FEDERALJACK HISTORY LESSON: THE JESUITS – PART ONE
The following information is presented to you to educate you as to connections between the Catholic Church, The Illuminati, The Masons, The Rhodes Scholars, The New World Order, and their ultimate goals. Take the time to learn and educate yourselves. Put foolish pride of Religion and Political Ideology aside, take all the lies you have been told and for a few minutes put all of them on hold. Open your mind and let the truth set you free. This isn’t just another anti – Jesus type lecture either, rather it explains the simple truth behind everything. As a quick example of how members of these secret societies infiltrate all aspects of public life (society) to control things:
Two (2) Rhodes Scholars that have a big impact on public opinion are former President of the United States William Jefferson Clinton, and MSNBC “News” Anchor Rachel Maddow.
As in-depth as this article is, I encourage you to do your own research. When you start to do that, you will see just how deep the Rabbit Hole really goes.
CLICK HERE TO SEE PART TWO – FEDERALJACK HISTORY LESSON: THE JESUITS – PART TWO
CLICK HERE TO SEE PART THREE – FEDERALJACK HISTORY LESSON: THE JESUITS – PART THREE
CLICK HERE TO SEE PART FOUR – FEDERALJACK HISTORY LESSON: THE JESUITS – PART FOUR
“When a Jesuit of the minor rank is to be elevated to command, he is conducted into the Chapel of the Convent of the Order, where there are only three others present, the principal or Superior standing in front of the altar. On either side stands a monk, one of whom holds a banner of yellow and white, which are the Papal colors, and the other a black banner with a dagger and red cross above a skull and crossbones, with the word INRI, and below them the words IUSTUM, NECAR, REGES, IMPIOUS. The meaning of which is: It is just to exterminate or annihilate impious or heretical Kings, Governments, or Rulers. Upon the floor is a red cross at which the postulant or candidate kneels. The Superior hands him a small black crucifix, which he takes in his left hand and presses to his heart, and the Superior at the same time presents to him a dagger, which he grasps by the blade and holds the point against his heart, the Superior still holding it by the hilt, and thus addresses the postulant:”
“My son, heretofore you have been taught to act the dissembler: among Roman Catholics to be a Roman Catholic, and to be a spy even among your own brethren; to believe no man, to trust no man. Among the Reformers, to be a reformer; among the Huguenots, to be a Huguenot; among the Calvinists, to be a Calvinist; among other Protestants, generally to be a Protestant, and obtaining their confidence, to seek even to preach from their pulpits, and to denounce with all the vehemence in your nature our Holy Religion and the Pope; and even to descend so low as to become a Jew among Jews, that you might be enabled to gather together all information for the benefit of your Order as a faithful soldier of the Pope.”
“You have been taught to insidiously plant the seeds of jealousy and hatred between communities, provinces, states that were at peace, and incite them to deeds of blood, involving them in war with each other, and to create revolutions and civil wars in countries that were independent and prosperous, cultivating the arts and the sciences and enjoying the blessings of peace. To take sides with the combatants and to act secretly with your brother Jesuit, who might be engaged on the other side, but openly opposed to that with which you might be connected, only that the Church might be the gainer in the end, in the conditions fixed in the treaties for peace and that the end justifies the means.”
“You have been taught your duty as a spy, to gather all statistics, facts and information in your power from every source; to ingratiate yourself into the confidence of the family circle of Protestants and heretics of every class and character, as well as that of the merchant, the banker, the lawyer, among the schools and universities, in parliaments and legislatures, and the judiciaries and councils of state, and to be all things to all men, for the Pope’s sake, whose servants we are unto death.”
“You have received all your instructions heretofore as a novice, a neophyte, and have served as co-adjurer, confessor and priest, but you have not yet been invested with all that is necessary to command in the Army of Loyola in the service of the Pope. You must serve the proper time as the instrument and executioner as directed by your superiors; for none can command here who has not consecrated his labors with the blood of the heretic; for “without the shedding of blood no man can be saved.” Therefore, to fit yourself for your work and make your own salvation sure, you will, in addition to your former oath of obedience to your order and allegiance to the Pope, repeat after me:-”
(The following material contained in Congressional Record, House Bill 1523, Contested election case of Eugene C. Bonniwell, against Thos. S. Butler, February 15, 1913, pages 3215-6. The oath appears in its entirety, in the book, THE SUPPRESSED TRUTH ABOUT THE ASSASSINATION OF ABRAHAM LINCOLN, by Burke McCarty, pages 14-16).
The Extreme Oath of the Jesuits
“I, ……….., now, in the presence of Almighty God, the Blessed Virgin Mary, the blessed Michael the Archangel, the blessed St. John the Baptist, the holy Apostles St. Peter and St. Paul and all the saints and sacred hosts of heaven, and to you, my ghostly father, the Superior General of the Society of Jesus, founded by St. Ignatius Loyola in the Pontificate of Paul the Third, and continued to the present, do by the womb of the virgin, the matrix of God, and the rod of Jesus Christ, declare and swear, that his holiness the Pope is Christ’s Vice-regent and is the true and only head of the Catholic or Universal Church throughout the earth; and that by virtue of the keys of binding and loosing, given to his Holiness by my Savior, Jesus Christ, he hath power to depose heretical kings, princes, states, commonwealths and governments, all being illegal without his sacred confirmation and that they may safely be destroyed.”
“Therefore, to the utmost of my power I shall and will defend this doctrine of his Holiness’ right and custom against all usurpers of the heretical or Protestant authority whatever, especially the Lutheran of Germany, Holland, Denmark, Sweden, Norway, and the now pretended authority and churches of England and Scotland, and branches of the same now established in Ireland and on the Continent of America and elsewhere; and all adherents in regard that they be usurped and heretical, opposing the sacred Mother Church of Rome. I do now renounce and disown any allegiance as due to any heretical king, prince or state named Protestants or Liberals, or obedience to any of the laws, magistrates or officers.”
“I do further declare that the doctrine of the churches of England and Scotland, of the Calvinists, Huguenots and others of the name Protestants or Liberals to be damnable and they themselves damned who will not forsake the same.”
