Under an affable and polished exterior Moñino was in reality very brutal. He simply terrorized the Pope, who put off receiving him for a week after his arrival and invented all sorts of excuses not to see him. When at last they met, the Pope was pale and excited but Moñino had resolved to end the siege. He dismissed absolutely all question of a reform of the Order. What he wanted was suppression, or else there would be a rupture with Spain. In vain the Pope entreated him to wait for Ricci's death; but the angry minister rejected the offer with scorn, and the Pope after being humiliated, insulted and outraged, withdrew to his apartments, exclaiming with sobs in his voice: "God forgive the Catholic King." "It was Moñino," said a diplomat then at Rome, "who got the Brief of 1773; but he did not obtain it; he tore it from the Pope's hand." Under instructions from Charles III, Moñino told the Pope, "I will disgrace you by publishing theletter you wrote to the king," and he laid before the Pontiff a plan drawn up by himself and the other ministers of Charles III to carry out the suppression. De Ravignan condemns Crétineau-Joly for having published this paper. "It would have been better to have left it in the secret archives."
In Moñino's plan of action he declares that "it was not advisable to enter into details; so as not to allow any ground for discussion, as it would do harm to religion and uselessly defame the character of the Jesuits." The king's reasons had already been made known to the Holy See. They were three in number. The first was "they had caused the Sombrero Riot in Madrid;" the second: "their moral and doctrinal teaching was bad;" the third, and this was the most extraordinary of all: "they had always persecuted the holiest bishops and persons in the Kingdom of Spain." The last item probably referred to Palafox. His Majesty had not yet revealed the important secret which he kept "locked in his royal heart." All the terrible statements of the documents alleged to have been seized by Marefoschi were to be of no use, when compared with the Riot of the Sombreros.
Meantime conditions were every day growing worse in Europe. The publications of Voltaire and his friends were destroying both religion and morality. The fulminations of the Pope against these books availed little, and meantime he was about to crush the men who were best able to face the enemy. Finally, poor Poland was being cut up by Prussia, Russia and Austria and the Pope was powerless to prevent it. On the other hand, there were some consolations. Thus in 1771 the Armenian patriarch and all his people renounced Nestorianism and returned to the unity of the Church. Between 1771 and 1772 seven thousand families and their ministers in the country of Sickelvaabandoned Socinianism, and became Catholics. Again, wonderful conversions were made in Transylvania and Hungary, not only among Protestants but among the schismatical Greeks. Similar triumphs had been achieved in Armenia and Syria among the subjects of the Grand Turk, and the whole peninsula of Italy under the eyes of the Pope was in a transport of religious zeal. The peculiarly interesting feature about all this was that it was the work of the members of the Society of Jesus. But that did not check the progress of the anti-Christian plot of the Catholic kings of Europe to obliterate from the face of the earth the organization which even in its crippled condition and in the very last moments of its existence was capable of such achievements. Cardinal Migazzi, the Archbishop of Vienna, called the Pope's attention to this fact, but without avail.
Up to this time, Maria Theresa had been the devoted friend of the Society. She had even said she would never cease to be so, but yielding to the influence of her son, Joseph II, and of her daughter, the Queen of Naples, she consented to their suppression, on condition that she could dispose arbitrarily of their property (Clément XIII et Clément XIV, I, 362.) The illustrious queen displayed great worldly prudence in withdrawing her affections. This desertion destroyed the last hope that the Pope had cherished of putting off the Suppression. Moñino returned to the attack again and received an assurance from Clement that the document of suppression would be ready in eight days, and copies would be sent to the Kings of Spain, France and Naples. Meantime, as a guarantee, he began the work in his own States. Under all sorts of pretexts, individuals and college corporations were haled to court; and official visits were made of the various establishments. On March 10, 1773, Malvezzi,the Archbishop of Bologna, applied to the Pope for "permission to dissolve the novitiate, if it would seem proper to do so. If you think well of it, I shall carry that measure into effect, as soon as I arrive. I also judge it advisable to shut up St. Lucia, by dismissing the Jesuit theologians and philosophers. In doing so, Your Holiness will be dispensed from the trouble of investigating and will thus avoid the publicity of any notable offence which an examination might reveal."
There were two difficulties in the way, however. The people objected to the expulsion, and the Jesuits refused to be released from their vows. The latter obstacle was thought to be overcome by tearing off the cassocks of the young men and sending them adrift as laymen, and when the rector, Father Belgrado, who besides being a theologian was one of the foremost physicists and mathematicians of the day, and had been the confessor of the Duke and Duchess of Parma, informed the archbishop that dispensation from substantial vows must come from the Pope and from no one else, that did not stop Malvezzi. He had the rector arrested and exiled; and with the help of a band of soldiers expelled the scholastics from the house. He then wrote to the Pope regretting that he had not proceeded more rapidly. Besides this, Frascati was taken from the Jesuits and given to the Cardinal of York, who asked for it, though his royal pension had made him already immensely wealthy. Similar visitations were made in Ferrara and Montalto, and the looting became general.
In Poland, as we learn from "Les Jésuites de la Russie blanche," the spoliation had started even before the promulgation of the edict. Libraries were broken up and the books were often used to kindle bonfires; the silver of the churches was melted down and sold,and medals and chains from statues were seen on the necks of abandoned women. Even the cattle on the farms were seized. The Jews were especially conspicuous in these depredations.
All this was the prelude of the fatal Brief, which was signed on July 21, 1773, but was not promulgated until August 16 of that year. Theiner is the only author who gives August 17 as the date. As a matter of fact it was held up by Austria so as to gain time to prevent the secular clergy from seizing the property. The preparation of the Brief was conducted with the profoundest secrecy. Even on July 28, the French Ambassador wrote to D'Aiguillon: "the Pope is doing nothing in the Jesuit matter." He was unaware that not only was the Brief already signed but that a Congregatio de rebus extinctæ Societatis (a Committee on the affairs of the Extinct Society) had been appointed, and that its members had been bound under pain of excommunication not to reveal the fact to any one. However, Bernis found it out on the 11th, and complained that he had not been consulted. He wrote as follows: "Last Friday, the Pope summoned Cardinals Marefoschi, Casali, Zelada, Corsini and Caraffa, and after having made them take an oath, he put a Brief in their hands, which constituted them members of a congregation which was to meet every Monday and Thursday to discuss whatever concerned the Jesuit establishments, their benefices, colleges, seminaries, foundations, and such matters. It held its first meeting last Monday. Macedonio, the Pope's nephew, was the secretary; Alfani, a prelate, was the assessor; and Fathers Mamachi, a Dominican, and de Casal, a Recollect, were consulting theologians. The last two mentioned are men of repute."
