühr and Father Kroess the German. This work is now in progress. Those who are engaged on it are men of unimpeachable integrity. Meantime an immense number of hitherto unpublished documents are being put in the hands of the writers. As many as fifty bulky volumes known as the "Monumenta historica Societatis Jesu," consisting of the chronicles of the houses and provinces, the intimate correspondence of many of the great men of the Society, such as Ignatius, Laínez, Borgia etc., have been printed, and sent broadcast through all the provinces. Nor is this mass of material jealously guarded by the Jesuits themselves. It is available to any sincere investigator.

As the Congregation had expressed the desire that the residence of the General and his assistants at Fiesole be closed, and that if the political troubles would permit it he should return to Rome, Father Martín, after consulting with the Pope, who granted the permission with some hesitation, established himself at the Collegium Germanicum on 20 January, 1895. The public excitement that was apprehended did not occur. The papers merely chronicled the fact but made no ado about it whatever. Father Martín had much to console him, during his administration, as, for instance, the beatification of several members of the Society, but he had also many sorrows such as the closing of all the houses in France by the Waldeck-Rousseau government and the deplorable defections of some Jesuits in connection with the Modernist movement.

In 1905 the first symptoms of the disease that was to carry him off in a short time declared themselves. In that year, four cancerous swellings developed in his right arm. He had submitted to the painful cutting of two of them without the aid of anesthetics. The operation lasted two hours and a half, and he maintained his consciousness throughout. A little later, the other swellings showed signs of gangrene and the amputation of the arm was decided upon, but in this instance he submitted to chloroform. He rallied after the operation and in spite of his crippled condition was permitted by the Pope to say Mass. His strength had left him, however, and on 15 February, 1906 he was attacked by influenza and he died on 18 April at the age of sixty. At his death the Society numbered 15,515 members.

Father Martín's successor was Francis Xavier Wernz who was born in Würtemberg in 1842. When the Society was expelled from Germany in 1872, he went to Ditton Hall in England to complete his studies, after having spent the greater part of a year in the army ambulance-corps, during the Franco-Prussian War of 1870. He taught canon law for several years at Ditton Hall, and in 1882 was a professor at St. Beuno's in Wales. From there he was transferred to the Gregorian University in Rome, where he lectured from 1883 to 1906. In September of the latter year, he was elected General, in which post he lived only eight years. Previous to his election, he had issued four volumes of his great work on canon law. Two others were published later, one of them after his death. The end of his labors came on 19 August, 1914. He was then in his seventy-second year and had passed fifty-seven years in the Society. It was during this generalate that the provinces of Canada, New Orleans, Mexico, California and Hungary were erected.

Father Wladimir Ledóchowski was elected to the vacant post on 11 February, 1915. He was then only forty-nine years of age. He entered the Society in 1889, and in 1902, shortly after his ordination, was made provincial of Galicia, while in 1906 he was elected as assistant to Father Wernz. He is the nephew of the famous Cardinal Ledóchowski, whom Bismarck imprisoned for his courageous championship of the rights of Poland.

The new Society like the old has not failed to produce saints and at the present moment the lives of a very considerable number of those who have lived and labored in the century that has elapsed since the restoration are being considered by the Church as possible candidates for canonization.

The number of Jesuits who were under the colors as soldiers, chaplains or stretcher bearers or volunteers in the World War of 1914-1918 ran up to 2014,--a very great drain on the Society as a whole, which in 1918 had only 17,205 names on its rolls, among whom were very many incapacitated either by age or youth or ailment for any active work. Of the 2014 Belgium furnished 165, Austria 82, France 855, Germany 376, Italy 369, England 83, Ireland 30, Canada 4 and the United States 50. Of the 83 English Jesuits serving as chaplains, 5 died while in the service, 2 won the Distinguished Service Order, 13 the Military Cross, 3 the Order of the British Empire, 21 were mentioned in despatches, 2 were mentioned for valuable services and 4 received foreign decorations,--a total of 45 distinctions.

France calls for special notice in this matter. From the four French provinces of the Society 855 Jesuits were mobilized. Of these 107 were officers, 3 commandants, 1 lieutenant-commander, 13 captains, 4 naval lieutenants, 22 lieutenants, 50 second-lieutenants, 1 naval ensign, and 5 officers in the health services. The loss in dead was 165 Jesuits, of whom 28 were chaplains, 30 officers, 36 sub-officers, 17 corporals and 54 privates. The number of distinctions won is almost incredible. The decoration of the Légion d'honneur was conferred on 68, the Médaille militaire on 48, the Médaille des épidémies on 4, the Croix de guerre on 320, the Moroccan or Tunisian medal on 3, while 595 were mentioned in despatches, and 18 foreign decorations were received: in all 1,056 distinctions were won by the 855 Jesuits in the French army and navy (The Jesuit Directory, 1921). "What party or group or club or lodge," says a sometime unfriendly paper, the "Italia," "can claim a similar distinction?" Another of their distinctions is that Foch, de Castelnau, Fayolle, Guynemer and many more French heroes were trained in Jesuit schools. Finally, the French Jesuits performed this marvellous service to their country in spite of the fact that the government of that country had closed and confiscated every one of their churches and colleges from one end of France to the other, and by so doing had exiled these loyal subjects from their native land. To add to the outrage, they were summoned back when the war began, and not one of them failed to respond immediately, returning from distant missions among savages at the ends of the earth or from civilized countries that were more hospitable to them than their own for the defense of which they willingly offered their lives. Now, when the war is over, they have no home to go to.