“I do further declare, that I will help, assist, and advise all or any of his Holiness’ agents in any place wherever I shall be, in Switzerland, Germany, Holland, Denmark, Sweden, Norway, England, Ireland or America, or in any other Kingdom or territory I shall come to, and do my uttermost to extirpate the heretical Protestants or Liberals’ doctrines and to destroy all their pretended powers, legal or otherwise.”
“I do further promise and declare, that notwithstanding I am dispensed with, to assume my religion heretical, for the propaganda of the Mother Church’s interest, to keep secret and private all her agents’ counsels from time to time, as they may entrust me and not to divulge, directly or indirectly, by word, writing or circumstance whatever; but to execute all that shall be proposed, given in charge or discovered unto me, by you, my ghostly father, or any of this sacred covenant.”
“I do further promise and declare, that I will have no opinion or will of my own, or any mental reservation whatever, even as a corpse or cadaver (perinde ac cadaver), but will unhesitatingly obey each and every command that I may receive from my superiors in the Militia of the Pope and of Jesus Christ.”
“That I may go to any part of the world withersoever I may be sent, to the frozen regions of the North, the burning sands of the desert of Africa, or the jungles of India, to the centers of civilization of Europe, or to the wild haunts of the barbarous savages of America, without murmuring or repining, and will be submissive in all things whatsoever communicated to me.”
“I furthermore promise and declare that I will, when opportunity present, make and wage relentless war, secretly or openly, against all heretics, Protestants and Liberals, as I am directed to do, to extirpate and exterminate them from the face of the whole earth; and that I will spare neither age, sex or condition; and that I will hang, waste, boil, flay, strangle and bury alive these infamous heretics, rip up the stomachs and wombs of their women and crush their infants’ heads against the walls, in order to annihilate forever their execrable race. That when the same cannot be done openly, I will secretly use the poisoned cup, the strangulating cord, the steel of the poniard or the leaden bullet, regardless of the honor, rank, dignity, or authority of the person or persons, whatever may be their condition in life, either public or private, as I at any time may be directed so to do by any agent of the Pope or Superior of the Brotherhood of the Holy Faith, of the Society of Jesus.”
“In confirmation of which, I hereby dedicate my life, my soul and all my corporal powers, and with this dagger which I now receive, I will subscribe my name written in my own blood, in testimony thereof; and should I prove false or weaken in my determination, may my brethren and fellow soldiers of the Militia of the Pope cut off my hands and my feet, and my throat from ear to ear, my belly opened and sulphur burned therein, with all the punishment that can be inflicted upon me on earth and my soul be tortured by demons in an eternal hell forever!”
“All of which, I, ………., do swear by the Blessed Trinity and blessed Sacraments, which I am now to receive, to perform and on my part to keep inviolable; and do call all the heavenly and glorious host of heaven to witness the blessed Sacrament of the Eucharist, and witness the same further with my name written and with the point of this dagger dipped in my own blood and sealed in the face of this holy covenant.”
(He receives the wafer from the Superior and writes his name with the point of his dagger dipped in his own blood taken from over his heart.)
“You will now rise to your feet and I will instruct you in the Catechism necessary to make yourself known to any member of the Society of Jesus belonging to this rank.”
“In the first place, you, as a Brother Jesuit, will with another mutually make the ordinary sign of the cross as any ordinary Roman Catholic would; then one cross his wrists, the palms of his hands open, and the other in answer crosses his feet, one above the other; the first points with forefinger of the right hand to the center of the palm of the left, the other with the forefinger of the left hand points to the center of the palm of the right; the first then with his right hand makes a circle around his head, touching it; the other then with the forefinger of his left hand touches the left side of his body just below his heart; the first then with his right hand draws it across the throat of the other, and the latter then with a dagger down the stomach and abdomen of the first. The first then says Iustum; and the other answers Necar; the first Reges. The other answers Impious.” (The meaning of which has already been explained.) “The first will then present a small piece of paper folded in a peculiar manner, four times, which the other will cut longitudinally and on opening the name Jesu will be found written upon the head and arms of a cross three times. You will then give and receive with him the following questions and answers:-”
Question:- From whither do you come?
Answer:- The Holy faith.
Q.:- Whom do you serve?
A.:- The Holy Father at Rome, the Pope, and the Roman Catholic Church Universal throughout the world.
Q.:- Who commands you?
A.:- The Successor of St. Ignatius Loyola, the founder of the Society of Jesus or the Soldiers of Jesus Christ.
Q.:- Who received you?
A.:- A venerable man in white hair.
A.:- With a naked dagger, I kneeling upon the cross beneath the banners of the Pope and of our sacred order.
Q.:- Did you take an oath?
A.:- I did, to destroy heretics and their governments and rulers, and to spare neither age, sex nor condition. To be as a corpse without any opinion or will of my own, but to implicitly obey my Superiors in all things without hesitation of murmuring.
Q.:- Will you do that?
A.:- I will.
Q.:- How do you travel?
A.:- In the bark of Peter the fisherman.
Q.:- Whither do you travel?
A.:- To the four quarters of the globe.
Q.:- For what purpose?
A.:- To obey the orders of my general and Superiors and execute the will of the Pope and faithfully fulfill the conditions of my oaths.
Q.:- Go ye, then, into all the world and take possession of all lands in the name of the Pope. He who will not accept him as the Vicar of Jesus and his Vice-regent on earth, let him be accursed and exterminated.”
The Oath of the Knights of Columbus, Knights of Malta and Rhodes Scholars is based upon the Oath of the Jesuits
(This is an extract of the Congressional Record of the House of Representatives dated February 15, 1913, where the oath is entered as purported to be of the Knights of Columbus).
