The Jesuits were and are everywhere. Today a Jesuit is even Pope (Francis). Parkman would not have been surprised.
Previously in The Jesuits in North America in the Seventeenth Century.
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It was an evil day for new-born Protestantism, when a French artilleryman fired the shot that struck down Ignatius Loyola in the breach of Pampeluna. A proud noble, an aspiring soldier, a graceful courtier, an ardent and daring gallant was metamorphosed by that stroke into the zealot whose brain engendered and brought forth the mighty Society of Jesus. His story is a familiar one: how, in the solitude of his sick-room, a change came over him, upheaving, like an earthquake, all the forces of his nature; how, in the cave of Manresa, the mysteries of Heaven were revealed to him; how he passed from agonies to transports, from transports to the calm of a determined purpose. The soldier gave himself to a new warfare. In the forge of his great intellect, heated, but not disturbed by the intense fires of his zeal, was wrought the prodigious enginery whose power has been felt to the uttermost confines of the world.
Loyola’s training had been in courts and camps: of books he knew little or nothing. He had lived in the unquestioning faith of one born and bred in the very focus of Romanism; and thus, at the age of about thirty, his conversion found him. It was a change of life and purpose, not of belief. He presumed not to inquire into the doctrines of the Church. It was for him to enforce those doctrines; and to this end he turned all the faculties of his potent intellect, and all his deep knowledge of mankind. He did not aim to build up barren communities of secluded monks, aspiring to heaven through prayer, penance, and meditation, but to subdue the world to the dominion of the dogmas which had subdued him; to organize and discipline a mighty host, controlled by one purpose and one mind, fired by a quenchless zeal or nerved by a fixed resolve, yet impelled, restrained, and directed by a single master hand. The Jesuit is no dreamer: he is emphatically a man of action; action is the end of his existence.
It was an arduous problem which Loyola undertook to solve, — to rob a man of volition, yet to preserve in him, nay, to stimulate, those energies which would make him the most efficient instrument of a great design. To this end the Jesuit novitiate and the constitutions of the Order are directed. The enthusiasm of the novice is urged to its intensest pitch; then, in the name of religion, he is summoned to the utter abnegation of intellect and will in favor of the Superior, in whom he is commanded to recognize the representative of God on earth. Thus the young zealot makes no slavish sacrifice of intellect and will; at least, so he is taught: for he sacrifices them, not to man, but to his Maker. No limit is set to his submission: if the Superior pronounces black to be white, he is bound in conscience to acquiesce.
[Those who wish to know the nature of the Jesuit virtue of obedience will find it set forth in the famous Letter on Obedience of Loyola.]
Loyola’s book of Spiritual Exercises is well known. In these exercises lies the hard and narrow path which is the only entrance to the Society of Jesus. The book is, to all appearance, a dry and superstitious formulary; but, in the hands of a skillful director of consciences, it has proved of terrible efficacy. The novice, in solitude and darkness, day after day and night after night, ponders its images of perdition and despair. He is taught to hear, in imagination, the howlings of the damned, to see their convulsive agonies, to feel the flames that burn without consuming, to smell the corruption of the tomb and the fumes of the infernal pit. He must picture to himself an array of adverse armies, one commanded by Satan on the plains of Babylon, one encamped under Christ about the walls of Jerusalem; and the perturbed mind, humbled by long contemplation of its own vileness, is ordered to enroll itself under one or the other banner. Then, the choice made, it is led to a region of serenity and celestial peace, and soothed with images of divine benignity and grace. These meditations last, without intermission, about a month, and, under an astute and experienced directorship, they have been found of such power, that the Manual of Spiritual Exercises boasts to have saved souls more in number than the letters it contains.
To this succeed two years of discipline and preparation, directed, above all things else, to perfecting the virtues of humility and obedience. The novice is obliged to perform the lowest menial offices, and the most repulsive duties of the sick-room and the hospital; and he is sent forth, for weeks together, to beg his bread like a common mendicant. He is required to reveal to his confessor, not only his sins, but all those hidden tendencies, instincts, and impulses which form the distinctive traits of character. He is set to watch his comrades, and his comrades are set to watch him. Each must report what he observes of the acts and dispositions of the others; and this mutual espionage does not end with the novitiate, but extends to the close of life. The characteristics of every member of the Order are minutely analyzed, and methodically put on record.
This horrible violence to the noblest qualities of manhood, joined to that equivocal system of morality which eminent casuists of the Order have inculcated, must, it may be thought, produce deplorable effects upon the characters of those under its influence. Whether this has been actually the case, the reader of history may determine. It is certain, however, that the Society of Jesus has numbered among its members men whose fervent and exalted natures have been intensified, without being abased, by the pressure to which they have been subjected.
