CONTENTS.
| [CHAPTER I.] | |
| INTRODUCTORY. | |
| Abolition of the Pope's Temporal Power—The Pope commandsits Restoration—Organization for that Purpose—Duties ofAmerican Citizens, | [15] |
| [CHAPTER II.] | |
| IGNATIUS LOYOLA, FOUNDER OF THE ORDER. | |
| Ignatius Loyola, the Founder of the Jesuit Society—His OriginalPurpose to reform the Church, and to establish his Societyin Palestine—Having failed, he was compelled to have it approvedby the Pope—This was done by Paul III, after theConstitution was amended, | [32] |
| [CHAPTER III.] | |
| THE CONSTITUTION OF THE SOCIETY. | |
| (The Constitution of the Jesuits) Entirely Monarchical—Substitutesthe General for God upon Earth—Sin committed without Offense when the General commands it—The General Independentof the Pope—The Society obey him alone, | [49] |
| [CHAPTER IV.] | |
| GOVERNMENT OF THE SOCIETY. | |
| Loyola, a "Soldier of Fortune"—His Monarchical Government—HisUnpopularity among the Dominican Monks—His Plottingsagainst the Franciscans at Saragossa and Condemnationby the Church Authorities—His Success Accomplishedonly by aid of Monarchical Power, | [66] |
| [CHAPTER V.] | |
| STRUGGLES AND OPPOSITION. | |
| Conduct of the Jesuits at Toledo in Spain—Opposition of theChurch Authorities to them—They again get Protection fromRoyal Power—The Effort to get into France—Opposition ofthe French People to them—Long Continued Struggle, | [84] |
| [CHAPTER VI.] | |
| THE STRUGGLE FOR FRANCE. | |
| Continued Struggle of the Jesuits to get into France—Resistedby the Parliament—Their Intrigues and Reliance upon RoyalPower—Council at Poissy—Attended by the Jesuit General,who suppressed Discussion with Protestants—Their Relianceupon Catharine de Medicis—Her Aid in the St. BartholomewMassacre, | [99] |
| [CHAPTER VII.] | |
| THE SOCIETY ENTERS GERMANY. | |
| Jesuit Efforts to get into Germany—Less Difficulty than inFrance—When they reached there, Protestants and RomanCatholics living in Peace—Jesuit German College at Rome—TeachingTreason to German Youth as a Religious Duty, | [114] |
| [CHAPTER VIII.] | |
| THE JESUITS IN ENGLAND. | |
| Plottings of the Jesuits in England—Their Opposition to ReligiousToleration—Opposition to Elizabeth by the Pope, and herTrial at Rome—Papal Decree dethroning her, and releasingthe English People from their Allegiance to her, | [130] |
| [CHAPTER IX.] | |
| JESUIT INFLUENCE IN INDIA. | |
| Jesuit Mission to India—Imposition of Xavier upon the Monks atGoa—His Pretended Miracles, | [152] |
| [CHAPTER X.] | |
| IN PARAGUAY. | |
| The Jesuits in Paraguay—Their Government of the Indians—TheirResistance to the Authority of the Spanish and the PortugueseGovernments, | [168] |
| [CHAPTER XI.] | |
| THE PORTUGUESE AND THE JESUITS. | |
| Conflict between the Portuguese and the Jesuits—Chargesagainst them laid before the Pope, Benedict XIV—Investigationordered by him, | [183] |
| [CHAPTER XII.] | |
| IDOLATROUS USAGES INTRODUCED. | |
| Jesuits become Idolaters by the Worship of Brahma in India,and of Confucius in China, | [196] |
| [CHAPTER XIII.] | |
| PAPAL SUPPRESSION OF THE SOCIETY. | |
| Clement XIII was compelled by Public Opinion to Promise theSuppression of the Jesuits, but was murdered—They weresuppressed by Clement XIV, who was poisoned—His Decreeof Suppression, | [217] |
| [CHAPTER XIV.] | |
| RE-ESTABLISHMENT. | |
| The Jesuits evade the Decree of the Pope suppressing them, andseek Shelter in Russia and Prussia—They were re-establishedby Pius VII, to aid the "Allied Powers" to perpetuateMonarchism, | [236] |
| [CHAPTER XV.] | |
| RE-ENTERING SPAIN. | |
| The Jesuits re-enter Spain—They support Ferdinand VII intrampling upon the Constitution—They arouse a RevolutionarySpirit among the People, | [257] |
| [CHAPTER XVI.] | |
| REVOLUTIONS IN SOUTHERN EUROPE. | |
| Retrogressive Policy of Gregory XVI—He holds the Italians inSubjection by the Austrian Army—Is succeeded by Pius IXduring the Revolution, | [282] |
| [CHAPTER XVII.] | |
| TEMPORAL POWER OF THE POPE OVERTHROWN. | |
| Pius IX unable to quiet the Revolution—He drives the Jesuitsout of Italy—Italy unites with Sardinia—Italian Independenceestablished, and the Temporal Power of the Pope abolished—Termsof Conciliation proposed by Victor Emmanuel,and rejected by the Pope—The New Government anathematized, | [306] |
| [CHAPTER XVIII.] | |
| PAPAL DEMANDS. | |
| Distinction between the Church and the Papacy—Allocution ofPius IX—Demand for the Restoration of the TemporalPower—An Act of Infallibility—Leo XIII elected—Educatedby the Jesuits—Refused to be reconciled to Modern Progress—HisEncyclical—Demands Temporal Power—Prefersthe Middle Ages—His Jesuit Training, | [329] |
| [CHAPTER XIX.] | |
| PRESENT ATTITUDE OF THE PAPACY. | |
| The Faithful in the United States required to organize to restorethe Temporal Power—That Question an International One—ItsOpposition to the Policy of this Country—Opinion ofLeo XIII upon Freedom of the Press—He condemns Separationof Church and State—Politico-Religious Questions, | [347] |
| [CHAPTER XX.] | |
| THE CHURCH AND THE STATE. | |
| Doctrines maintained by Leo XIII before he became Pope—TheUnion of Church and State—Absolute Obedience to theChurch, | [366] |
| [CHAPTER XXI.] | |
| THE CHURCH SUPREME. | |
| The Church the Mistress of all Nations—Its Right to commandUniversal Obedience—The School Question—Mgr. Satolli, theVice-Pope—His Theory as dictated by the Pope—Our CommonSchools Heretical—Must be superseded by ParochialSchools, where Religion is taught, | [388] |
