[ [37] Mémoires des R.R.P.P. Jésuites du Collège de Colmar.
THE SUPPRESSION OF THE SOCIETY
The blows which were inflicted on the Jesuits by the Catholic monarchs of Portugal, Spain, and France during the eighteenth century are historically insignificant in comparison with the suppression of the Society by the papacy. It is easy to suggest for the conduct of the rulers reasons which conceal the misdeeds of the Jesuits. Was not Louis XV. an immoral and unscrupulous ruler, and had not liberalism pervaded every stratum of higher French society? Was not Joseph I. of Portugal an unprincipled voluptuary, an irresolute pupil of a minister who could stoop to forgery? Was not Charles of Spain deluded by a sceptical minister in collusion with Pombal and Choiseul? Did they not force the King of Naples to follow their example, and win the Austrian Emperor with the prospect of appropriating the vast wealth of the Society? So the excuses run; and it is added that these combined monarchs at length brought such pressure to bear upon a Pope, whose election they had secured, that, solely for the sake of peace, without blaming the Jesuits, he reluctantly penned the famous brief of abolition.
We have seen that this version of the destruction of the Society, as far as the Catholic monarchs are concerned, may have some ingenuity in the pages of an apologist, but could not without absurdity be put forward as history. Definite, grave, and irremediable grievances were proved against the Jesuits in each country in which they were suppressed. We have now to see that the last part of the apologetic version is equally untrue. It is not true that the Powers secured the election of Clement XIV.; it is not true that he was pledged to destroy the Society; and it is not true that he destroyed it for the sake of peace, without pronouncing on the merit of the charges against it. We shall find rather that the action of Clement XIV. was the natural culmination of the attitude of the best Popes toward the Society, that it was represented by him as such, and that, in condemning the Society, he collected all the grave charges which were urged against it, and endorsed them with the papal authority.
The general fortunes of the Society in Italy until the middle of the eighteenth century do not merit detailed examination. One undistinguished General succeeded another in the nominal autocracy of the supreme office, but the policy of the Society was, at least after the time of Acquaviva, dictated by the assistants and abler men at Rome. The Society of Jesus is an aristocracy, not an autocracy. The charge of despotism is not unjust, if we do not forget how frequently this despotism has been checked by rebellious "subjects," but it is the despotism of a few, whose decisions are published by the General. An incident that occurred toward the close of the seventeenth century will illustrate this.
By that time, as we saw, Pascal's Letters had drawn the disdainful eyes of Europe to the teaching of Jesuit casuists. It makes little difference that the laxer of these moralists were but a few among the countless theologians of the Society, because nearly the whole of the Jesuits taught that, in case of a moral dilemma, a man might act on the opinion of a single casuist against the opinion of the remainder. It is true that they added that the one theologian must have a "grave authority," but, in view of the censorship and approval of the Society in each case, any Jesuit theologian would be regarded by admirers of the Society as a grave authority. This famous principle of Probabilism—the theory that one might follow a "probable" opinion in matters of moral guilt against "more probable" opinions—which had been adopted and almost appropriated by the Jesuits, gave great scandal, in view of the laxity of some of their prominent casuists, and at length a number of fathers assailed it and tried to remove the stigma from the Society.
The most notable of these reformers was Father Thyrsus Gonzalez de Santalla, an able professor at Salamanca University. About the year 1670 he composed a Latin treatise on "The right use of probable opinions," and sent it to Rome for examination and approval. The authorities refused to sanction publication, but in 1676 Innocent XI., who frowned on the laxity of the Jesuit casuists, heard of the rejected manuscript and sent for it. Through the Inquisition the Pope then (in 1680) urged Gonzalez to publish the book, and communicated to General Oliva a decree to the effect that no father was to be prevented from teaching Probabiliorism, and that, on the contrary, none was to be allowed to defend Probabilism. General Oliva drew up a circular embodying the Pope's commands, which he was ordered to convey to his subjects, respectfully submitted it to the cardinals of the Inquisition, and then—suppressed it. Oliva died in 1681, his successor, Father de Noyelle, died in 1686, and Gonzalez himself was sent to Rome to take part in the election of 1687. The Pope welcomed him and intimated that he ought to be raised to the generalship, to save the Society from the "abyss" into which it was plunging. In spite of the fierce opposition of the Probabilists, he was elected by a narrow majority, and in 1691 he sent to the press his Latin treatise.