In 1912, two years before the War, the Society had on its rolls 16,545 members. At the beginning of 1920 it had 17,250 members: 8,454 priests, 4,819 scholastics, 3,977 lay-brothers. The Society is divided into what are called assistancies. The Italian assistancy, which is composed of the provinces of Rome, Naples, Sicily, Turin and Venice, numbers in all 1,415 members. The frequent dispersions and confiscations to which this section has been subjected account for the small number. Thus, the Roman province has only 354, and Sicily has but 223. In the assistancy there are 748 priests, but the prospects of the increase of this category is the reverse of encouraging, for there are only 308 scholastics. The lay-brothers number 359. What has acted as a deterrent in Italy has, paradoxically, acted in a contrary sense in the German assistancy. Several of these provinces have been dispersed, but they aggregate as many as 4,329 members. Belgium is a strong factor in this large number, for it totals 1,279, of whom 672 are priests; the Germans, who have no establishment in their own country, but are scattered over the earth, have a membership of 1,210, of whom 664 are in Holy Orders. Austria has 356 on her register, Poland 464, Czecho-Slovakia 114, Jugoslavia 113, Hungary 212, while Holland has as many as 581.

The Waldeck-Rousseau Associations Law of 1901 not only confiscated every Jesuit establishment in France but denied the Society the right even to possess property. Nevertheless, unlike Italy the provinces of Champagne, France, Lyons and Toulouse show 2,758 names in their catalogues for 1920. They have 1,647 priests with 583 scholastics to draw on. The Spaniards are grouped in the provinces of Aragon, Castile, Mexico, and Toledo, to which has been added the Province of Portugal. This combination has 1,760 to its credit. Possibly the figures would have been larger had not the Revolution of 1901 brought about the exile of the Jesuits. The English assistancy which until recently included the United States, has now 1,622 members of whom 793 are priests and 544 scholastics: England 750, Canada 472 and Ireland 400. The assistancy of America has 2,892 members of whom 1,230 are priests with a future supply to draw on of 1,214 scholastics. The contingent of scholastics exceeds that of any other assistancy by more than a hundred. The province of California has 485 members, Maryland-New York, 1,080; Missouri, 1,022 and New Orleans, 305.

Besides its regularly established houses the Society has missions scattered throughout the world. Thus, in Europe its missionaries are to be found in Albania; in Asia, they are working in Armenia, Syria, Ceylon, Assam, Bengal, Bombay, Poona, Goa, Madura, Mangalore, Japan, Canton, Nankin, and South East Tche-ly. In Africa, they are in Egypt, Cape Colony, Zambesi, Rhodesia, Belgian Congo, and Madagascar, Mauritius and Réunion; in America, they are working in Jamaica and among the Indians of Alaska, Canada, South Dakota, the Rocky Mountains, the Pimería, and Guiana; finally in Oceania, they are toiling in Celebes, Flores, Java, and the Philippines. To these missions 1,707 Jesuits are devoting their lives in direct contact with the aborigines.

INDEX

A

Africa, 85 et seq.

Alcalá, 52

Alegambe, 867

Alegre, 370

Alexandria, 109, 811

Alfonso Rodriguez, St., 383

Algonquins, 338

Allen, Cardinal, 134sq.

Allouez, 338

Aloysius, St., 181

Alphonsus Liguori, St., 380, 604

Alva, Duke of, 428

Amaguchi, 167

Amherst, 594

Amiot, 632

Anchieta, 89

Anderledy, 763, 899

Andrada, 237, 372

Angiolini, 678

Angola, 85

Antilles, 306

Appellants, 153

Aquaviva, Claudius, 132sq.

Aquaviva, Rudolph, 75, 384

Aranda, 421, 507

Araoz, 36, 104, 203

Archetti, 648

Archipresbyterate, 153

Arévalo, 836

Armenians, 805

Arnauld, 11, 216, 277

Asia, 229 et seq.

Assembly of the Clergy, 412, 486

Aubeterre, 497, 530

Auger, 41, 57

Augustinus, 281

Avogado, 678

Avril, 266

Azevedo, 90, 384

B

Backer, de, 868

Baertz, 77

Bagnorea, 30

Bagotists, 244

Baius, 112

Balde, 358, 362

Ballerini, 878

Barat, Mme., 672

Baronius, 112

Basilians, 902

Bathe, Christopher, 307

Bathori, 123

Beaumont, de, 488, 588

Beguines, 2

Beirut, 807

Bellarmine, 68, 110, 215

Belloc, 285

Bengy, de, 761

Benislawski, 65

Bernis, Cardinal, 532sq.