"The 16th day of August 1773, the day of sad memories," writes de Ravignan, "arrived. Towardsnine at night, Macedonio went to the Gesù and officially notified the General of the Brief that suppressed the Society throughout the world. He was accompanied by soldiers and officers of the police to keep order, though no one dreamed of creating any trouble. At the same hour, also by command of the Pope, other distinguished prelates and ecclesiastics gave notice of the Brief to the various Jesuit rectors in Rome. They also were accompanied by soldiers and notaries. Seals were put on the archives, the accounts, the offices of the treasurers and the doors of the sacristies. The Jesuits were suspended from all ecclesiastical functions such as confessions and preaching, and they were forbidden, for the time being, to leave their houses. The Father General and his assistants were carried off to jail." "Such," said Schoell (xliv, 84), "was the end of one of the most remarkable institutions that perhaps ever existed. The Order of the Jesuits was divided into five nations, Italian, Portuguese, Spanish, French and German, each one of which had a representative living with the General. In 1750 the organization comprised 39 provinces, had 84 professed houses, which were residences where the most experienced members worked unceasingly for the Order without being distracted by public instruction. There were 679 colleges, 61 novitiates, 176 seminaries, 335 residences, and 273 missions. There were 22,589 members of whom 11,293 were priests."
This official act of the Pope really added very little to the temporal injury already done to the Order in Spain, France and Portugal where they had already been robbed of everything. But to be regarded as reprobates by the Pope and branded as disturbers of the peace of the Church was a suffering with which all they had hitherto undergone bore no comparison.Nevertheless, they uttered no protest. They submitted absolutely and died without a murmur, and in this silence they were true to their lifelong training, for loyalty to the See of Peter had always been the distinctive mark of the Society of Jesus from the moment that Ignatius Loyola knelt at the feet of the Sovereign Pontiff, for his approval and blessing. When the blow fell, the Society was found to be faithful. If it had during its lifetime achieved something for the glory of God and the salvation of souls; if it had been constantly appealed to for the most dangerous missions and had accepted them with enthusiasm; if it had poured out its blood lavishly for the Faith; if it had given many glorious saints to the Church, now, in the last terrible crisis which preceded the French Revolution and perhaps precipitated it, when the ruler of the Militant Church judged that by sacrificing one of his legions he could hold back the foe, the Society of Jesus on being chosen did not hesitate; it obeyed, and it was cut to pieces. Not a word came from the heroic band to discuss the wisdom or the unwisdom of the act. Others protested but not they. Those who condemned Clement XIV were not Jesuits, though their enemies said they were. On the contrary, the Jesuits defended and eulogized him and some of them even maintained that in the terrible circumstances in which he found himself, he could not have done otherwise. The Suppression gave them the chance, which they did not miss, to prove to the world the solidity of virtue that reigned throughout the Order, and to show that their doctrine of "blind obedience" was not a matter of mere words, but an achievable and an achieved virtue. They would have stultified themselves had they halted when the supreme test was asked for, and so they died to uphold the judgment of the Vicar of Christ, and in similarcircumstances would do it again. They had preached sermons in every part of the world, but never one like this. Nor was it a sublime act such as some individual saints might have performed. It was the act of the whole Society of Jesus.
Silent themselves, they did their best to persuade others to refrain from all criticism. One example will suffice. It was after the Pope's death when the ex-Jesuits at Fribourg held a funeral service in their collegiate Church of St. Nicholas. The whole city was present, and the preacher, Father Matzel, amid the sobs of the congregation uttered these words: "Friends! beloved Friends of our former Society! whoever and wherever you may be! If ever we have had the happiness to be of help and comfort to you by our labor in city or country; if ever we have contributed anything to the cause of Christianity in preaching the word of God or catechising or instructing youth, or laboring in hospitals or prisons, or writing edifying books now, on this occasion, although in our present distress we have many favors to ask of you, there is one we ask above all and we entreat and implore you to grant it. It is never to speak a word that would be harsh or bitter or disrespectful to the memory of Clement XIV, the Supreme Head of the Church of Christ."
The famous Brief is designated by its first words,Dominus ac Redemptor. Its general tenor is as follows: It begins by enumerating the various religious orders which, in course of time, had been suppressed by successive Popes, and it then gives a list of the privileges accorded to the Society by the Holy See, but it notes that "from its very cradle" there were internal and external disagreements and dissensions and jealousies, as well as opposition to both secular and ecclesiastical authority, chiefly because of the excessive privileges thathad been granted to it by the different Sovereign Pontiffs. Its moral and dogmatic theology also gave rise to considerable discussion, and it has frequently been accused of too great avidity in the acquisition of earthly goods. The Pontiff merely declares that such "charges" were made against the Society; he, in no place, admits that the "charges" were based on truth. These accusations, he continues, caused much chagrin to the Holy See, and afforded a motive for several sovereigns of Europe to range themselves in opposition to the Society; while, on the other hand, a new confirmation of the Institute was obtained from Pope Paul IV of happy memory. That, however, did not succeed in putting an end to the disputes with the ordinaries or with other religious orders on many points, and notably with regard to certain ceremonies which the Holy See proscribed as scandalous in doctrine, and subversive of morality; nor did it avail to quell the tumult which ultimately led to the expulsion of the Society from Portugal, France, Spain and the Two Sicilies, and induced the kings of those countries to ask Clement XIII for its complete suppression. "Hence, finding that the Society of Jesus can no longer produce the abundant fruits for which it was instituted, and for which it was approved by so many Popes, and rewarded by so many privileges, we now abolish and suppress it. But as the purpose which we have set for ourselves and are eager to achieve is the general good of the Church and the tranquillity of the people, and, at the same time, to give help and consolation to each of the members of this Society, all of whom we tenderly cherish in the Lord, we ordain as follows with regard to them." He then explains the various ways in which each section of the Society is to be dealt with.
Such in general is the substance of this very long Brief. In it, however, there is not one word about thedecadence of the Society in its morality or its theology. The Pontiff merely says that many have "charged" them with such offenses. He even goes so far as to say that "he tenderly loved all of the individuals who composed the Society." The real purpose of it was to bring peace to the Church. Cahours in his "Des Jésuites par un Jésuite," (II, p. 278) says, "Every judge who passes a sentence affirms two things: the existence of a crime and the fitness of the penalty. Clement XIV pronounces on the second, but says nothing of the first. Hence the sentence is not something exacted by justice, but is merely an administrative measure called for by the embarrassment of the moment."
Was it legitimate? Yes; for the Holy See has a right to suppress what it has created.
Summary of the Brief of Suppression and its Supplementary Document.
Summary of the Brief of Suppression and its Supplementary Document.
The Brief of Clement XIV which suppressed the Society begins by enumerating the various religious orders which have been treated in a similar manner at different periods in the history of the Church, but it omits to note that their extinction occurred only after a juridical examination. Thus, for instance, when Clement V suppressed the Knights Templars in 1321, he first ordered all the bishops of the world to summon the Knights who had chapters in their dioceses; to subject them to a regular trial and then to forward a report of their proceedings to Rome. When this was done a general council was convened at Vienne in Dauphiné to go over the whole matter and then submit its decision to the Pope. The council brought in a favorable verdict by a majority vote, although the Knights were very poorly defended, but the Pope, terrorized by Philip the Fair, ordered the dissolution of the Order. In the case of the Society there was a dissolution but no trial.
After recounting these facts, the Pontiff says: "Having before my eyes these and other examples of Orders suppressed by the Church and being most eager to proceed with perfect confidence in carrying out the purpose which shall be referred to later, we have left nothing undone to make ourselves acquainted with the origin, progress and actual condition of the religious order commonly known as the Society of Jesus. We have seen that it was established by its Holy Founder for the salvation of souls, the conversion of heretics and especially of the heathen, and also for the increase of piety and religion. To accomplish these purposes its members were bound by a very strict vow of evangelical poverty both in common and individually, with the exception of its houses of study or colleges which are allowed to possess certain revenues, but in such wise that they could not be diverted or applied to the use of this Society.
