[1557] Aurifaber, “Tischreden,” Eisleben, 1566, Cap. I. Cp. Erl. ed., 57, p. 19, and “Colloq.,” ed. Bindseil, 1, pp. 47, 48.
[1558] Above, p. 419.
[1559] “Hist. of the German People” (Engl. Trans.), 14, p. 160 f.
[1560] H. Grauert, “P. Denifle, ein Wort zum Gedächtnis,” etc., p. 6: “The strength and energy of Luther’s personality it was that for centuries kept wide circles of his followers true to the belief in the Redeemer of the world, the God-man, Jesus Christ. With a practical and highly significant inconsequence, for all his principles of freedom Luther transmitted to his followers a relatively fixed doctrinal system, and, with it, a summary of the articles of faith which have preserved even to the present day a certain spiritual community of faith between the believing Protestant world and Catholicism.”
[1561] Words of Canisius in the passage quoted below, p. 429.
[1562] A. Ehrhard, “Der Katholizismus und das 20ste. Jahrh.,”¹² 1902, p. 126.
[1563] “Votorum monast. Tutor,” in Cod. lat. Monac., 2886, fol. 35´ Denifle, ib., 1², p. 9.
[1564] Lemmens, “Pater Augustin von Alfeld,” 1899, p. 72. Denifle, ib.
[1565] Grauert, ib., p. 37.
[1566] The “Exercises” were approved by Pope Paul III in 1540. Cp. the “Regulæ ad sentiendum vere, sicut debemus, in ecclesia militante,” which St. Ignatius appended as early as 1541 to the Exercises, reg. 1 and 13. Without naming the new heresy the author gives in these rules practical hints as to how to counteract the spirit of the age. He urges that all the commandments of the Church should be zealously upheld, that the respect due to the authorities both spiritual and temporal should not be diminished by seditious public censure, since efforts after reform were more effectual when carried out quietly; also that the traditional learning of the Church, Scholasticism and positive studies should be held in honour (“a right understanding of Holy Scripture and the saintly Doctors is of great advantage to the modern theologians of the schools,” etc., Reg. 11); prudence too should be exercised in the matter of controversy, for instance, in sermons and writings grace should not be exalted at the expense of free-will, or faith emphasised so as to depreciate good works; the motive of the pure love of God should be recommended, but at the same time the fear of punishment admitted, because a “childlike fear is pious and holy and bound up with the love of God, whilst servile fear, if a man is unable to rise any higher, at least helps him to forsake mortal sin and to rise to a childlike fear.” At the same time he recommends all the usual Catholic devotions, not merely the frequent reception of the sacraments but also the keeping of the feasts and fasts, the veneration of relics, office in choir, processions, the use of lights and the beautifying of the churches. Above all, in harmony with the spirit of the Exercises, the interior virtues are extolled and vows, virginity and the inward and outward works of penance recommended. Thus did the founder of the Order, whose ideal was the extension of the Kingdom of Christ to the utmost limits, provide for the needs of the day. That the Jesuit Order was founded in order to oppose Protestantism can only be maintained by one who has not read the first pages of the Constitutions of St. Ignatius.