Berryer, 737

Beschi, 233

Betagh, 912

Beard, 334

Biblical Institute, 764

Billiart, 673

Billot, Cardinal, 914

Blackwell, 153

Bobadilla, 21sqq.

Bobola, 384

Bollandists, 370, 869

Bonzes, 80, 256

Borgias, 102

Boscovich, 367, 622

Bossuet, 353

Bouhours, 367

Bourdaloue, 264, 283

Boxer uprising, 791

Brazil, 87 et seq.

Brébeuf, 291, 385

Bressani, 336

Britto, John de, 233

Broglie, Charles de, 665

Brouet, 25sqq.

Brugelette, 757

Brzozowski, 685

Bungo, 176

Busembaum, 380

Buteux, 338

Bye Plot, 157

C

Cabral, 87, 174-5

Calcutta, 764, 794-5, 801, 829, 843

California, 828, 833, 926, 929. See Lower California

Calvinists, 87, 334, 801

Cambrensis, 137

Campion, 134, 136-40, 143-6, 384, 857

Canada, 262, 291, 334-9, 425-6, 594, 711, 764, 781, 824, 874, 921

Canisius, Peter, 2, 23, 45, 51, 65, 67, 70, 102, 272, 345, 384, 598, 915

Canonization, 381-2

Canton, 248, 250, 252, 260-1, 930

Capuchins, 292, 312, 500, 911

Caraffa, 208, 225, 391, 549, 574

Carbonari, 894, 897

Carbonelle, 857

Cardinals, 914

Caribs, 309

Carinthia, 346, 376

Carlos, Don, 742

Carmelites, 801, 869

Carranza, 53

Carroll, Charles, 711

Carroll, John, 595, 616, 659, 674, 700, 706, 711, 732, 882, 906

Cartagena, 305, 314

Cartography, 253, 376, 631, 852, 861

Casaubon, 118-9, 221

Cases of Conscience, 290

Caste, 230, 250, 264, 797, 802

Casuistry, 285

Catechism, 38 (of Canisius, 49); (of Trent), 54, 108

"Catechisme des jésuites," 273

Catherine II, Empress of Russia, 587, 605, 635, 641-60, 662, 677, 719

Catholic Encyclopedia, 866

Catholicæ Fidei, 38, 661, 694, 716

Cathrein, 288, 880

Caughnawaga, 338, 775

Cavalcanti, 853

Cayenne, 312, 841

Celibacy, 120

Centuriators of Magdeburg, 49

Ceylon, 802, 903, 929

Chabanel, 336, 385, 915

Challoner, 599, 602, 906

Charles V., Emperor, 9, 23, 38, 44, 51, 102, 344

Charles Borromeo, St., 15, 102, 138, 218

Charlevoix, 171, 370

Cheminais, 481

Chile, 298, 373, 425, 529, 627, 762, 774

China, 81, 124, 173, 245-67, 372, 375, 424, 470, 627, 679, 770, 776, 788-93, 824, 828, 834, 843, 861

Choiseul, Duc de, 314, 419, 429, 496, 500-3, 509, 512, 524, 535

Christina of Sweden, 128

"Civiltà Catolica," 874, 899

Clavigero, 369, 619

Clavius, 246, 355, 371

Clement VIII, 56, 111, 113, 118, 153-5, 157, 209, 213, 217, 240, 385, 436, 556

Clement XIII, 15, 422, 435 et seq.

Clement XIV, 4, 436 et seq.