"In consequence of these statutes and of others equally wise, our predecessor Paul III approved of the Society of Jesus, by his Bull of September 27, 1540, and allowed it to draw up rules and statutes to ensure its peace, its existence and its government; and although he had restricted this Society to sixty members, yet by another Bull dated February 28, 1543, he permitted the superiors to receive all who appeared to possess the proper qualifications for the work proposed. Subsequently, the same Pontiff by a Brief of November 15, 1549, accorded very great privileges to this Society and gave its Generals the power of accepting twenty priests as spiritual coadjutors and of conferring on them the same privileges, the same favor and the same authority as the Professed. His wish was and he so ordained that there should be no limit or restriction put on the number of those whom the General should judge worthy of being so received. Furthermore, the Society itself, all its members and their possessions were entirely withdrawn from all superiorship, control and correction of bishops and taken under the protection of the Holy See.
"Others of our predecessors have exhibited the same munificent liberality to this order. In effect Julius III, Paul IV, Paul V, Gregory XIII, Sixtus V, Gregory XIV, Clement VIII and other Popes have either confirmed or augmented, or more distinctly defined and determined the privileges already conferredon these religious. Nevertheless, the tenor and even the terms of these Apostolic Constitutions show that even at its inception the Society saw spring up within it various germs of discord and jealousies, which not only divided the members, but prompted them to exalt themselves above other religious orders, the secular clergy, the universities, colleges, public schools and even the sovereigns who had admitted and welcomed them in their realms. These troubles and dissensions were sometimes caused by the character of the Society's vows, by its power to admit novices to the vows, to dismiss from the Society, to present its subjects for ordination without any ecclesiastical title and without having made solemn vows. Moreover, it was in conflict with the decisions of the Council of Trent and of Pius V, our predecessor, both with regard to the absolute power arrogated by the General, as well as in other articles which not only relate to the government of the Society, but also on different points of doctrine, and in the exemptions and privileges which the ordinaries and other dignitaries both ecclesiastical and secular claim to be an invasion of their jurisdiction and their rights. In brief, there is scarcely any kind of a grave accusation that has not been brought against this Society, and in consequence, the peace and tranquillity of Christendom has been for a long time disturbed.
"Numberless complaints backed by the authority of kings and rulers have been urged against these religious at the tribunals of Paul IV, Pius V and Sixtus V. Thus, Philip II, King of Spain, laid before Sixtus V not only the urgent and grave personal reasons which prompted his action in this matter, but also the protest of the Spanish Inquisition against the excessive privileges of the Society. His majesty also complained of the Society's form of government, and of points inthe Institution which were disputed by some of the members of the Society who were conspicuous for their knowledge and piety, and he asked the Sovereign Pontiff to name a commission for an Apostolic visitation of the Society.
"As the zealous demands of Philip seemed to be based on justice and equity, Sixtus V appointed as visitor Apostolic a bishop generally recognized for his prudence, virtue and intellectual gifts. A congregation of cardinals was also instituted to dispose of the matter, but the premature death of Sixtus prevented any action. On the other hand, the first act of Gregory XIV on his accession to the Chair of Peter was to give by his Bull of June 28, 1591, the most extensive approval of the Institute. He confirmed and ratified all the privileges accorded by his predecessors, and especially that of dismissal from the Order without juridical procedure, that is to say without having taken any previous information, without drawing up any indictment, without observing any legal process, or allowing any delay, even the most essential, but solely on the inspection of the truth of the fact and without regard to the fault or whether it or the attendant circumstances sufficiently justified the expulsion of the person involved.
"Moreover, Pope Gregory absolutely forbade under pain of excommunicationipso facto, any direct or indirect attack on the institute, the constitutions, or the decrees of the Society, or any attempt to change them, although he permitted an appeal to himself or his successors, either directly or through the legates and nuncios of the Holy See, and also the right to represent whatever one might think should be added, modified or retrenched.
"However, all these precautions did not avail to silence the clamorous complaints against the Society.On the contrary, strife arose everywhere about the doctrines of the Order, which many maintained were totally opposed to the orthodox faith and sound morality. The Society itself was torn by internal dissensions while this external warfare was going on. It was also everywhere reproached with too much avidity and eagerness for earthly goods and this complaint caused the Holy See much pain and exasperated many rulers of nations against the Society. Hence, to strengthen themselves on that point these religious, wishing to obtain from Paul V of happy memory a new confirmation of their Institute and their privileges, were compelled to ask for a ratification of some decrees published in the fifth general congregation and inserted word for word in his Bull of September 14, 1606. These decrees expressly declared that the Society assembled in general congregation had been compelled both by the troubles and enmities among the members, and by the charges from without, to formulate the following statute: —
"'Our Society which has been raised up by God for the propagation of the Faith and the salvation of souls, is enabled by the proper functions of its Institute which are the arms of the spirit to attain under the standard of the Cross the end it proposes, with edification to the neighbor and usefulness to the Church. On the other hand, it would do harm and expose itself to the greatest danger if it meddled in affairs of the world and especially with what concerns the politics and government of States. But, as in these unfortunate times our Order, perhaps because of the ambition or indiscreet zeal of some of its members, is attacked in different parts of the world and is complained of to certain sovereigns whose consideration and affection we have been bidden by St. Ignatius to preserve so that we may be more acceptable to God, and as, besides,the good odor of Jesus Christ is necessary to produce fruits of salvation, this congregation is of the opinion that it is incumbent upon all to avoid as far as possible even the appearance of evil, and thus to obviate the accusations that are based on unjust suspicions. Hence, the present decree forbids all under the most rigorous penalties to concern themselves in any way with public affairs, even when invited to do so or when for some reason they may seem to be indispensable. They are not to depart from the Institute of the Society no matter how entreated or solicited, and the definitors are to lay down rules and to prescribe the means best calculated to remedy abuses in cases which may present themselves.'
"We have observed with bitter grief that these remedies and many others subsequently employed failed to put an end to the troubles, complaints and accusations against the Society, and that Urban VIII, Clement IX, Clement X, Clement XI, Clement XII, Alexander VII, Alexander VIII, Innocent X, Innocent XI, Innocent XII, Innocent XIII, and Benedict XIV were unable to give the Church peace. The constitutions which were drawn up with regard to secular affairs with which the Society should not concern itself, whether outside of these missions or on account of them, failed to have any result. Nor did they put an end to the serious quarrels and dissensions caused by members of the Society with the ordinaries and, religious orders, or about places consecrated to piety, and also with communities of every kind in Europe, Asia and America; all of which caused great scandal and loss of souls. The same was true with regard to the practice and interpretation of certain pagan ceremonies which were tolerated and permitted in many places while those approved of by the Universal Church were put aside. Then, too, there was the useand interpretation of maxims which the Holy See deemed to be scandalous and evidently harmful to morality. Finally, there were other things of great moment and of absolute necessity for the preservation of the dogmas of the Christian religion in its purity and integrity which in our own and preceding centuries led to abuses and great evils such as the troubles and seditions in Catholic states, and even persecutions of the Church in some provinces of Asia and Europe.