“I, …………, now in the presence of Almighty God, the blessed Virgin Mary, the blessed St. John the Baptist, the Holy Apostles, St. Peter and St. Paul, and all the saints, sacred host of heaven, and to you, my Ghostly Father, the superior general of the Society of Jesus rounded by St. Ignatius Loyola, in the pontification of Paul the III and continued to the present, do by the womb at the Virgin, the matrix of God, and the rod of Jesus Christ, declare and swear that His Holiness the Pope, is Christ’s vice regent and is the true and only head of the Catholic or Universal Church throughout the earth; and that by virtue of the keys of binding and loosing given His Holiness by my Savior, Jesus Christ, he hath power to depose heretical kings, princes, States, Commonwealths, and Governments and they may be safely destroyed. Therefore to the utmost of ray power I will defend this doctrine and His Holiness’s right and custom against all usurpers of the heretical or Protestant authority whatever, especially the Lutheran Church of Germany, Holland, Denmark, Sweden, and Norway and the now pretended authority and Churches of England and Scotland, and the branches of same now established in Ireland and on the Continent of America and elsewhere, and all adherents in regard that they may be usurped and heretical, opposing the sacred Mother Church of Rome.”
“I do now denounce and disown any allegiance as due to any heretical king, prince, or State, named Protestant or Liberals, or obedience to any of their laws, magistrates, or officers.”
“I do further declare that the doctrine of the Churches of England and Scotland, of the Calvinists, Huguenots, and others of the name of Protestants or Masons to be damnable, and they themselves to be damned who will not forsake the same.”
“I do further declare that I will help assist, and advise all or any of His Holiness’s agents, in any place where I should be, in Switzerland, Germany, Holland, Ireland, or America, or in any other kingdom or territory I shall come to and do my utmost to extirpate the heretical Protestant or Masonic doctrines and to destroy all their pretended powers, legal or otherwise.”
“I do further promise and declare that, notwithstanding I am dispensed with to assume any religion heretical for the propagation of the Mother Church’s interest to keep secret and private all her agents’ counsels from time to time, as they intrust me and not divulge, directly or indirectly, by word, writing, or circumstances whatever but to execute all that should be proposed, given in charge or discovered unto me by you my Ghostly Father, or any of this sacred order.”
“I do further promise and declare that I will have no opinion or will of my own or any mental reservation whatsoever, even as a corpse or cadaver (perinde ac cadaver), but will unhesitatingly obey each and every command that I may receive from my superiors in the militia of the Pope and of Jesus Christ.”
“That I will go to any part of the world whithersoever I may be sent, to the frozen regions north, jungles of India, to the centers of civilization of Europe, or to the wild haunts of the barbarous savages of America without murmuring or repining, and will be submissive in all things whatsoever is communicated to me.”
“I do further promise and declare that I will, when opportunity presents, make and wage relentless war, secretly and openly against all heretics, Protestants and Masons, as I am directed to do to extirpate them from the face of the whole earth; and that I will spare neither age, sex, or condition, and that will hang, bum, waste, boil, flay, strangle, and bury alive these infamous heretics; rip up the stomachs and wombs of their women, and crush their infants’ heads against the wails in order to annihilate their execrable race. That when the same can not be done openly, I will secretly use the poisonous cup, the strangulation cord, the steel of the poniard, or the leaden bullet, regardless of the honor, rank, dignity, or authority of the persons, whatever may be their condition in life, either public or private, as I at any time may be directed so to do by any agents of the Pope or superior of the Brotherhood of the Holy Father of the Society of Jesus.”
“In confirmation of which I hereby dedicate my life, soul, and all corporal powers, and with the dagger which I now receive I will subscribe my name written in my blood in testimony thereof; and should I prove false or weaken in my determination, may my brethren and fellow soldiers of the militia of the Pope cut off my hands and feet and my throat from ear to ear, my belly opened and sulphur burned therein with all the punishment that can be inflicted upon me on earth and my soul shall be tortured by demons in eternal hell forever.”
“That I will in voting always vote for K. of C, in preference to a Protestant, especially a Mason, and that I will leave my party so to do; that if two Catholics are on the ticket I will satisfy myself which is the better supporter of Mother Church and vote accordingly.”
“That I will not deal with or employ a Protestant if in my power to deal with or employ a Catholic. That I will place Catholic girls in Protestant families that a weekly report may be made of the inner movements of the heretics.”
“That I will provide myself with arms and ammunition that I may be in readiness when the word is passed, or I am commanded to defend the church either as an individual or with the militia of the Pope.”
“All of which I, …………, do swear by the blessed Trinity and blessed sacrament which I am now to receive to perform and on part to keep this, my oath.”
“In testimony hereof, I take this most holy and blessed Sacrament of the Eucharist and witness the same further with my name written with the point of this dagger dipped in my own blood and seal in the face of this holy sacrament.”
The Oath administered to the Illuminati is based upon the Oath of the Jesuits
Before the Oath is administered it is said — a sword is pointed at the breast:
“Shouldst thou become a traitor or perjurer, let this sword remind thee of each and all the members in arms against thee. Do not hope to find safety; whithersoever thou mayest fly, shame and remorse as well as the vengeance of thine unknown brothers will torture and pursue thee.”
Then in the Oath which follows he swears:
“. . . Eternal silence, and faithfulness and everlasting obedience to all superiors and regulations of the Order. I also renounce my own personal views and opinions as well as all control of my powers and capacities. I promise also to consider the well-being of the Order as my own, and I am ready, as long as I am a member, to serve it with my goods, my honour, and my life . . . If I act against the rules and well-being of the Society, I will submit myself to the penalties to which my superiors may condemn me . . .”
“In the name of the son crucified (i.e. the Pentagram, the illuminised man), swear to break the bonds which still bind you to your father, mother, brothers, sisters, wife, relatives, friends, mistresses, kings, chiefs, benefactors, and all persons to whomsoever you may have promised faith, obedience, and service. Name and curse the place where you were born, so that you may dwell in another sphere, to which you will attain only after having renounced this pestilential globe, vile refuse of the heavens! From this moment you are free from the so-called oath to country and laws: swear to reveal to the new chief, recognised by you, what you may have seen or done, intercepted, read or heard, learned or surmised, and also seek for and spy out what your eyes cannot discern. Honour and respect the Aqua Tofana (i.e. an imperceptably slow poison) as a sure, prompt, and necessary means of purging the globe by death of those who seek to vilify the truth and sieze it from our hands. Fly from Spain, Naples, and all accursed land; finally fly from the temptation to reveal what you may hear, for the thunder is no prompter that the knife, which awaits you in whatsoever place you may be. Live in the name of the Father, Son, and Holy Spirit. (The Trinity of Illuminism — Cabalistic and Gnostic. The Father — the generating fire; the Holy Spirit — the Great Mother Nature, reproducing all things; the Son — the manifestation, the vital fluid, the astral light of Illuminism).”