Clerc, 760, 916

Clergy, native, 262

Clermont, College of, 57, 115, 216, 273, 345

Clorivière, 671, 676, 691, 700, 720, 739, 751, 880, 916

Coblentz, 67

Cochin-China, 241-2

Cochin, 82, 771

Cochlæus, 42

Cocomaricopas, 319

Cocospera, 323

Codier, 354

Codure, 25, 29, 36, 39

Coeffler, 256

Coelho, 801

Coelho, 182

Coeurdoux, 233

Cogordan, 60, 100

Coimbra, 43, 443, 464, 542, 682, 743

Coleridge, 883

Collegio Pio-Latino, 853, 899

Collegium Germanicum, 50, 56, 66, 70, 345, 852, 891, 925

Collegium Maximum, 897

Collins, 149

Cologne, 42, 288, 345, 433, 837

Colombia, 304, 761

Colombiére, de, 385, 395, 402

Colonna, 208

Columbini, 639

Commendone, 113

Commerce, 445, 450, 457, 459

"Common Rules," 133, 728

Compania de Jesus, 7

Concanen, 706-7

Concordat, 687

Condé, 60, 63, 353, 356, 366, 391, 666

Confession, Seal of, 908

Confessor, Royal, 201

Congo, Belgian, 85, 822-4, 930

Congregations, General, 33, 37, 197, 210, 652, 657, 722-4, 727, 923

Congruism, 116

Coninck, 379

Connolly, 707

Consalvi, 572, 690, 703, 724, 864

Conscience, Account of, 33

Constantinople, 239, 267, 627, 632, 806, 809

Constitution, 31-5, 101, 133, 199, 207, 213, 381, 386, 484, 695, 728

Conti, 416

"Continental System," 686

Coppée, 360

Copts, 86, 805, 816

Cordara, 369, 572, 619, 924

Corea, 242, 249, 772

Corneille, 353

Cornelius a Lapide, 381

Correa, 127

Corrientes, 300

Cornely, 881-2

Cornoldi, 880

Corsica, 525, 615

Cortie, 841-2

Coton, 201, 290-1

Cottam, 141, 144, 146

Coulon, 702

Courtois, 357

Cracow, 763

Cranganore, 75

Crashaw, 360

Cremona, 181

Crétineau-Joly, 746

Crichton, 150, 152, 233

Crimea, 806

Criminali, 77, 81

Crimont, 781

Crisin, 915

Cristaldi, 698

Critonius, 149

Croix, Camille de la, 838-9

Croix, Etienne de la, 491-5

Crollanza, 617

Cruz, da, 452

Cruz, Gaspar de la, 245

Cubosama, 173, 175, 182

Cuevas, 880

Cullen, 909

Cuzco, 55, 214

Czecho-Slovakia, 924

Czerniewicz, 645-9 et seq

D

Dablon, 338

Dalmatia, 389, 758, 807

Daniel, 263, 282, 335-6, 339, 385, 598, 915

"De Auxiliis," 214

Decretals, Law of, 906

"De defectibus Societatis," 275

"De defensione fidei," 116

"De fide catholica," 889

Delehaye, 871

Demerara, 714, 907, 841

Denonville, de, 338

Denza, 835

Descartes, 129, 353

Dillingen, 43, 48, 67, 117, 346

"Directorium," 200

Discipline, 251-3

Dispensation, 33

Dissolution, 199

Dobrizhoffer, 840

Domenech, 56

Dominicans, 52, 76, 187, 189, 214, 245, 256, 265, 306, 312, 334, 464, 703, 706, 816

Dominis, de, 220, 289

Dominus ac Redemptor, 549-50, 552-76, 588-94, 638, 649, 690

Douai, 135, 138, 500

Dracontius, 836

Drama, 865-9

Dresden, 686

Drexellius, 396

Drury, 150, 164

Dublin, 149-50

Dublin, University of, 137

Duelling, 286

Dupin, 443, 748-50, 752

Duplessis-Mornay, 220

Duprez, 629

Duran, 373

Duvernay, 501

Dynamism, 623

E

Eck, 43

Ecuador, 425, 529, 761, 828

Education, 56, 64, 68, 343-57, 567, 639, 644, 647, 653, 658, 695, 704, 736, 745, 748, 778, 835-38, 853, 901

Egypt, 806, 816, 834, 862, 930

Elizabeth, Queen, 135, 141, 144, 152, 155, 182, 228, 274

"End justifies the Means," 287-9

England, 278, 424, 426, 612, 675, 681, 683, 685, 691, 703, 718, 743, 760, 764, 794, 828, 857, 876, 892, 927

England, John, 707-8

English College, 148, 152, 578

Equivocation, 286

"Etudes," 874

Examen, Particular, 14

Excommunication, 222-6

Exercises, 14

Expulsion, 212, 451, 462-70, 499-503, 513-29, 548, 553, 562, 566, 627, 720, 734, 743, 756-62, 828, 898, 920

F

Faber, Peter, Bl., 522sqq.

Faith, Fathers of the, 669sqq.

Falloux Law, 757

Farinelli, 505

Farmer, 906

Febronius, 433

Feller, 619

Fenwick, Benedict, 704

Finding of the Christians, 196

Flagellants, 92

Flesselles, de, 491

Fourquevaux, Baron de, 41

Francis Borgia, St., 53, 102, 117sqq.

Francis Xavier, St., 5, 29, 166sqq.

Francis Regis, St., 775

Franzelin, 877, 889

French Revolution, 626

G

Gago, 166

Gallitzin, 713

Gallicanism, 416, 494, 609

Garnet, 147

Garnier, Charles, 336

Garreau, 338

Gaudan, 40

Georgetown, 704sqq.

Gerard, 160

Gioberti, 755

Goa, 74

Goes, 250

Goldwell, 138

González, Tirso, 415

Goupil, 336

Grässel, 616, 713

Grassi, 679, 704

Gregory de Valencia, 374

Gresset, 353

Grivel, 666

Grou, 354, 619

Gruber, 658sqq.

Guidiccioni, 31

Gunpowder Plot, 143sqq.

H

Hagenbrünn, 667

Hay, 150

Hedley, 821

Hell, 618

Hélot, 772

Henry IV, 60, 113

Hindostan, 242

Hirando, 168

Hoensbroech, 288

Hontheim, 433

Hôtel Dieu, 594

Howard, Cardinal, 408

Hozes, 25

Hungarian College, 69

Hurons, 335

Hurter, 866

I

Ibáñez, 203

Iberville, 307

Ignatius Loyola, St., 5-13, 21-4, 36, 71, 75, 93, 96-9

Inquisition, 21, 127, 200, 225sqq.