It is not for nothing that the Society studies the character of its members so intently, and by methods so startling. It not only uses its knowledge to thrust into obscurity or cast out altogether those whom it discovers to be dull, feeble, or unwilling instruments of its purposes, but it assigns to every one the task to which his talents or his disposition may best adapt him: to one, the care of a royal conscience, whereby, unseen, his whispered word may guide the destiny of nations; to another, the instruction of children; to another, a career of letters or science; and to the fervent and the self-sacrificing, sometimes also to the restless and uncompliant, the distant missions to the heathen.
The Jesuit was, and is, everywhere, — in the school-room, in the library, in the cabinets of princes and ministers, in the huts of savages, in the tropics, in the frozen North, in India, in China, in Japan, in Africa, in America; now as a Christian priest, now as a soldier, a mathematician, an astrologer, a Brahmin, a mandarin, under countless disguises, by a thousand arts, luring, persuading, or compelling souls into the fold of Rome.
Of this vast mechanism for guiding and governing the minds of men, this mighty enginery for subduing the earth to the dominion of an idea, this harmony of contradictions, this moral Proteus, the faintest sketch must now suffice. A disquisition on the Society of Jesus would be without end. No religious order has ever united in itself so much to be admired and so much to be detested. Unmixed praise has been poured on its Canadian members. It is not for me to eulogize them, but to portray them as they were.
In another narrative, we have seen how the Jesuits, supplanting the Récollet friars, their predecessors, had adopted as their own the rugged task of Christianizing New France. We have seen, too, how a descent of the English, or rather of Huguenots fighting under English colors, had overthrown for a time the miserable little colony, with the mission to which it was wedded; and how Quebec was at length restored to France, and the broken thread of the Jesuit enterprise resumed. [“Pioneers of France.”]
It was then that Le Jeune had embarked for the New World. He was in his convent at Dieppe when he received the order to depart; and he set forth in haste for Havre, filled, he assures us, with inexpressible joy at the prospect of a living or a dying martyrdom. At Rouen he was joined by De Nouë, with a lay brother named Gilbert; and the three sailed together on the eighteenth of April, 1632. The sea treated them roughly; Le Jeune was wretchedly sea-sick; and the ship nearly foundered in a gale. At length they came in sight of “that miserable country,” as the missionary calls the scene of his future labors. It was in the harbor of Tadoussac that he first encountered the objects of his apostolic cares; for, as he sat in the ship’s cabin with the master, it was suddenly invaded by ten or twelve Indians, whom he compares to a party of maskers at the Carnival. Some had their cheeks painted black, their noses blue, and the rest of their faces red. Others were decorated with a broad band of black across the eyes; and others, again, with diverging rays of black, red, and blue on both cheeks. Their attire was no less uncouth. Some of them wore shaggy bear skins, reminding the priest of the pictures of St. John the Baptist.
After a vain attempt to save a number of Iroquois prisoners whom they were preparing to burn alive on shore, Le Jeune and his companions again set sail, and reached Quebec on the fifth of July. Having said mass, as already mentioned, under the roof of Madame Hébert and her delighted family, the Jesuits made their way to the two hovels built by their predecessors on the St. Charles, which had suffered woful dilapidation at the hands of the English. Here they made their abode, and applied themselves, with such skill as they could command, to repair the shattered tenements and cultivate the waste meadows around.
– The Jesuits in North America in the Seventeenth Century, Chapter 2 and3 by Francis Parkman
The below is from Francis Parkman’s Introduction.
If, at times, it may seem that range has been allowed to fancy, it is so in appearance only; since the minutest details of narrative or description rest on authentic documents or on personal observation.
Faithfulness to the truth of history involves far more than a research, however patient and scrupulous, into special facts. Such facts may be detailed with the most minute exactness, and yet the narrative, taken as a whole, may be unmeaning or untrue. The narrator must seek to imbue himself with the life and spirit of the time. He must study events in their bearings near and remote; in the character, habits, and manners of those who took part in them, he must himself be, as it were, a sharer or a spectator of the action he describes.
With respect to that special research which, if inadequate, is still in the most emphatic sense indispensable, it has been the writer’s aim to exhaust the existing material of every subject treated. While it would be folly to claim success in such an attempt, he has reason to hope that, so far at least as relates to the present volume, nothing of much importance has escaped him. With respect to the general preparation just alluded to, he has long been too fond of his theme to neglect any means within his reach of making his conception of it distinct and true.