Roman Catholicism in Spain

by Anonymous

That culpable and highly dangerous doctrine was not the only one of the same character with which the Jesuits poisoned the public morals in Europe. The system of ethics which they taught in their classes, and propounded from the pulpit and confessional, had for its basis the famous doctrine of probablism, by means of which all crimes found a powerful subterfuge through which their perpetrators were enabled to avert responsibility and punishment. For all kinds of excess, that doctrine afforded excuses; and hence falsehood, perjury,

robbery, and even murder and adultery, might be converted by it into innocent actions, by means of the sophisms and frauds with which that absurd theory was interwoven. To this was united, in order to exasperate opinion against such men, the irresistible influence which these Jesuits exercised in all the courts. Meanwhile the immense wealth which they were accumulating, by means of commerce with the West Indies and in South America, betrayed, in the so-called Company of Jesus, a mundane and ambitious spirit totally incompatible with that which ought to prevail in every religious and cloistral establishment. About the middle of the eighteenth century, all the enlightened men of Europe exclaimed against that company, and ardently desired its extermination; and, although many works were published against it, and the voices of many religious orders were raised in denouncing it to the pontifical throne and to the public, such was the power and dexterity with which it neutralised these hostile dispositions, that nobody dared to attack its front, until a king of Spain, the illustrious Charles III., undertook that great work, and carried it on to its consummation with as much resolution as ability.

We have already described the characters of those good and able ministers who surrounded that monarch, and we have alluded to their Jansenistic doctrines, which were diametrically opposed to those professed by the Jesuits. But neither the upright principles nor enlarged ideas of the monarch, nor yet the influence exercised by Aranda, Campomanes, Floridablanca, and Roda, would have been sufficient to induce him to take

a measure so violent, if there had not intervened a circumstance which necessarily appeared, in his eyes, an outrage on his dignity, a wound on his self-respect, and a threat against the legitimacy of his rights.

The king was as much a Jansenist as his ministers. The Jesuits knew it, and resolved to make a secret war against him, which should terminate in his dethronement. Father Rizzio, General of the Jesuits established in Rome, gave orders to all the chiefs of the convents belonging to their institution to propagate, by means of their subalterns, as well by private conversations as through the confessional, the important secret that Charles III. was the illegitimate son of Ferdinand VI., and that, consequently, he ought to be considered as a usurper of the throne of his reputed father. The minister, Roda, intercepted a correspondence containing irrefragable proofs of that abominable intrigue; and this was sufficient to make the king resolve upon a course of action which he had refrained from for some time, at the instance of his ministers, through fear of offending the court of Rome and of bringing a scandal on the Christian world. The king had no power to suppress a religious order; but he could, as chief of the state, expel from his territory any persons whomsoever, and this was the part which he took with respect to the individuals of the Company of Jesuits. The execution of this grand design was a master-work of foresight and prudence. The civil authorities of all the towns having Jesuitical establishments, as well in Spain as in the colonies, received a sealed packet from the government. On opening the

outer cover was found an order that the interior packet was not to be opened till a certain day and at a certain hour, and in the presence of the subaltern authorities, and a most severe injunction to keep even that operation secret till the moment of its execution. On the arrival of the day and hour appointed the packets were opened, as had been previously arranged, simultaneously; and then was found, in each, an order to take immediate possession of the houses of the Jesuits, to sequester their goods, and transmit, without delay of time, their persons to the nearest port, in which would be found vessels already waiting to receive them on board, and convey them into Italy. This was done, at the same instant, in all places for hundreds of leagues in extent, without the Jesuits, with all their cunning, having received a breath of information, or entertained a suspicion, as to the stroke impending over them; and, what is still more strange, without having given rise to the least symptom of complaint or disapprobation. On the contrary, the other religious orders, who had been offended by the haughty bearing of the Jesuits, and who beheld their opulence and preponderance with envy, celebrated their fall without restraint, and considered it as a triumph of the true religion over the dangerous novelties which these men had introduced.

From that period nobody cared for the Jesuits nor thought of them, and the rest of the reigns of Charles III. and Charles IV. passed without a single voice being raised in their favour.

In 1817, Ferdinand VII., released from his captivity in France, and ruled entirely by the persecuting and

fanatical party, not satisfied with having re-established the Inquisition, wished also to recall the Jesuits. The Council of Castille, which he consulted, pro formâ, on that business, showed itself favourable, moved by the able report of his fiscal, Gutierez de la Huerta, a man known for his Voltairean opinions, who was suspected of having received a large sum of money to defend, with energy, the cause of fanaticism and of intolerance. The few Jesuits who have outlived their expulsion, and who are scattered over some of the towns of Italy, are returning to the Peninsula in such small numbers, that they are scarcely enough to occupy the ancient establishment of San Isidro in Madrid. Their installation, which was announced as an epoch of triumph, disappointed the expectation of the court, and of their friends. Those extraordinary beings, whose dress, customs, and even affected Italian accent, were opposed to the national habits and the ideas of the new generation, were beheld by the public with the most perfect indifference. It was said publicly that they were strangers, and that they despised their country; that they ate maccaroni instead of garbanzos; [67] and people spread about innumerable other epigrams and satires against them, regardless of the government police, and even without fear of the inquisitors. But what most tended to destroy their reputation was the circumstance that none of them were in a condition to instruct youth, and that, in order to fill the professorships of their college, they were obliged to take their

professors from the secular ranks, some of them notorious for their independent and anti-Roman-Catholic opinions. When they began to recruit novices, they were unable to find any decent men, or known family, who would submit their children to their rule; and their noviciate was consequently composed of only ninety young persons, and these drawn from the lowest classes of society.