Iroquois, 320

Isla, 366

Ivory Coast, 824

J

Jafanapatam, 233

Japan, 73, 78, 166-196

James II, 403

Jansenists, 221, 417, 573

Jesuati, 1

Jogues, 336sqq.

John Berchmans, St., 382

John Casimir, 403

John Francis Regis, St., 383

Joseph II, 421, 547, 604

K

Kabyles, 814

Kandy, 805

Kareu, 652

Kaunitz, 421

Kenny, 715, 892

King, Thomas, 772

Kino, 316, 372

Kleutgen, 879

Knight, 595

Kohlmann, 659, 706, 878

Krudner, Mme., 717

L

Laennec, 738

Lafargeville, 263

Lafitaux, 840

La Flèche, 118, 218

Lafrenière, 502

Lahore, 229

Laimbeckhoven, 603

Laínez, 5

Lalande, 336

Lalemant, Charles, 291

Lallemant, Louis, 396

Lancicius, 381, 385, 396

La Petite Eglise, 675

Larkin, 913

Lascaris, 831

Laval, Scholasticate, 757

Laval, Montmorency de, 244-5, 337

Lavigerie, 815

Lazarists, 627, 633-4

Le Camus, 280

Le Jay, 25, 29-30

Ledóchowski, Wladimir, 926

Lehmkuhl, 288, 886

Leibnitz, 361, 377

Le Moyne, 337

Leo XII (della Genga), 676, 722, 848, 909

Lessius, 114, 147

Lewger, 339, 706

Liberatore, 874

Ligny, de, 619

Litta, 693-4

Loisy, 886

Longhaye, 857

Loretto, 329

Loriquet, 702, 878

Louisiana, 425-6, 500-2

Louis-le-Grand, 353-5

Louvain, 57

Lower California, 315-8

Ludolph of Saxony, 1,12

Lugo, de, 21, 116-7

M

Macao, 189

Macartney, Lord, 681

McCarthy, 739

McCloskey, 909

Macedo, Antonio, 128-9

Macedonio, 549-50, 574-5, 577

Machado, 187, 372

McSherry, 913

Madagascar, 816-20

Madras, 769

Madura, 230, 233-5

Magdeburg, Centuriators of, 49

Mai, 371

Mailla, de, 834, 861

Maimbourg, 367, 411

Maistre, de, 642

Malagrida, 453

Maldonado, 115, 381

Malesherbes, 353

Malta, 528

Manera, 901

Mangalore, 75

Manila Observatory, 851-2

Manresa, 13, 703

Maranhão, 425

Marefoschi, 539

Margry, 291

Mariana, 205, 274-5

Maria Theresa, Empress of Austria, 419, 432, 616, 638, 869

Marie Antoinette, 434

Marie de L'Incarnation, 307

Marie Leczinska, 618

Maronites, 239

Marot, 30

Marquette, 338, 372, 921

Martin, Felix, 873

Martin, Luis, 37, 369

Martinique, 306, 311

Maryland, 262, 339-41, 595, 832, 908, 929

Massé, 291, 334-5

Massillon, 364

Mastrilli, 193

Mattei, 694, 724

Maury, 366, 849

Mazzella, 879, 901, 914

Mazzini, 755

Melanchthon, 42-3, 45, 846

Ménard, 338

Mendoza, Bp. of Cuzco, 214

Mercurian, 34, 36

Meschler, 883

Meurin, 800

Mexico, 54, 221-7, 929

Michelet, 745, 754

Miège, 913

Milan, 138, 181

Milner, 704

Mindanao, 777

Mingrelia, 239, 806

Mirón, 92-3

Missal, Chinese, 261, 264

Missions Etrangères, 241

Mohawks, 307

Mohilew, 646-7, 649, 657, 718

Moigno, François, 839

Molinism, 102, 116, 379, 575

Molyneux, 425

Monita secreta, 270, 275-7

Montalembert, 745-6, 749

Montecorvo, 439

Montlosier, 737, 739

Montluc, 41

Montmartre, 24

Montreal, 428

Monts, de, 334

Montserrat, 12

"Monumenta historica Societatis Jesu," 924

Morcelli, 837

Moscow, 267, 643, 686

Mürr, 472, 503

Muzloum, 808

Muzzarelli, 624

Mysore, 233

N

Nagasaki, 174, 184-7, 189, 193-6, 383

Naples, 111, 199, 210, 392, 427, 439, 506, 537, 542, 587, 611, 756

Navarrete, 257, 259, 262, 332

Neale, Leonard, 616, 706, 713, 907

Negroes, 305, 311, 503, 712, 812-24

New Orleans, 500, 594, 833, 926, 929

New York, 263, 338, 706, 764, 828, 832, 907, 911, 929

New York Literary Institute, 706, 908

Nicaragua, 777

Nieremberg y Otin, 11, 395, 381

Nigeria, 824

Nobili, de, 230-3, 292-3, 396, 424, 768

Nobrega, 87-90

Nochistongo tunnel, 315

"Nomenclator," 877

Norridgewock, 709

Nossi-Bé, 817

Notobirga, 275

Novices, 564

O

Oates, Titus, 402, 406-10, 407-9

Obedience, 92, 95, 911

Observatories, 840-5, 848, 851

Oceania, 930

Ochino, 30

Odescalchi, 893, 895sqq.