"All of our predecessors have been sorely afflicted by these things, among others Innocent XI of pious memory, who forbade the habit to be given to novices; Innocent XIII, who was obliged to utter the same threat; and, finally, Benedict XIV, who ordered a visitation of the houses and colleges of our dear son in Christ, the most faithful King of Portugal and the Algarves. But the Holy See derived no consolation from all this; nor was the Society helped; nor did Christianity secure any advantage from the last letter, which had been rather extorted than obtained from our immediate predecessor Clement XIII (to borrow the expression employed by Gregory X in the Ecumenical Council of Lyons.)
"After so many terrible shocks, storms and tempests, the truly faithful hope to see the day dawn which will bring peace and calm. But under the pontificate of our predecessor Clement XIII, the times grew more stormy. Indeed, the clamors against the Society augmented daily and in some places there were troubles, dissensions, dangerous strifes and even scandals which, after completely shattering Christian charity, lighted in the hearts of the faithful, party spirit, hatred and enmity. The danger increased to such a degree that even those whose piety and well-known hereditary devotion to the Society, namely our very dear sons in Jesus Christ, the Kings of France, Spain, Portugal andthe Two Sicilies, were forced to banish from their kingdoms, states and provinces all the religious of this Order; being persuaded that this extreme measure was the only means of remedying so many evils and putting an end to the contentions and strife that were tearing the bosom of Mother Church.
"But these same kings, our very dear sons in Jesus Christ, thought that this remedy could not be lasting in its effects or could avail to tranquillize Christendom unless the Society was altogether abolished and suppressed. Hence, they made known to Clement XIII their desire in this matter and asked him with one accord and with all the authority they possessed, adding also their prayers and entreaties to bring about in that way the perpetual tranquillity of their subjects and the general good of the Church. But the sudden death of that Pontiff checked all progress in the matter. Hardly, however, had we, by the mercy of God, been elevated to the Chair of St. Peter, than the same prayers were addressed to us, the same insistent demands were made and a great number of bishops and other personages illustrious by their learning, dignity and virtue united their supplications to this request.
"Wishing, however, to take the surest course in such a grave and important matter, we believed we needed a much longer time to consider it, not only for the purpose of making the most exact examination possible and then to deliberate upon the most prudent methods to be adopted and also to obtain from the Father of Light His especial help and assistance, we offered our most earnest prayers, mourning and grieving over what was before us, and we entreated the faithful to come to our aid by their prayers and good works. We have especially thought it advisable to find out upon what basis this widespread feeling rested with regard to the Society, which had been confirmed and approved in the most solemn manner by the Council of Trent. We discovered that the council mentions the Order only to exempt it from the general decree passed for other Orders. The Jesuit novices were to be admitted to profession if judged worthy, or they were to be dismissed from the Society. Hence the council (Session 25, c. xvi, de reg.) declared that it wished to make no innovation nor to prevent these religious from serving God and the Church in accordance with their pious Institute which had been approved by the Church.
"Wherefore, after having made use of so many necessary means, and aided as we think by the presence and inspiration of the Holy Ghost, and, moreover, compelled by the duty of our office which essentially obliges us to procure, maintain and strengthen with all our power, the repose and tranquillity of Christendom, and to root out entirely what could cause the slightest harm; and, moreover, having recognized that the Society of Jesus could no longer produce the abundant fruit and the great good for which it was instituted and approved by so many Popes, our predecessors, who adorned it with so many most admirable privileges, and seeing that it was almost and, indeed, absolutely impossible for the Church to enjoy a true and solid peace while this Order existed, being bound as we are by so many powerful considerations and compelled by other motives which the laws of prudence and the wise administration of the Church suggest but which we keep in the depths of our heart: Following in the footsteps of our predecessors and especially of Gregory X at the Council of Lyons, since the cases are identical, we do, hereby, after a mature examination, and of our certain knowledge, and by the plenitude of our Apostolic power, suppress and abolish the Society of Jesus. We nullify and abrogate all and each ofits offices, functions, administrations, houses, schools, colleges, retreats, refuges and other establishments which belong to it in any manner whatever, and in every province, kingdom or state in which it may be found. We do the same for its statutes, customs, usages, decrees, constitutions, even those confirmed by the oath and by the approbation of the Holy See or otherwise, as well as all and each of its indults, both general and particular whose tenor we wish to be regarded as fully and sufficiently set forth by these present letters, as if they were here inserted word for word; notwithstanding any clause or formula to the contrary, no matter upon what decrees or obligations they may be based. Hence, we declare as forever broken and entirely extinct all authority, spiritual or temporal, of the General, provincials, visitors and other superiors of this Society, and we transfer absolutely and without restriction this same authority and this same jurisdiction to the ordinaries of the places where the aforesaid are, according to the case or persons, in the form and under the conditions which we shall explain hereafter; forbidding, as we do by these presents forbid, that any one should be received into this Society or admitted to the novitiate or invested with the habit. We also forbid any of those who have already been received to pronounce the simple or solemn vows, under pain of nullity either of their admission or profession and under other penalties as we may see fit. Moreover, we wish, ordain and enjoin that those who are at present novices, should be immediately, instantly and effectually dismissed, and we forbid those who have not made solemn vows and who have not yet been admitted to the priesthood to be promoted to either under the title or pretext of their profession or in virtue of any privileges accorded to the Society and in contravention of the decrees of the Council of Trent.
"But as the object we have in view and which we are most eager to attain is to watch over the general good of the Church and the peace of the nations, and at the same time to help and console each one of the members of this Society whom we tenderly cherish in the Lord, so that, freed at last from all the quarrels and disputes and annoyances in which they have until now been engaged, they may cultivate with more fruit the vineyard of the Lord and labor with more success for the salvation of souls, we decree and ordain that the members of this Society who have made only simple vows and who are not yet in Holy Orders shall depart from their houses and colleges freed from their vows, and that they are free to embrace whatever state they judge most conformable to their vocation, their strength and their conscience. The ordinary of the place will fix the time which may be deemed sufficient to procure an employment or an occupation, without, however, extending it beyond a year, just as in the Society they would be dismissed without any other reason than because the prudence of the superior so judges, and that without any previous citation or juridical proof.
"We allow those in Holy Orders either to leave their houses and colleges and enter some religious order approved by the Holy See, in which case they must pass the probation prescribed by the Council of Trent, if they have only taken simple vows, if they have taken solemn vows, the time of their probation will be six months in virtue of a dispensation which we give to that effect; or they may remain in the world as secular priests or clerics, and in that case they shall be entirely subject to the authority and jurisdiction of the ordinary of the place in which they reside. We ordain, also, that a suitable pension shall be assigned to those who remain in the world, untilsuch time as they shall be otherwise provided for. This pension shall be derived from the funds of the house where they formerly lived, due consideration, however, being had to the revenues and the indebtedness of such houses.