Unknown to the members of these various secret societies seeking “Illumination” and “deification,” their masters are the Cabalistic Jew, the originator of Gnostic mysticism.
“The three forms of initiation — individual, group, or universal — all lead to conscious or unconscious control by a central power, who in some mysterious way makes its influence felt; often clairvoyantly and clairaudiently seen and heard, but never physically present or visible. the system in all three is the same — cabalistic. Secretly here and there individuals are prepared; these again form groups or centres from which influences spread until they form a network covering the entire world. Like rays from a hidden sun these groups are apparently divergent and detatched, but in reality all issue from the same central body. The system is seen to be an insidious and secret dissemination of ideas, orienting and breaking down all barriers of family, religion, morality, nationality, and all self-initiative thought, always under the cloak of a new and more modern religion, new thought, new morality, a new heaven and a new earth; until it evolves a gigantic robot merely answering to the will and commands of a secret Master Mind. They dream they are free, original, self-determining individuals; they are but the negative moon reflecting and reproducing the light from the same hidden and cabalistic Sun. It is called regeneration by the Illuminati; it is in truth individual death and disintegration, followed by a resurrection as negative “light-bearers” of this cabalistic dark Sun whose Luciferian “Grand Plan” is world domination.” (Anonymous, Light-bearers of Darkness, The Christian Book Club of America, p105).
The Jewish Encyclopaedia points out that Gnosticism “was Jewish in character long before it became Christian,” and quotes the opinion, “a movement closely connected with Jewish mysticism.” The Freemason Ragon says: “The Cabala is the key of the occult sciences. The Gnostics were born of the Cabalists.”
Rabbi Benamozegh says, “Those who will take the trouble to examine with care the connection between Judaism and philosophic Freemasonry, theosophy, and the mysteries in general . . . will cease to smile in pity at the suggestion that Cabalistic theology may have a role to play in the religious transformations of the future. . . . It contains the key to the modern religious problem” (Anonymous, Light- bearers of Darkness, The Christian Book Club of America, p11).
“Chaldean thought acted powerfully upon orthodox Judaism and determined the growth of a sect in its midst which was to transform Israel. . . . This sect was that of the Pharisees. . . . What they borrowed (from the Chaldeans) in fact . . . was the essence of the Pantheistic doctrine . . . It was then that was formed from these borrowings that Kabalah of the Pharisees which was for long transmitted orally from Master to disciple, and was, 800 years later, to inspire the compilation of the Talmud, and found its completest expression in the Sepher ha Zohar. . . . This religion of the ‘Deified Man,’ with which they were impregnated in Babylon, was only conceived as benefiting the Jew, superior and predestinated being. . . .” (M. Flavien Bernier, Les Juifs et le Talmud, 1913).
The Jewish writer Bernard Lazare said, “It is certain that there were Jews even at the cradle of Freemasonry — Cabalistic Jews, as it is proved by certain existing rites . . . The Jew is also a builder: proud, ambitious, domineering, he tries to draw everything to himself. He is not satisfied with de-Christianising, he Judaises; he destroys the Catholic or Protestant faith, he provokes indifference, but he imposes his idea of the world, of morals, and of life upon whose faith he ruins; he works at his age-old task — the annihilation of the religion of Christ!”
Mrs. Nesta Webster in Secret Societies and Subversive Movements, writes:
“The Protocols of the Learned Elders of Zion have been marvellously correct as prophecy, foreshadowing all of this in a remarkable way, whatever their first origin, before Maurice Joly used part of them in 1864.”
“Dr. Ranking, who has devoted many years of study to the question . . . in a very interesting paper published in the masonic journal, Ars Quatuor Coronatorum, observes: ‘That from the very commencement of Christianity there has been transmitted through the centuries a body of doctrine incompatible with Christianity in the various official Churches. That the bodies teaching these doctrines profess to do so on the authority of St. John, to whom, as they claimed, the true secrets had been committed by the Founder of Christianity, that during the Middle Ages, the main support of the Gnostic bodies and the main repository of this knowledge (Johannism) was the Society of the Templars.’ And he further said, ‘The record of the Templars in Palestine is one long tale of intrigue and treachery on the part of the Order’.”
In his History of Magic, Eliphas Levi informs us:
“The Templars had two doctrines: one was concealed and reserved to the leaders, being that of Johannism; the other was public, being Roman Catholic doctrine. . . The Johannism of the adepts was the Kabalah of the Gnostics, but it degenerated speedily into a mystic pantheism carried even to idolatry of Nature and hatred of all revealed dogma. . . They fostered the regrets of every fallen worship and the hopes of every new cultus, promising to all liberty of conscience and a new orthodoxy which should be the synthesis of all persecuted beliefs. They went even so far as to recognise the pantheistic symbolism of the grand masters of Black Magic . . . they rendered divine honours to the monstrous idol Baphomet.”
The mystic affiliations under the Pyramids of Egypt, the esoteric sect of Pythagoras, the astrologers or mathematicians of Rome in the time of Domitian, the House of Wisdom in Cairo, the Ismailis or Assassins, Companions of the Old Man of the Mountain, the Templars, the Rose-Croix (Rosicrucians), the Carbonari, the Jesuits, Freemasons, B’nai B’rith, Knights of Columbus, the Souffrants, the Chercheurs, Lodges of St. John, of Melchisedek, Royal Priests, Masters of the Wise, the Asiatic Brethren . . . all appear to form an uninterrupted chain of these superior affiliations . . . under the name of the Illuminati, under the Directing Power of the Invisibles — Earthly beings — Masters working on the Astral, whose self-appointed role was to be the arbiters and Masters of the World. jesuits.htm
Superiors General of the Society of Jesus
(According to The Historical Catechism, chiefly relating to the English Province of the Society,
Edited by George Oliver, St. Nicholas Priory, Exeter, 1838 amplified by current research)
*Ignatius Loyola, (“Jew”) 1 April 1541 – 31 July 1556 (65 yrs at death)
*Diego Laynez, (“Jew”) 2 July 1558 – 10 Jan 1565 (53)
*Francis Borgia, 2 July 1565 – 1 October 1572 (62)
*Everard Mercurian, 23 April 1573 – 1 August 1580 (?)