Office, Divine, 54, 101, 568

Office, Term of, 213

Ogilvie, 151

Ojetti, 883

Oldcorne, 161-4

Oliva, 260, 290, 391, 394, 399-402, 405, 408, 410

O'Reilly, Edmund, 878

Orientalists, 829, 862

Ormanetto, 199, 203.

Orsini, Cardinal, 396, 530, 535sqq.

Oviedo, 36, 56, 59, 85, 104, 161-2, 194

Oxford, 136, 764

P

Pacca, 433-4, 442, 542, 606, 611, 618, 687-94, 698, 703, 724

Palafox, 221-7, 544, 546

Pallavicini, 380, 396, 635, 892

Pampeluna, 9, 10, 11, 304

Pancaldi, 722

Papebroch, 869

Paphlagonia, 239

Paraguay, 299-304, 347, 373, 418, 425, 444-8, 454, 509, 627, 762, 774, 776

Pariahs, 235, 802

Paris, 22, 36, 118, 243, 281, 671, 699, 747-8, 757, 761

Paris, Parliament of, 3, 15, 56, 63, 216, 280, 401, 485, 493, 497, 631, 748

Paris, University of, 56, 70, 748, 927

Parma, 210, 439, 528, 637, 669, 677, 699

Pascal, 278, 281-7, 295

"Pascendi Munus," 588

Passaglia, 887, 898

Passionei, 422, 456

Patrizi, 878, 881

Paul III, Pope, 15, 28, 31, 34, 38, 556, 728, 918

Paul IV, Pope, 35, 46, 71, 101, 173, 198, 553, 556

Paul V, Pope, 56, 116, 157, 264, 390, 556, 559

"Paulistas," 392

Pazmany, 68, 396

Pearl Fisheries, 74

Pekin, 249, 252, 254, 256, 258-61, 265, 629, 633, 790

Perinde ac cadaver, 35

Periodicals, 874-6

Persia, 239, 244, 267, 410, 424, 806

Persons, 136, 138-40, 151-55, 164, 177, 499

Peru, 54, 272, 295-98, 425, 529

Peruvian bark, 299

Pesch, 288, 880

Pétau (Petavius), 118, 395

Peter Claver, St., 305, 383, 396, 901, 915

Petre, 402

Petrucci, 721-4

Philip II, King of Spain, 54, 100, 113, 116, 131, 151, 177, 181, 202, 204, 207, 209-13, 274, 296, 333, 344, 420, 557

Philippines, 183, 189, 191, 245, 255, 333, 376, 426, 476, 785, 835, 930

Philosophy, 355-7, 378-80

Piedmont, 756

Pignatelli, Joseph, 511, 523, 525, 658, 677, 726, 863, 911, 916

Pimas, 318-21, 323

Pious Fund, 328

Pius V., St., Pope, 48, 49, 54, 100, 109, 113, 198, 439, 557

Pius VI, 521, 572, 586, 608-10, 614, 620, 624, 640, 649-51, 653-58, 667, 677, 684, 691, 712, 891

Pius VII, Pope, 5, 353, 572, 605, 624, 661, 675, 678, 683, 687-94, 697-9, 722-7, 733, 840, 864, 885, 891, 904

Pius VIII, 741, 893, 905

Pius IX, Pope, 16, 196, 732, 756, 849, 853, 854, 857, 874, 888-90, 898, 903-6, 905, 915

Plowden, 597, 674, 714, 732, 913

Poetry, 258-63, 856, 860

Poissy Colloquy, 60-63, 102

Poland, 124, 275, 357, 376, 404, 424, 546, 548, 587, 605, 634, 637, 643, 718, 722, 926, 929

Polotsk, 347, 644, 646, 650, 652, 657, 659-60, 664

Pombal, Marquis de, 419, 421, 430, 437, 442-79, 503, 509, 605, 612-15, 683, 703, 743

Pondicherry, 260, 292, 420, 631

"Popish Plot," 407

Portugal, 36, 42, 92, 126, 177, 242, 269, 344, 416, 421, 426, 430, 438, 442-79, 498, 502, 537, 550, 553, 587, 605, 612, 627, 682, 703, 742, 759, 764, 793, 815, 826, 876, 929

Possevin, 121-25, 129, 201, 208, 218

Poverty, 33, 249-51, 394, 397, 556, 728

Prague, 47, 67, 123, 138, 345, 388

Printing, 49, 55, 659, 829

Probabiliorism, 415

Probabilism, 380, 415, 575

Propaganda, 693, 897, 903

Property, 33, 222-23, 602, 616

Property, Confiscation of, 478, 485, 500, 513, 523, 528, 540, 548, 577, 720, 759

Prose, 366-67

Proselytism, 720

"Provinciales," of Pascal, 281-87, 689, 745

Prussia, 426, 635, 636-41, 686, 718, 758

Q

Quebec, 263, 291, 307, 334

Quesnel, 417, 575

Quinet, 282

R

Ragueneau, 337

Raleigh, 156sq.