| [CHAPTER XXII.] | |
| JESUITICAL TEACHINGS. | |
| Doctrines of Thomas Aquinas—Also those of the Jesuits—Dejure and de facto Governments—The United States the Latter,and may be resisted—Persistence in these Teachings, | [407] |
| [CHAPTER XXIII. PAPAL INFALLIBILITY.] | |
| The Decree of Infallibility—Its Passage by the Vatican Council—ItsDefinition and Meaning—Extends the Jurisdiction of thePope—Gives him Authority over Politico-Religious Questionsthroughout the World, | [427] |
| [CHAPTER XXIV.] | |
| THE CHURCH AND LITERATURE. | |
| Papal Teachings by Means of Literature—Arraignment of AmericanInstitutions—Attack upon the Liberties of the People—FreeInstitutions are Heretical—Religion requires theirOverthrow, | [443] |
| [CHAPTER XXV.] | |
| INTRIGUES AND INTERPRETATIONS. | |
| The Temporal Power Hurtful to the Church—Has led to itsDisintegration—Maintained by Oppressions—Designed to checkthe Reformation—Infallibility Essential to it—Jesuit Influencein the Council of Trent—Perversions of Scripture—Infallibilitynot decreed by the Council of Trent, | [463] |
| [CHAPTER XXVI.] | |
| CONCLUSION. | |
| The Vatican Council—Effect of the Decree of Infallibility—TheBull Unam Sanctam of Boniface VIII—Absolute Dominionover Peoples and Nations—Necessity of Guarding against itin the United States—Importance of Common Schools—TheDuty of keeping them free from Jesuit Control, | [479] |
Footprints of the Jesuits.
INTRODUCTORY.
The American people have imbibed, from association, the spirit of their civil institutions, and are ready at all times to repel any direct assault upon them. They are, however, so actively engaged in their various pursuits, that multitudes of them fail to realize the necessity of inquiring whether the conflict between opposing principles of government which resulted in our national independence, has or has not ended—whether, in other words, the victory the founders of the Republic won over monarchism, is or is not final.
Those who won this victory intended to provide against this seeming want of vigilance by means of some system of education, which should assimilate the principles and opinions of the people, as a perpetual bulwark against aggression. This would have been accomplished long ago if the paternal counsels of Presidents Washington and Madison had been heeded as they deserved to be,—that we should educate "our youth in the science of government,"[1] under the auspices and protection of national authority. Instead of this, we have considered ourselves sufficiently shielded by our system of public-school education, under State control, and have mainly relied upon this to fit our children for citizenship and self-government. Hitherto, we have not been seriously disturbed by the apprehension that it would result in failure, and for that reason it has been maintained with great popular unanimity. It is now, however, assailed with violence, and, manifestly, with the purpose of destroying it entirely. Hence, we are all required, by obligations we can not rightfully evade, to rest long enough from our active avocations to discover, if possible, why this is—what motives impel the assailants—and whether or no they desire to substitute other principles of government for ours, by turning us back upon a course we have solemnly repudiated.
In addition to other works of like character but less ability, there is one, extensively circulated in this country, from the pen of a writer conspicuous for his learning and ability. The author asserts without disguise that what he calls "Catholicity"—that is, what the Roman popes taught when they were temporal monarchs—has been more beneficial to the world and more civilizing in its influences upon mankind than Protestantism, not alone in a social, but in a political, religious, and literary point of view. His argument proceeds from the Jesuit standpoint, and may be summed up in a single sentence,—that Protestantism has placed mankind in a far worse condition than they were when dominated over by papal kings.[2]
This work was intended to counteract the effect produced by the writings of Guizot, the great French historian, who maintained, by eloquent and matchless reasoning, that mankind had been improved, in every point of view, by the influences of Protestantism. Accordingly, it was translated from Spanish, in which language it was originally written, into French and German, and extensively circulated in France and Germany. It soon acquired the reputation among the Jesuits of being unanswerable, and on that account was regarded, in the conflict between progress and retrogression, like heavy ordnance in battle—a suitable weapon with which to attack Protestantism and its institutions in the seat of its greatest strength. Therefore it was translated into the English language, and printed by two publishing-houses in the United States, for circulation among the American people. An American preface is attached, wherein these propositions are affirmed: First, that Protestantism compels its votaries to infidelity, by its variations of belief; second, that civilization was not only commenced but was prospering under "Catholicity," when it was retarded by Protestantism, which is unfavorable and injurious to it; and, third, that the principles of Protestantism are incompatible with the happiness of mankind and "unfavorable to civil liberty."