*Claudius Aquaviva, 19 Feb 1581 – 31 Jan 1615 (72)
*Mutius Vitelleschi, 15 Nov 1615 – 9 Feb 1645 (82)
*Vincent Caraffa, 7 Jan 1646 – 8 June 1649 (65)
*Francis Piccolimini, 21 Dec 1649 – 17 June 1651 (69)
*Alexander Gottifred, 21 January 1652 – 13 March 1652 (58)
*Goswin Nickel, 17 March 1652 – 31 July 1664 (82)
*John Paul Oliva, who had been elected Vicarius Generalis perpetuus cum jure succedendi 7 Junii 1661 was immediately invested with the government of the Society at Nickel’s death. He died 96 November 1681 (81)
*Charles de Noyelle, 5 July 1682 – 12 Dec 1686
*Thyrsus Gonzales, 6 July 1687 – 19 Nov 1705 (78)
*Michaelangelo Tamburini, 31 Jan 1706 – 28 February 1730
*Francis Retz, 30 Nov 1730 – 19 Nov 1750 (78)
*Ignatius Viconti, 4 July 1751 – 4 May 1755
*Luigi Aloysius Centurioni, 30 November 1755 – 2 October 1757
*Lorenzo Ricci, 21 May, 1758 – 24 Nov 1775 (72)
*The brief of Clement XIV for suppressing the Society, dated 21 July 1773 was put in execution 16 August.
*Stanislaus Czerniewicz, permitted by Catherine the Great to reign for life as “Superior General for Russia” 17 Oct 1782 – 21 Oct, 1785 (57)
*Gabriel Lenkiewisz, 8 October, 1785 – 21 October 1798 (77)
*Francis Karew, 12 Feb 1799 – 4 Aug 1802 (71 )
*Gabriel Gruber, 22 Oct 1802 – 6 April 1805 (67)
*Thaddeus Brzozowski, elected in 1805, would serve as head of the whole Society when it was restored 7 August 1814 by the Bull of Pope Plus VII *Solicitudo omnium Ecclesiarum, but would never remove to Rome because the Russian Government refused him permission to leave, died 5 Feb 1820.
*Aloysius Fortis, 18 Oct 1820 – 29 Jan 1829 (81)
*John Roothaan 1829-1853
*Pieter Jean Beckx, 1853-1887
*Ludovico Martin, 1892-190l
*Franz Xavier Wernz, 1907-1914
*Vladimir Ledochowski, 1915-1942
*Jean-Baptiste Janssens, 1946-1964
*Pedro Arrupe, 1965-1981 (removed by Pope John Paul II)
*Paolo Dezza, Giuseppe Pittau, 1981-1983 (appointed by John Paul II)
*Peter Hans Kolvenbach, 1983 –
Secret Instructions of the Jesuits – Revealed at Last!!
The Secret Instructions were first discovered during the 30 Years’ War when the Duke of Brunswick plundered the Jesuit’s college at Paderborn in Westphalia and made a present of their library to the Capuchins of the same town. Soon after reprints and translations appeared all over Europe.
The text of the Secret Instructions of the Society of Jesus reproduced here was found beneath the pallet on an adobe bed in a cottage in the Andes Mountains of Peru about a century ago. Students of the Incas recall that prior to the expedition of the National Geographic Magazine under Hiram Gingham, in 1911, archeologists from European countries probed the ruins of this people, one of the greatest civilizations in history.
In 1870 a French archeologist slipped unobtrusively into the office of the Secretary of the Scottish Rite of Freemasonry in San Francisco, California. He had been sent into the remote recesses of the Andes, where Pizarro and his army had conquered the Incas more than three centuries before. He had rented a room in a tiny village. This he used as a base of his operations. To this spot he returned periodically to rest from the dangerously high altitudes and to write his reports for shipment back to France. While he was away, the family frequently rented the same room to overnight guests. One of these happened to be a Jesuit official. On his departure he forgot a little book which he had hidden under the mattress. The French archeologist accidentally found it. It was the Secret Instructions of the Society of Jesus—the top classified manual of procedure for the trusted leaders of the Jesuit Order. It was in Latin and bore the seal, signature and attestation of the General and Secretary of the Order in Rome.
For the next few days the Frenchman labored furiously translating the work in stenographic notes into French. He then replaced the book and left. The Jesuit returned in a few days inquiring nervously about his little black packet. He also wanted to know if anyone had occupied the room since his departure. On learning of the archeologist he began a search so relentless that the Frenchman had to leave Peru. He finally reached San Francisco and entrusted his precious but dangerous burden to Edwin A. Sherman, the Secretary of the Scottish Rite of Freemasonry in California. Mr. Sherman included the Secret Instructions in his book The Engineer Corps of Hell published in 1882. For several years Edwin Sherman was the Masonic Historian of California. He was highly esteemed for his great accuracy and dependability.