Ramière, 883

Rasle, 709

"Ratio studiorum", 70, 200

Ravignan, de, 4, 435

Raymbault, 336

Raynal, 419

"Razón y Fe," 874sq.

Realini, Bernardino, 396

Recollect Friars, 334sq.

Redemptorists, 604

Reductions, Philippine, 777

Reductions of Paraguay, 301-04, 444-48

Reeve, 595, 619

Régale, 410-12

Reggio, 699

Regimini Militantis Ecclesiae, 31

Renaudot, 291

Relations, 871-4

Retz, 4l8sq

Rezzonico, 532

Rho, 259

Rhodes, Alexander de, 240-45

Ribadeneira, 36, 204

Riccadonna, 807sq

Ricci, Lorenzo, 419-22, 436, 440sq., 511, 521, 848

Ricci, Scipio, 609

Richelieu, 274, 388sq., 290

Riot of the Sombreros, 510sq., 546

Ripalda, 206, 876

Robaut, 781

Rodrigues, 176, 184

Rodriguez, Alphonsus, 381, 396

Rodriguez, Simon, 23, 24, 72

Roh, 921

Roman College, 69

Romberg, Assistant, 585

Roothaan, John, 398, 667, 706

Rosas, 762

Rosmini, 808

Rossi, Giovanni Battista de, 836

Rossi, Guizot's envoy, 750

Rosweyde, 370

Roth, 840

Rozaven, 625, 719 et seq., 898

Rubillon, Ambrose, 773

Russia, 841

Russian Church, 642

Ruthenia, 902

Ryllo, Maximilian, 811sq.

S

Sabbetti, 886

Sacchini, 369, 923

Sacred Heart, Fathers of the, 666-668

Sacred Heart, Ladies of the, 672 sq.

St. Acheul, 740

St. Bartholomew Massacre, 272

St. Beuno's, 764

St. Clement's Island, 339

Sainte-Beuve, 283 sq., 745

Saint-Germain-des-Prés, Chapel, 58

St. Julian, Castle, 469-472

Saint-Jure, 381

Saint Kitts, 306-310

St. Michel, Brussels, 870

St. Omers, 407

St. Sulpice, Society of, 244

St. Vincent, Admiral, 704

Saints, 914-5

Salamanca, 21

Saldanha, 421-2

Salmerón, Alphonsus, 21, 45

Salsette, 170, 229

Salvatierra, 222, 321

Sancian, Island of, 84

Sanguinetti, 883

San Sebastian, prison, 743

Sant' Andrea, 762

Sarbiewski, 359

Sardinia, 504, 758

Sarpi, 112, 220sq.

Sault Ste. Marie, 338

Sautel, 360

Saxony, 718

Scaramelli, 381

Schall, Adam, 254-261, 372

Scheiner, 848

Scholastics, 485

Schreiner, Christopher, 371

Science, 248-250, 631, 371, 834sq.

Scientia media, 215

Scotch Doctor, 38

Scotland, 40, 150

Secchi, 371, 835

Secret Members, of Jesuit Order, 35

Secularization, 600sq.

Sedeño, 333

Sedlmayer, 372

Segneri, 364

Segura, 54

Seminaries, 44, 65-67

Sequiera, 185

Sestini, 843sq.

Seven Years War, 425, 482sq.

Sewall, 732, 683

Shea, Gilmary, 873

Sherwin, 144

Shintoism, 166

Shogun, 175

Siam, 234

Sicily, 504

Sidgreaves, Walter, 841

Sierra Leone, 824

Siestrzencewicz, 643

Sigismond, King of Poland, 35, 122, 208

Silesia, 637

Silveira, 85

Simpson, 751

Sin (Mandarin), 250

Sin, Paul, see Zi, 771

"Sined," 860

Sioux, 779

Sirmond, 354

Si-Senoussi, Sheik and Jesuit Constitutions, 35

Sixtus V, Pope, p. 7, 111, 202, 180, 206-209, 556-558

Skarga, 367

Slingsby, Francis, 149sq.

Smet, Peter de, 779-81

Smolensk, 686

Smyrna, 239

Sobieski, John, 394, 397, 404

Sodalities, 68, 297, 738

Sollicitudo omnium ecclesiarum, 694-6

Sommervogel, 868

Sorbonne, 216-7, 290

Soto, 115

Sotwel, 867

Sousa, 87-8

Southey, 90

Southwell, 147-8, 358

Spain, 36, 43, 202-14, 51-3

Sparks, 908

"Speculum Jesuiticum," 273

Spee, von, 117, 361sqq.

Spinola, 185

Spiritual Exercises, 13-15, 381, 918sqq.

Squillace, 428, 507

Stanislaus Kostka, St., 48, 382, 418

Stanton, Father, 785-8

Staritza, 124

Statistics, 418-9, 550, 777, 800sqq.

Steinhüber, 887

Steins, 795

Stephens, 141sqq.