"The professed who are already in Holy Orders and who fear they may not be able to live respectably on account of the smallness of their pension, either because they can find no other refuge or are very old and infirm, may live in their former houses on condition that they shall have no share in its administration, that they dress like secular priests and be entirely subject to the bishop of the place. We expressly forbid them to supply anyone's place or to acquire any house or place in the future, or, as the Council of Lyons decrees, to alienate the houses, goods or places which they actually possess. They may, nevertheless, meet in one or more houses, in such a manner that such houses may be available if needed for pious purposes, as may appear most in conformity, in time and place, with the Holy Canons and the will of the founders, and also more conducive to the growth of religion, the salvation of souls and public utility. Moreover, some one of the secular clergy, commendable for his prudence and virtuous life, must appear in the administration of such houses, as the name of the Society is now totally suppressed and abolished.
"We declare, also, that those who have been already expelled from any country whatever are included in the general suppression of the Order, and we consequently decree that those banished Jesuits, even if they are in Holy Orders and have not entered a religious order, shall from this moment belong to the secular clergy and be entirely subject to the ordinary of the place.
"If the ordinaries recognize in those who in virtue of the present Brief have passed from the Society to the state of secular priests necessary knowledge and correctness of life, they may grant or refuse them, as they choose, the permission to confess and preach, and without such authorization none of them can exercise such functions. However, the bishops or ordinaries will never grant such powers as are conceded to those not of the diocese, if the applicants live in houses or colleges formerly belonging to the Society; and therefore we forbid such persons to preach or administer the sacraments, as Gregory X, our predecessor prescribed in the general council already referred to. We lay it on the conscience of the bishops to watch over the execution of all this and we command them to reflect on the rigorous account they will have one day to render to God of the sheep committed to their care and of the terrible judgment with which the Sovereign Judge of the living and the dead menaces those who govern others.
"Moreover, if among those who were members of the Society there are any who were charged with the instruction of youth or who have exercised the functions of professors in colleges and schools, we warn them that they are absolutely deposed from any such direction, administration or authority and that they are not permitted to be employed in any such work, except as long as there is a reason to hope for some good from their labors and as long as they appear to keep aloof from all discussions and points of doctrine whose laxity and futility only occasion and engender trouble and disastrous contentions. We furthermore ordain that they shall be forever forbidden to exercise the functions aforesaid, if they do not endeavor to keep peace in their schools and with others; and thatthey shall be discharged from the schools if they happen to be employed in them.
"As regards the missions, we include them in everything that has been ordered in this suppression, and we reserve to ourselves to take measures calculated to procure more easily and with greater certainty of results the conversion of the heathens and the cessation of disputes.
"Therefore, we have entirely abolished and abrogated all the privileges and statutes of this Order and we declare that all of its members shall as soon as they have left their houses and colleges and have embraced the state of secular clerics, be considered proper and fit to obtain, in conformity with the Holy Canons and the Apostolic Constitutions, all sorts of benefices either simple or with the care of souls annexed; and also to accept offices, dignities and pensions, from which in accordance with the Brief of Gregory XIII of September 10, 1584, which begins with the words: 'Satis superque,' they were absolutely excluded as long as they belonged to the Society. We allow them also to accept compensations for celebrating Mass, which they were not allowed to receive as Jesuits, and to enjoy all the graces and favors of which they would have always been deprived as long as they were Clerks Regular of the Society. We abrogate likewise all permissions they may have obtained from the General and other superiors, in virtue of the privileges accorded by the Sovereign Pontiff, such as leave to read heretical books and others prohibited and condemned by the Holy See, or not to fast or abstain, or to anticipate the Divine Office or anything, in fact, of that nature. Under the severest penalties we forbid them to use such privileges in the future, as our intention is to make them live in conformity with the requirements of the common law, like secular priests.
"After the publication of the Brief, we forbid anyone, no matter who he may be, to dare to suspend its execution even under color, title or pretext of some demand, appeal or declaration or discussion of doubt that may arise or under any other pretext, foreseen or unforeseen; for we wish that the suppression and cessation of the whole Society as well as of all of its officers should have their full and entire effect, at the moment, and instantaneously, and in the form and manner in which we have described above, under pain of major excommunication incurredipso factoby a single act, and reserved to us and to the Popes, our successors. This is directed against anyone who will dare to place the least obstacle, impediment or delay in the execution of this Brief. We order, likewise, and we forbid under holy obedience all and every ecclesiastic secular and regular, whatever be their grade, dignity, quality or condition, and notably those who are at present attached to the Society or were in the past, to oppose or attack this suppression, to write against it, even to speak of it, or of its causes or motives, or of the extinct Institute itself, its rules, constitutions or discipline or of anything else, relative to this affair, without the express permission of the Sovereign Pontiff. We likewise forbid all and everyone under pain of excommunication reserved to us and our successors to dare to assail either in secret or in public, verbally or in writing, by disputes, injuries and affronts or by any other kind of contempt, anyone, no matter who he may be and least of all those who were members of the said Order.
"We exhort all Christian princes whose attachment and respect for the Holy See we know, to employ all the zeal, care, strength, authority and power which they have received from God for the execution of this Brief, in order to protect and defend the Holy RomanChurch, to adhere to all the articles it contains; to issue and publish similar decrees by which they may more carefully watch over the execution of this our present will and so forestall quarrelling, strife and dissensions among the faithful.
"Finally, we exhort all Christians and we implore them by the bowels of Jesus Christ Our Lord to remember that they have the same Master, Who is in heaven; the same Savior, Who redeemed them at the price of His blood; that they have all been regenerated by the grace of Baptism; that they have been all made sons of God and co-heirs of Christ; and are nourished by the same bread of the Divine word, the doctrine of the Church; that they are one body in Jesus Christ, and are members of each other; and consequently, it is necessary that being united by the bonds of charity they should live in peace with all men, as their only duty is to love each other, for he who loves his neighbor fulfills the law. Hence, also, they should regard with horror injuries, hatred, quarrels, deceits and other evils which the enemy of the human race has invented, devised and provoked to trouble the Church of God and to hinder the salvation of souls; nor are they to allege the false pretext of scholastic opinions or that of greater Christian perfection. Finally, let all endeavor to acquire that true wisdom of which St. James speaks (iii, 13): 'Who is a wise man and indued with knowledge among you? Let him show, by a good conversation, his work in the meekness of wisdom. But if you have a bitter zeal, and there be contentions in your heart; glory not, and be not liars against the truth. For this is not wisdom, descending from above; but earthly, sensual, devilish. For, where envying and contention is, there is inconstancy, and every evil work. For the wisdom, that is from above, first indeed is chaste,then peaceable, modest, easy to be persuaded, consenting to the good, full of mercy and good fruits, without judging, without dissimulation. And the fruit of justice is sown in peace, to them that make peace.'
"Even if the superiors and the other religious of this Order, as well as all those who are interested or pretend to be, in any way whatever, in what has been herein ordered, give no assent to the present Brief and were not summoned or heard, we wish, nevertheless, that it should never be attacked, weakened or invalidated on the plea of subreption, obreption, nullity, invalidity or defect of intention on our part or for any other motive, no matter how great or unforeseen or essential it may be, or because formalities and other things have been omitted which should have been observed in the preceding enactments or in any one of them, or for any other capital point deriving from the law or any custom, or indeed contained in the body of the law; nor can there be any pretext of an enormous or a very enormous and extreme injury inflicted; nor, finally, can there be any reasons or causes however just or reasonable they may be, even one that should have necessarily been expressed, needed to give validity to the rules above given. We forbid that it should be ever retracted, discussed or brought to court or that it be provided against by way of restitution, discussion, review according to law or in any other way to obtain by legal procedure, fact, favor or justice, in any manner in which it might be accorded, to be made use of either in court or out of it.