These particular instructions must be guarded and kept with careful attention by the superiors, communicated with prudent caution to a few of the professors; in the meantime there does not exist any other thing so good for the Society; but we are charged with the most profound silence, and to make a false show, should they be written by any one though founded in the experience we have had. As there are various professors who are in these secrets, the Society has fixed the rule, that those who know these reserved instructions that they cannot pass in any one religious Order, whether it be of the Carthusians, to cause them to retire from that in which they live, and the inviolable silence with which they are to be guarded, all of which has been confirmed by the Holy See. Much care must be taken that they do not get out; for these counsels in the hands of strange persons to the Society, because they will give a sinister interpretation invidious to our situation. If (unless God does not permit) we reach success, we must openly deny that the Society shelters such thoughts and to take care that it is so affirmed by those of the Society, that they are ignorant by not having been communicated, which they can protest with truth, that they know nothing of such instructions; and that there does not exist other than the general printed or manuscripts, which they can present, to cause any doubt to vanish. The superiors must with prudence and discretion, inquire if any of the Society have shown these instructions to strangers; for neither for himself, or for another, they must be copied by no one, without permission of the General or of the Provincial; and when it is feared that anyone has given notice of these instructions, we shall not be able to guard so rigorous a secret; and we must assert to the contrary, all that is said in them, it will be so given to be understood, that they only show to all, to be proved, and afterwards they will be dismissed.
THE MANNER OF PROCEDURE WITH WHICH THE SOCIETY MUST BE CONDUCTED WHEN CONSIDERING THE COMMENCING OF SOME FOUNDATION.
1. To capture the will of the inhabitants of a country, it is very important to manifest the intent of the Society, in the manner prescribed in the regulations in which it is said, that the Society must labor with such ardor and force for the salvation of their neighbor as for themselves. For the better inducement of this idea, the most opportunely that we practice the most humble offices, visiting the poor, the afflicted, and the imprisoned. It is very convenient to confess with much promptness, and to hear the confessions, showing indifference, without teasing the penitents; for this, the most notable inhabitants will admire our fathers and esteem them; for the great charity they have for all, and the novelty of the subject.
2. To have in mind that it is necessary to ask with religious modesty, the means for exercising the duties of the Society, and that it is needful to procure and acquire benevolence, principally of the secular ecclesiastics, and of persons of authority, that may be conceived necessary.
3. When called to go to the most distant places, where alms are to be received, they are to be accepted, no matter how small they may be, after having marked out the necessities of ourselves. Notwithstanding, it will be very convenient at the moment to give those alms to the poor, for the edification of those who do not have an exact understanding of the Society; and, but we must in advance be more liberal with ourselves.
4. All must labor as if we were inspired by the same spirit; and each one must study to acquire the same styles, with the object of uniformity among so great a number of persons, edifying the whole; those who do the contrary must be expelled as pernicious.
5. In a beginning it is not convenient to purchase property; but in case they can be found, some good sites may be bought, saying that they are to belong to other persons, using the names of some faithful friends, who will guard the secret. The better to make our poverty apparent, the property nearest our college must belong to colleges the most distant, that we can prevent the princes and magistrates from ever knowing that the income of the Society has a fixed point.
6. We must not ourselves go out to reside to form colleges, except to the rich cities; for in this we must imitate Christ, who remained in Jerusalem; and as he alone, passed by the less considerable populations.
7. We must obtain and acquire of the widows all the money that we can, presenting ourselves at repeated times to their sight our extreme necessity.
8. The Superior over each province is the one to whom we must account with certainty, the income of the same; but the amount to the treasurer at Rome, it is, and must always be, an impenetrable mystery.
9. It is for us to preach and say in all parts and in all conversations, that we have come to teach the young and aid the people; and this without interest in any single species and without exception of persons, and that we are not so onerous to the people as other religious orders.
THE MANNER WITH WHICH THE FATHERS OF THE ORDER MUST CONDUCT THEMSELVES TO ACQUIRE AND PRESERVE THE FAMILIARITY OF PRINCES, MAGNATES AND POWERFUL AND RICH PERSONS.
1. It is necessary to do all that is possible to gain completely the attentions and affections of princes and persons of the most consideration; for that, who, being on the outside, but in advance, all of them will be constituted our defenders.
2. As we have learned by experience that princes and potentates are generally inclined to the favor of the ecclesiastics, when these disseminate their odious actions, and when they give an interpretation that they favor, as is to be noted among the married, contract with their relations or allies; or in other similar things; assembling much with them, to animate those who may be found in this case, saying to them that we confide in the assurance of the exemptions, that by intervention of us fathers, which the Pope will concede, if he is made to see the causes, and will present other examples of similar things, exhibiting at the same time the sentiments that we favor, under the pretext of the common good and THE GREATER GLORY OF GOD that is the object of the Society.
3. If at this same assembly the prince treats of doing something, that will not be agreeable to all the great men, for which we are to stir up and investigate, meanwhile, counseling others to conform with the prince, without ever descending to treat of particulars, for fear there may not be a successful issue of the matter, for which the Society will be imputed blame; and for this, if this action shall be disapproved, there will be advertences presented to the contrary that may be absolutely prohibited and put in jeopardy, the authority of some of the fathers, of whom it can be said with certainty, that they have not had notice of the Secret Instructions; for that, it can be affirmed with an oath, that the calumny to the Society, is not true in respect to that which is imputed to it.
4. To gain the good will of Princes, it will be very convenient to insinuate with skill; and for third persons, that we fathers, are a means to discharge honorable and favorable duties in the courts of other kings and princes, and more than any one else in that of the Pope. By this means we can recommend ourselves and the Society; for the same, no one must be charged with this commission but the most zealous persons and well versed in our institute.
5. Aiming especially to bring over the will of the favorites of princes and of their servants, by means of presents and pious offices, that they may give faithful notice to us fathers of the character and inclinations of the princes and great men. Of this manner the Society can gain with facility as much to one as to others.
6. The experience we have had, has made us acquainted with the many advantages that have been taken by the Society of its intervention in the marriages of the House of Austria, and of those which have been effected in other kingdoms, France, Poland, and in various duchies. Forasmuch assembling, proposing with prudence, selecting choice persons who may be friends and families of the relatives, and of the friends of the Society.
7. It will be easy to gain the princesses, making use of their valets; by that, coming to feed and nourish with relations of friendship, by being located at the entrance in all parts, and thus become acquainted with the most intimate secrets of the familiars.
8. In regard to the direction of the consciences of great men, we confessors must follow the writers who concede the greater liberty of conscience. The contrary of this is to appear too religious; for that they will decide to leave others and submit entirely to our direction and counsels.