"Stimmen aus Maria-Laach," 874sqq.

Stone, 710

Stonestreet, 706

Stonyhurst, 500, 732

Strada, 36, 53, 56, 359

Strassmaier, 845, 863

Stritch. See Bathe

Stuart, Henry. See York, Cardinal of

Suárez, 21, 116, 281, 379, 390, 395, 416, 486, 876

Suau, 52sqq.

Sulpicians, 713

Superior, Lake, 336

Suppression, 442-603

Surin, 381, 395

Suttee, 804

Sweden, 120-24, 404, 681, 685

Swetchine, 730

Switzerland, 346, 587, 617, 728, 734, 740

Syria, 240, 632, 806-9, 929

T

Tamburini, 417-8, 575

Tamil, 231, 362

Tanucci, 421, 506 et seq.

Taparelli, 874

Tatary, 244, 770

Tegakwitha, 337-8

Theology, 378-81, 852, 864-5, 876-9, 885-90, 901.

Tibet, 237-8, 372, 378

Toletus, 5, 54, 112-5, 152, 197, 209-13, 215, 218, 379, 401, 876

Tongiorgi, 836, 878

Tonkin, 241, 245

Torres, Cosmo de, 76, 79, 93

Torres, 166-7, 169, 174, 188

Torres, Luis de, 381

Tournon, Charles-Thomas-Naillard, de, 259

Tournon, François de, 40, 60

Trent, Council of, 8, 33, 44-6, 48, 62, 108, 138, 150, 557, 563

Trichinopoly, 802, 805, 829

Tyburn, 141, 146

Tyrnau, 69

U

Ucondono, 172, 182-3, 189

Ugarte, 316, 326-7, 329-31

Uniates, 805-6, 811

"Unigenitus," 578

Urban VIII, 113, 119, 192, 255, 385, 390, 400, 560

Urban College, 894, 897

V

Valencia, Gregorio de, 21, 117-8, 215

Valignani, 173-4, 176, 183-5, 246-7

Valkenburg, 763, 875

Valladolid, 43, 83, 116, 151, 206, 406, 409

Van Ortroy, 384

Varin, 665, 669, 671-6, 701, 730, 733, 911

Vasa, House of, 404

Vasquez, Dionisio, 5-7, 199, 204-7, 209, 268

Vasquez, Gabriel, 21, 68, 379, 486

Verbiest, 257, 261, 264, 375, 377

Vicars General, 38, 651-2.

Vico, de, 371, 843, 848-9

Vieira, 126-8, 130, 192, 363, 367, 396, 449, 477

Villemain, 748-50, 754-5

Vilna, University of, 347, 660, 848

Vitelleschi, 269-71, 387, 390-2, 394, 396-8, 825

Vives y Tuto, 853

Vows, 32-3, 548, 557, 564, 609, 616, 659, 684, 746

W

Wadding, 315-6

Wasmann, 840

Waterclock, 625

Wauchope (Waucop), 38, 41

Wealth, 348, 445, 450, 481, 559

Weld, 431, 443, 820, 841

Wendrok. See Nicole

Wernz, 763, 828, 883, 904, 906, 926

White, 307, 339-40

Whitebread, 408

Whitemarsh, 712, 779

White Russia, 267, 735, 773

Witchcraft, 117, 361

Woodstock, 843

"Woodstock Letters," 875

World War, 761, 823, 828, 927

Würzburg, 48, 67, 346

Wynne, 866-7

X

Xavier, Francis. See Francis Xavier, St.

Xavier, Jerónimo, 229-30, 396

Ximenes, 618

Y

York, Cardinal of, 532, 548, 575, 596

York, Duke of, 408

Yu-heen, 792

Z

Zacatecas, 315

Zaccaria, 578, 619-21, 864, 877

Zahlé, 807, 809

Zambesi, 794, 820-2, 824, 930

Zapata, 39

Zelada, 549, 574

Zelanti, 534, 536

Zikawei, 771, 790-3, 828, 843

Zoology, 834

Zúñiga, de, 692, 703

PRINTED IN U. S. A.

PRESS OF J. B. LYON COMPANY ALBANY, N. Y.

* * * * *

Transcriber's Notes:

Superscripts are indicated by preceding them with a circumflex ^.

Simple typographical errors were corrected.

Punctuation and spelling were made consistent when a predominant preference was found in this book; otherwise they were not changed.

Some unbalanced quotation marks could not be resolved; the same inconsistencies appear in at least one other edition of this work.

Many names are similar, differing only in the use of accent marks; some Index entries have been made consistent with their references, but most other differences and inconsistencies have not been changed.

"despatch" and "dispatch" both occur in this book.

Page 377: "1620-1740" changed to "1620-1704" to match actual lifespan of Heinrich Scherer.

Page 416: "González's appeared" probably should be "González's name appeared".

Page 792: "Father Lomüller" may be the "Léon Müller" on page 916.

Index entry "Wendrok. See Nicole" refers to a non-existent entry.

Index entries for "Demerara" and "Pius VI" corrected.

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