"Moreover, we wish expressly that the present Constitution should be from this moment valid, stable and efficacious forever, that it should have its full and entire effect; that it should be inviolably observed by all and each of those to whom it belongs or will belong in the future in any manner whatever."
Such was the famous Brief which condemned the Society to death. Distressing as it is, it attributes no wrong doing to the Order. It narrates a few of the accusations against the Jesuits, but does not accept them as ever having been proved. The sole reason given for the suppression — and it is repeated again and again — is that the Society was the occasion of much trouble in the Church. It is thus, on the whole, a vindication and not a condemnation. It was not a Bull but a Brief, and on that account could be much more easily revoked than the more solemn document to which the papalbullais affixed.
Father Cordara's view of this act of the Pope is generally considered to reflect that of the Society at large. It is of special value for he was one of the suppressed Jesuits and happened to be living in Rome at the time. He maintained that "the Pope could, without injustice, suppress the Society, even if innocent, just as a king can deliver over an innocent man to be put to death by an enemy who otherwise would sack a city. Clement XIV thought to save the Church whose existence was menaced."
Two years later however, Cardinal Antonelli when interrogated by Clement's successor, Pius VI, and, consequently, when he was compelled to speak, did not hesitate to condemn the Brief absolutely. His statement is quoted here, not as a view that is adopted, but merely as a matter of history. The document is of considerable importance, for Antonelli was prefect of the Propaganda and with Consalvi was the confidant of Pius VII and was his fellow-prisoner in 1804. We sum it up briefly, omitting its harsher phrases.
"Your Holiness knows as well as the cardinals that Clement XIV would never consent to give the Brief of Suppression the canonical forms which were indispensable to make it definitive. Moreover this Briefof Clement XIV is addressed to no one, although such letters usually are. In its form and execution all law is set aside, it is based on false accusations and shameful calumnies; it is self-contradictory, in speaking of vows both solemn and simple. Clement XIV claims powers such as none of his predecessors claimed, and, on the other hand, leaves doubts on points that should have been more clearly determined. The motives alleged by the Brief could be applied to any other Order, and seem to have been prepared for the destruction of all of them, without specifying reasons it annuls many Bulls and Constitutions received and recognized by the Church; all of which goes to show that the Brief is null and void."
A copy of the Brief was sent to every bishop in Christendom, even to the remotest missions. Accompanying it was another document called an "Encyclical from the Congregation styled 'For the abolition of the Society of Jesus,' with which is sent an exemplar to every bishop of the Brief of Extinction: Dominus ac Redemptor, with the command of His Holiness that all the bishops should publish and promulgate the Brief." The Latin text may be found in de Ravignan's "Clément XIII et Clément XIV" (p. 560). We give here the translation:
"Most Illustrious and Most Reverend Lord and Brother.
"From the printed copy herein contained of the Apostolic Letters in the form of a Brief, under the date of the 21st of the preceding month of July, your lordship will learn of the suppression and extinction for just causes of the Regular Clerics hitherto called "of the Society of Jesus" by the most holy Lord Clement XIV; you will also learn by what legal process His Holiness has decreed that the suppression should be carried out in every part of the world. For thecomplete destruction of the same, he has established a special congregation of their eminences, the Cardinals Corsini, Marefoschi, Caraffa, Zelada, and Casali, together with the Reverend Macedonio and Alfani, who possess the most ample faculties for what is necessary and proper. The Brief establishing this congregation, under date of the 18th of the current month of August, is herein enclosed.
"By command of His Holiness the same congregation transmits the present letters to your lordship, in order that in each house and college and place where the individuals of the aforesaid suppressed Society may be found, your lordship shall assemble them in any house whatever (in qualibet domo) and you shall regularly (rite) announce, publish and intimate, as they say, and force and compel them to execute these letters; and your lordship shall take and retain possession for the use afterwards to be designated by His Holiness, of all and each of the houses, colleges and places of the same, with the lawful rights to their goods and appurtenances, after having removed the aforesaid individuals of the suppressed Society; and in their execution, your lordship will do whatever else is decreed in the letters of suppression and will advise the special congregation that such execution has been carried out. Your lordship will see to it. Meantime we entreat the Lord that all things may prosper with you.
"Yours with brotherly devotedness."Rome, Aug. 18, 1773."
Carayon gives us the personnel of this congregation (Doc. inédits, xvii). Cardinal Marefoschi, who had been for sixteen years secretary of the Propaganda, had made a digest of all the complaints uttered by missionaries in various parts of the world against the Jesuits, omitting, however, all that had been said intheir favor. The Pope had named him visitor of the Irish College, which had been entrusted to the Society by Cardinal Ludovisi, and he immediately removed the Jesuits. Among other professors he put in a certain Tamburini, who had been expelled from Brescia for Jansenism. In Marefoschi's report to the Pope, the former professors (the Jesuits) were accused of neglect of the studies, alienation of ecclesiastical property and swindling, with a consequent diminution of the revenues. He was then sent to visit the College of Tuccioli and similar disastrous results ensued. In June, 1772, he and the Cardinal of York expelled the Jesuits from the Roman Seminary and in the same year from Frascati. The entire city addressed a petition to the cardinal begging him not to drive out the Fathers, but his royal highness was so wrought up by the audacity of the request that he was on the point of putting some of the chief petitioners in jail, magistrates though they were.
With Marefoschi were three other cardinals, Casali, Caraffa, and Zelada, all three of whom had been raised to the purple in the month of May at the suggestion of Mgr. Bottari, who had been filling Rome with defamatory books against the Jesuits. In spite of the entreaties of his family, young Cardinal Corsini accepted the presidency. Macedonio was made secretary, and Alfani, assessor; both of these clergymen were subsequently charged with pillage of the sequestrated property. Finally, to give an appearance of acting in conformity with canon law, two theologians were added to the commission; Mamachi, a Dominican, and de Casal, a Minor Reformed; both were avowed enemies of Probabilism and Molinism, and, singularly enough, were bitterly opposed to the Apostolic Constitution "Unigenitus" in which Clement XI condemned the Jansenistic errors of Pasquier Quesnel.
The Protestant historian Schoell (xliv, 83) speaking of the brief of suppression says: "This Brief does not condemn the doctrine nor the morals, nor the rules of the Jesuits. The complaints of the courts are the sole motives alleged for the suppression of the Order, and the Pope justifies himself by the precedents of other Orders which were suppressed to satisfy the demands of public opinion." As he was about to sign it, he heard the bells of the Gesù ringing. "What is that for?" he asked. "The Jesuits are about to recite the Litany of the Saints," he was told; "Not the Litany of the Saints," he said, "but the Litany of the Dead." It was July 21, 1773.