9. It is necessary to make reference to all the merits of the Society; to the princes and prelates, and to as many as can lend much aid to the Society, after having shown the transcendency of its great privileges.
10. Also, it will be useful to demonstrate, with prudence and skill, such ample power which the Society has, to absolve, even in the reserved cases, compared with that of other pastors and priests; also, that of dispensing with the fasts, and of the rights which they must ask and pay, in the impediments of marriage, by which means many persons will recur to us, whom it will be our duty to make agreeable.
11. It is not the less useful to invite them to our sermons, assemblies, harangues, declamations, etc., composing odes in their honor, dedicating literary works or conclusions; and if we can for the future, give dinners and greetings of divers modes.
12. It will be very convenient to take to our care the reconciliation of the great, in the quarrels and enmities that divide them; then by this method we can enter, little by little, into the acquaintance of their most intimate friends and secrets; and we can serve ourselves to that party which will be most in favor of that which we present.
13. If there should be some one at the service of a monarch or prince, and he were an enemy of our Society, it is necessary to procure well for ourselves better than for others, making him a friend, employing promises, favors, and advances, which shall be in proportion to the same monarch or prince.
14. No one shall recommend to a prince any one, nor make advances to any who have gone out from us, being outside of our Society, and in particular to those who voluntarily verified, for yet when they dissimulate they will always maintain an inextiguishable hatred to the Society.
In fine, each one must procure and search for methods to increase the affection and favor of princes, of the powerful, and of the magistrates of each population, that whenever occasion is offered to support, we can do much with efficacy and good faith, in benefiting ourselves, though contrary to their relations, allies and friends.
HOW THE SOCIETY MUST BE CONDUCTED WITH THE GREAT AUTHORITIES IN THE STATE, AND IN CASE THEY ARE NOT RICH WE MUST LEND OURSELVES TO OTHERS.
1. The care consigned to us, that we must do all that is possible, for to conquer the great; but it is also necessary to gain their favor to combat our enemies.
2. It is very conducive to value their authority, prudence and counsels, and induce them to despise wealth, at the same time that we procure gain and employ those that can redeem the Society; tacitly valuing their names, for acquisition of temporal goods if they inspire sufficient confidence
3. It is also necessary to employ the ascendant of the powerful, to temper the malevolence of the persons of a lower sphere and of the rabble against our Society.
4. It is necessary to utilize, whenever we can, the bishops, prelates and other superior ecclesiastics, according to the diversity of reason, and the inclination we manifest.
5. In some points it will be sufficient to obtain of the prelates and curates, that which it is possible to do, that their subjects respect the society; and that obstructing the exercise of its functions among those who have the greatest power, as in Germany, Poland, etc. It will be necessary to exhibit the most distinguished attentions for that, mediating its authority and that of the princes, monasteries, parishes, priorates, patronates, the foundations of the churches and the pious places, can come to our power. Because we can with more facility where the Catholics will be found mixed with heretics. It is necessary to make such prelates see the utility and merit that we have in all this, and that never will they have so much valuation from the priests, friars, and for the future from the faithful. If making these changes, it is necessary to publicly praise their zeal, although written, and to perpetuate the memory of their actions.
6. For this it is necessary to labor, to the end, that the prelates will place in the hands of us fathers, as confessors and counsellors; and if they aspire to more elevated positions in the Court of Rome, we must unite in their favor and aid their pretensions with all our forces, and by means of our influence.
7. We must be watchful that when the bishops are instituting principal colleges arid parochial churches, that the faculties are taken from the Society, and placed in both vicarious establishments, with the charge of cures, and that the Superior of the Society to be, that all the government of these churches shall pertain to us, and that the parishioners shall be our subjects, of the method that all can be placed in them.
8. Where there are those of the academies who have been driven out from us, and are contrary; where the Catholics or the heretics obstruct our installation, we will compound with the prelates, and make ourselves the owners of the first cathedrals; for thus shall we make them to know the necessities of the Society.
9. Over all, we must be very certain to procure the protection and affection of the prelates of the Church, for the cases of beatification or canonization of ourselves; in whose subjects convened further, to obtain letters from the powerful and of the princes, that the decisions may be promptly attained in the Catholic Court.
10. If it shall be accounted that the prelates or magnates should send commissioned representatives, we must put forth all ardor, that no other priests, who are in dispute with us, shall be sent; for the reason, that they shall not communicate their animadversion, discrediting us in the cities and provinces we inhabit; and that if they pass by other provinces and cities, where there are colleges, they will be received with affection and kindness, and be so splendidly treated as a religious modesty will permit.
OF THAT WHICH WE MUST CHARGE THE PREACHERS AND CONFESSORS OF THE GREAT OF THE EARTH.
1. Those of us who may be directed to the princes and illustrious men, of the manner in which we must appear before them, with inclination unitedly to the greater glory of God, obtaining—with its austerity of conscience, that the same princes are persuaded of it; for this direction we must not travel in a principle to the exterior or political government, but gradually and imperceptibly.
2. Forasmuch there will be opportunity and conducive notices at repeated times, that the distribution of honors and dignities in the Republic is an act of justice; and that in a great manner it will be offending God, if the princes do not examine themselves and cease carrying their passions, protesting to the same with frequency and severity, that we do not desire to mix in the administration of the State; but when it shall become necessary to so express ourselves thus, to have your weight to fill the mission that is recommended. Directly that the sovereigns are well convinced of this, it will be very convenient to give an idea of the virtues that may be found to adorn those that are selected for the dignities and principal public changes; procuring then and recommending the true friends of the Society; notwithstanding, we must not make it openly for ourselves, but by means of our friends who have intimacy with the prince that it is not for us to talk him into the disposition of making them.
3. For this watchfulness our friends must instruct the confessors and preachers of the Society near the persons capable of discharging any duty, that over all, they must be generous to the Society; they must also keep their names, that they may insinuate with skill, and upon opportune occasions to princes, well for themselves or by means of others.