Seizure of the Gesù in Rome — Suspension of the Priests — Juridical Trial of Father Ricci continued during Two Years — The Victim's Death-bed Statement — Admission of his Innocence by the Inquisitors — Obsequies — Reason of his Protracted Imprisonment — Liberation of the Assistants by Pius VI — Receipt of the Brief outside of Rome — Refused by Switzerland, Poland, Russia and Prussia — Read to the Prisoners in Portugal by Pombal — Denunciation of it by the Archbishop of Paris — Suppression of the Document by the Bishop of Quebec — Acceptance by Austria — Its Enforcement in Belgium — Carroll at Bruges — Defective Promulgation in Maryland.
Seizure of the Gesù in Rome — Suspension of the Priests — Juridical Trial of Father Ricci continued during Two Years — The Victim's Death-bed Statement — Admission of his Innocence by the Inquisitors — Obsequies — Reason of his Protracted Imprisonment — Liberation of the Assistants by Pius VI — Receipt of the Brief outside of Rome — Refused by Switzerland, Poland, Russia and Prussia — Read to the Prisoners in Portugal by Pombal — Denunciation of it by the Archbishop of Paris — Suppression of the Document by the Bishop of Quebec — Acceptance by Austria — Its Enforcement in Belgium — Carroll at Bruges — Defective Promulgation in Maryland.
Two days before the subsidiary Brief was signed, namely on August 16, 1773, the commissioner began operations. Led by Alfani and Macedonio, a squad of soldiers invaded the Gesù, where the General and his assistants were notified of the suppression of the Society. Apparently no one else was cited, and hence, according to de Ravignan, the procedure was illegal as far as the rest of the community was concerned. However, they made no difficulty about it and from that moment considered themselves as no longer Jesuits. It was supposed that a great amount of money would be seized at the central house of the Society; but the hope was not realized; for only about $50,000 were found, and that sum had been collected to defray the expenses of the beatification of St. Francis Hieronymo. It really belonged to St. Peter's rather than to the Gesù. However, there was plenty of material in the gold and silver vessels of the chapels, the works of art, the valuable library, and the archives.
The same process was followed in the other Jesuit establishments of the city. The Fathers were locked up while the soldiers guarded the doors and swarmedthrough the rooms and passage ways. The old and infirm were carried to the Roman College, and then sent back to the place whence they had been taken; in both instances on stretchers, when the victim was unable to walk. One old Father was actually breathing his last during the transfer. They were all suspended from their priestly faculties, and ordered to report every three months to the authorities with a certificate of their good behavior, signed by the parish priest. They were ecclesiastical "ticket of leave men." Pretexts were multiplied to have many of them arrested. They were paraded through the streets in custody of a policeman, and after being put in the dock with common criminals were locked up or banished from the Papal States.
On August 17 at night-fall, the carriage of Cardinal Corsini drove to the Gesù. In it was the auditor of the congregation with a request to Father Ricci to meet the cardinal at the English College. The invitation was accepted in perfect good faith, although that very morning an offer made by the minister of Tuscany to take the General under his protection and thus secure him from arrest had been declined by Ricci. The freedom of the house was given to him on his arrival, but soon he was restricted to three rooms, and he then noticed that soldiers were on guard both inside and outside of the college. He was kept there for more than a month, during which time he was subjected to several judicial examinations; finally he was transferred to the Castle Sant' Angelo where he was soon followed by his secretary, Commolli, and the assistants, Le Forestier, Zaccharia, Gautier and Faure. They were all assigned to separate cells. The enemies of the Society now had the arch-criminal in their hands, the General himself, Father Ricci; and they could get from him all the secrets of the redoubtableorganization which they had destroyed. His papers, both private and official, were in their possession. The archives of the Society were before them with information about every member of it from the beginning, as well as all the personal letters from all over the world written in every conceivable circumstance of Jesuit life. They were all carefully studied and yet no cause for accusation was found in them. The jailors seemed to have lost their heads and to have forgotten their usual tactics of forgery and interpolation.
The trial of Father Ricci was amazing both in its procedure and its length. There were no witnesses to give testimony for or against him, but he was brutally and repeatedly interrogated by an official named Andretti who was suggestively styled "the criminalist." The interrogatories have all been printed, and some of the questions are remarkable for their stupidity. Thus for instance, he was asked, "Do you think you have any authority since the suppression of the Society?" The answer was, "I am quite persuaded I have none." "What authority would you have if, instead of abolishing the Society, the Pope had done something else?" "What he would give me." "Are there any abuses in the Order?" To this he replied, "If you mean general abuses, I answer that, by the mercy of God there are none. On the contrary, there is in the Society a great deal of piety, regularity, zeal, and especially charity, which has shown itself in a remarkable way during these fifteen years of bitter trials." "Have you made any changes in the government of the Order?" "None." "Where are your moneys?" "I have none. I had not enough to keep the exiles of Spain and Portugal from starvation."
The result of this investigation which went on for more than two years was that nothing was found eitheragainst him or against the Society, and yet he was kept in a dungeon until he died. As the end was approaching Father Ricci read from his dying bed the following declaration:
"Because of the uncertainty of the moment when God will please to summon me before him and also in view of my advanced age and the multitude, duration, and greatness of my sufferings, which have been far beyond my strength, being on the point of appearing before the infallible tribunal of truth and justice, after long and mature deliberation and after having humbly invoked my most merciful Redeemer that He will not permit me to speak from passion, especially in this the last action of my life, nor be moved by any bitterness of heart, or out of wrong desire or evil purpose, but only to acquit myself of my obligation to bear testimony to truth and to innocence, I now make the two following declarations and protests:
"First, I declare and protest that the extinct Society of Jesus has given no reason for its suppression; and I declare and protest with that moral certainty which a well-informed superior has of what passes in his Order. Second, I declare and protest that I have given no reason, not even the slightest, for my imprisonment, and I do so with that sovereign certitude which each one has of his own actions. I make this second protest solely because it is necessary for the reputation of the extinct Society of which I was superior.
"I do not pretend in consequence of these protests that I or any one may judge as guilty before God any of those who have injured the Society of Jesus or myself. The thoughts of men are known to God alone. He alone sees the errors of the human mind and sees if they are such as to excuse from sin; He alone penetrates the motives of acts; as well as the spirit in which things are done, and the affections ofthe heart that accompany such actions; and since the malice or innocence of an external act depends on all these things, I leave it to God Who shall interrogate man's thoughts and deeds.
"To do my duty as a Christian, I protest that with the help of God I have always pardoned and do now sincerely pardon all those who have tortured and harmed me, first, by the evils they have heaped on the Society and by the rigorous measures they have employed in dealing with its members; secondly, by the extinction of the Society and by its accompanying circumstances; thirdly, by my own imprisonment, and the hardships they have added to it, and by the harm they have done to my reputation; all of which are public and notorious facts. I pray God, out of His goodness and mercy, through the merits of Jesus Christ, to pardon me my many sins and to pardon also all the authors of the above-mentioned evils and wrongs, as well as their co-operators. With this sentiment and with this prayer I wish to die.
"Finally I beg and conjure all those who may read these declarations and protests to make them public throughout the world as far as in them lies. I ask this by all the titles of humanity, justice and Christian charity that may persuade them to carry out my will and desire. (signed) Lorenzo Ricci."
The trial had been purposely prolonged. At each session only three or four questions would be put to the accused, although he constantly entreated the inquisitors to proceed. Then there would be an interruption of eight, ten and even twenty days or more. At times the interrogations were sent in on paper, until finally, Andretti, the chief inquisitor, said that the case was ended and he would return no more. Nevertheless he made his appearance a few days later.
"No doubt," says Father Ricci, "someone had toldhim that the whole process was null and void; and I pitied this honest man, advanced in age as he was, and so long in the practice of his profession, who was now told that he did not know the conditions necessary for the validity of a process. Those who gave him that information should have warned him long before. So he began again, going over the same ground in the same way, and I gave him the same answers. His questions were always preceded by long formulæ to which I paid no heed. After each question, he made me repeat my oath. I asked him to let me know the reason of my incarceration and could get no answer; but, finally he uttered these words: 'Be content to know that you have not been imprisoned for any crime; and you might have inferred that from the fact that I have not interrogated you about anything criminal whatever.'"
As a necessary consequence of this exoneration by the official deputed to try him, it follows that the Order of which he was the chief superior was also without reproach; for, if the numberless offences alleged against the Society were true, it would have been absolutely impossible for the General not to have known them; and having this knowledge, he would have been culpable and deserving of the severest punishment, if there had been dissensions in the Order and he had not endeavored to repress them; if lax morality had been taught and he did not censure it; if the Society had indulged in mercantile transactions and he had not condemned such departures from the law; if it had been guilty of ambition and he had not crushed it. Being the centre and the source of all authority and of all activity in the Order, his knowledge of what is going on extends to very minute details and hence if the Order was guilty he was the chief criminal. But even his bitterly prejudiced judgeshad declared him innocent and he was, therefore, to be set free.
At this juncture, the Spanish minister, Florida Blanca, intervened and in the name of Charles III warned the Pope not to dare to release him. The Bourbons were still bent on terrorizing the Holy See. The difficulty was solved by the victim himself who died on November 24, 1775. He was then seventy-two years of age. He was able to speak up to the last moment and was often heard to moan: "Ah! poor Society! At least to my knowledge you did not deserve the punishment that was meted out to you."
On the evening of the 25th, Father Ricci's remains were carried to the Church of St. John of the Florentines. The whole edifice was draped in black, and the coffin was placed on the bier around which were thirty funeral torches. A vast multitude took part in the services. The Bishop of Commachio, a staunch friend of the Society, celebrated the Mass. He came, he said, not to pray for the General but to pray to him. Another bishop exclaimed: "Behold the martyr!" In the evening, the corpse was carried to the Gesù. It should have arrived by 9 o'clock, but it reached the church only at midnight. To avoid any demonstration, the approaches to the church had been closed, and there were only five or six Fathers present. From Carayon's narrative it would appear that the uncoffined body was carried in a coach and was clothed in a very short and very shabby habit. The curé of the parish and two other persons were in the conveyance. Two other carriages whose occupants were unknown but who were suspected of being spies followed close behind. After the absolution, the body was placed in the coffin and laid in the vault beside the remains of Ricci's seventeen predecessors. The tomb was then closed and a scrap of paper was fixed on it, with theinscription: "Lorenzo Ricci, ex-General of the Jesuits, died at Castle Sant' Angelo, November 24, 1775."
After reciting these facts, Boero asks why the ex-General was kept in such a long and severe confinement? There is no answer, he says, except that such was the good pleasure of His Majesty Charles III. The Spanish minister, Moñino, had declared that such was the case. To let him out alive would have been an indirect condemnation of the pressure exerted by the court of Madrid in directing the course of the commission which had been expressly created to pass a sentence of death on the Society. The knowledge that the General and his assistants had issued alive from the dungeons of Sant' Angelo would have troubled the peace of Charles III and his fellow-conspirators; hence, in spite of the good will and the affection of the Sovereign Pontiff, Father Ricci, after two years imprisonment in Adrian's Tomb, was carried out a corpse. Those of his companions who survived were released, but were commanded by the judges to observe the strictest silence on what had passed during their captivity, or not to tell what questions had been put to them.
One of the victims showed his indignation at this excessive cruelty, and exclaimed, "Why should you require me to swear on the Holy Gospels not to speak of my trial, when you know very well that it consisted of two or three insignificant and ridiculous questions?" Another assistant was merely asked his name and birthplace, and no more. A third satisfied the judges when he replied, "I have neither said nor done anything wrong." He was never interrogated again. The secretary of the Society had been asked in what subterranean hiding-place he kept the treasures. He answered that there were no subterranean hiding-places, and no treasures. In thatconsisted his whole examination. He died shortly afterwards of sickness contracted in the prison and his death was for a long time concealed.
Father Faure inquired of one of his judges: "For what crime am I in jail?" "For none," was the reply, "but the fear of your pen, and especially the fear of having you write against the Brief. That is the only cause of your imprisonment." "By the same rule," retorted the prisoner, "you might send me to the galleys for fear I might steal, or to be hanged to prevent me from committing murder." He was the only recalcitrant, and he was so dreaded that during his incarceration he was ordered to keep his light burning all night, so that he might be watched. This was after they found a black spot on his bed. They thought it was ink. Father Ricci, however, contrived to keep an exact account of the questions that were asked. Carayon has published them in his "Documents inédits."
One of these redoubtable personages so rigidly kept in confinement was Father Romberg, the German assistant, who was eighty-two years of age. He became very feeble, and had a stroke of paralysis which kept him to his chair. When the governor of the Castle came with the judges and officials to tell him he was free, he thanked them effusively, but requested the favor of being left in his cell to die. "You see," said he, "I have two fine friends who are prisoners here, and they, out of charity, come regularly every morning and carry me in my chair to the chapel where I can hear Mass and go to Communion. If I leave this place, God knows if I should have the same help and the same consolation." This was a specimen of the men who made Charles III and Florida Blanca tremble. In spite of the protests of the Spanish minister, every one was set free on February 16, 1776,and Pius VI cancelled the order of the inquisitors who forbade their victims to hold any communication with their fellow-Jesuits.
The manner in which the Brief was executed outside of Rome varied with the mentality and morality of the nations to which it was sent. Much to the chagrin of the Sovereign Pontiff, it was enthusiastically acclaimed by all the Protestants and infidels of Europe. For, was it not a justification of all the hatred they had invariably heaped on the Society wherever it happened to be? They could now congratulate themselves that they had instinctively divined the malignant character of the Institute which it took centuries for the Church to discover, and they logically concluded that all the laudatory Bulls lavished on the Society by previous Pontiffs were intentional deceits or ignorant delusions. They might have argued contrariwise, but as it would have been against themselves they refrained. They were jubilant because the Sovereign Pontiff had slain their chief enemy, and they had a medal struck to commemorate the event.
In "Les Jésuites" by Böhmer-Monod (p. 278) we find the following: "Cultured Europe triumphed in the Suppression of the Order, and the people everywhere showed their approval. Here and there some pious devotees raised their voices in lamentation, but nowhere in Europe or elsewhere was there any serious opposition to the Brief. The Order had forfeited all esteem; and public opinion evinced no compassion for anything tragic that occurred in its fall. It remained quite indifferent to the atrocities of which Pombal was guilty. The injustices which certain Fathers suffered in various places were considered a just retribution or at least were regarded as necessary for progress of light and virtue." This is not very flattering to "cultured" Europe.