4. The preachers and confessors will always present themselves so that they must comport with the princes, lovable and affectionate, without ever shocking them in sermons, nor in particular conversations, presenting that which rejects all fear, and exhorting them in particular to faith, hope and justice.
5. Never receive gifts made to any one in particular, but that for the contrary; but picture the distress in which the Society or college may be found, as all are alike; having to be satisfied with assigning each one a room in the house, modestly furnished; and noticing that your garb is not over nice; and assist with promptness to the aid and counsel of the most miserable persons of the palace; but that you do not say it of them, but only those who have agreed to serve the powerful.
6. Whenever the death occurs of any one employed in the palace, we must take care of speaking with anticipation, that they fail in the nomination of a successor, in their affection for the Society; but giving no appearance to cause suspicion that it was the intent of usurping the government of the prince; for which, it must not be from us that it is said; take a part direct; but assembling of faithful or influential friends who may be found in a position of rousing the hate of one and another until they become inflamed.
OF THE MODE OF CONDUCTING THE SOCIETY WITH RESPECT TO OTHER ECCLESIASTICS WHO HAVE THE SAME DUTIES AS OURSELVES IN THE CHURCH.
1. It is necessary to help with valor these persons, and manifest in their due time to the princes and lords that are always ours, and being constituted in power, that our Society contains essentially the perfection of all the other orders, with the exception of singing and manifesting an exterior of austerity in the mode of life and in dress; and that if in some points they excel the communities of the Society, this shines with greater splendor in the Church of God.
2. We must inquire into and note the defects of the other fathers (non-Jesuit priests), and when we find them, we must divulge them among our faithful friends, as condoling over them; we must show that such fathers do not discharge with certainty, that we do ourselves the functions, that some and others recommend.
3. It is necessary that the fathers of our Society oppose with all their power the other fathers who intend to found houses of education to instruct the youths among the populations where ours are found teaching with acceptation and approval; and it will be very convenient to indicate our projects to princes and magistrates, that such people will excite disturbances and commotions if they are not prohibited from teaching; and that in the last result, the damage will fall upon the educated, by being instructed by a bad method, without any necessity; posting them that the Society is sufficient to teach the youth. In case the fathers bear letters of the Pontificate, or recommendations from the Cardinals, we must work in opposition to them, making the princes and great men to point out to the Pope the merits of the Society and its intelligence for the pacific instruction of the youths, to which end, we must have and obtain certifications of the authorities upon our good conduct and sufficiency.
4. Having notwithstanding to form duties, our fathers in displaying singular proofs of our virtue and erudition, making them to exercise the alumni (graduates) in their studies in methods of functions, scholars of diversion, capable of drawing applause, making for supposition, these representations in the presence of the great magistrates and concurrence of other classes.
OF THE MODE OF ATTRACTING RICH WIDOWS.
1. We must elect effective fathers already advanced in years, of lively complexion and conversation, agreeable to visit these ladies, and whence they can promptly note in them appreciation or affection for our Society; making offerings of good works and the merits of the same; that, if they accept them, and succeed in having them frequent our temples, we must assign to them a confessor, who will be able of guiding them in the ways that are proper, in the state of widowhood, making the enumeration and praises of satisfaction that should accompany such a state; making them believe and yet with certainty that they who serve as such, is a merit for eternal life, being efficacious to relieve them from the pains of purgatory.
2. The same confessor will propose to them to make and adorn a little chapel or oratory in their own house, to confirm their religious exercises, because by this method we can shorten the communication, more easily hindering those who visit others; although if they have a particular chaplain, and will content to go to him to celebrate the mass, making opportune advertencies to her who confesses, to the effect and treating her as being left to be overpowered by said Chaplain.
3. We must endeavor skillfully but gently to cause them to change respectively to the Order and to the method of the House, and to conform as the circumstances of the person will permit, to whom they are directed, their propensities, their piety, and yet to the place and situation of the edifice.
4. We must not omit to have removed, little by little, the servants of the house that are not of the same mind with ourselves, proposing that they be replaced by those persons who are dependent on us, or who desire to be of the Society; for by this method we can be placed in the channel of communication of whatever passes in the family.
5. The constant watch of the confessor will have to be, that the widow shall be disposed to depend on him totally, representing that her advances in grace are necessarily bound to this submission.
6. We are to induce her to the frequency of the sacraments, and especially that of penitency, making her to give account of her deeper thoughts and intentions; inviting her to listen to her confessor, when he is to preach particular promising orations; recommending equally the recitation each day of the litanies and the examination of conscience.
7. It will be very necessary in the case of a general confession, to enter extensively into all of her inclinations; for that it will be to determine her, although she may be found in the hands of others.
8. Insist upon the advantages of widowhood, and the inconvenience of marriage; in particular that of a repeated one, and the dangers to which she will be exposed, relatively to her particular businesses into which we are desirous of penetrating.
9. We must cause her to talk of men whom she dislikes, and to see if she takes notice of anyone who is agreeable, and represent to her that he is a man of bad life; procuring by these means disgust of one and another, and repugnant to unite with anyone.
10. When the confessor has become convinced that she has decided to follow the life of widowhood, he must then proceed to counsel her to dedicate herself to a spiritual life, but not to a monastic one, whose lack of accommodations will show how they live; in a word, we must proceed to speak of the spiritual life of Pauline and of Eustace, &c. The confessor will conduct her at last, that having devoted the widow to chastity, to not less than for two or three years, she will then be made to renounce a second nuptial forever.
In this case she will be found to have discarded all sorts of relations with men, and even the diversions between her relatives and acquaintances, we must protest that she must unite more closely to God. With regard to the ecclesiastics who visit her, or to whom she goes out to visit, when we cannot keep her separate and apart from all others, we must labor that those with whom she treats shall be recommended by ourselves or by those who are devoted to us.
11. In this state, we must inspire her to give alms, under the direction, as she will suppose, or her spiritual father; then it is of great importance that they shall be employed with utility; more, being careful that there shall be discretion in counsel, causing her to see that inconsiderate alms are the frequent causes of many sins, or serve to foment at last, that they are not the fruit, nor the merit which produced them.
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