"Others of our predecessors have exhibited the same munificent liberality to this order. In effect Julius III, Paul IV, Paul V, Gregory XIII, Sixtus V, Gregory XIV, Clement VIII and other Popes have either confirmed or augmented, or more distinctly defined and determined the privileges already conferred on these religious. Nevertheless, the tenor and even the terms of these Apostolic Constitutions show that even at its inception the Society saw spring up within it various germs of discord and jealousies, which not only divided the members, but prompted them to exalt themselves above other religious orders, the secular clergy, the universities, colleges, public schools and even the sovereigns who had admitted and welcomed them in their realms. These troubles and dissensions were sometimes caused by the character of the Society's vows, by its power to admit novices to the vows, to dismiss from the Society, to present its subjects for ordination without any ecclesiastical title and without having made solemn vows. Moreover, it was in conflict with the decisions of the Council of Trent and of Pius V, our predecessor, both with regard to the absolute power arrogated by the General, as well as in other articles which not only relate to the government of the Society, but also on different points of doctrine, and in the exemptions and privileges which the ordinaries and other dignitaries both ecclesiastical and secular claim to be an invasion of their jurisdiction and their rights. In brief, there is scarcely any kind of a grave accusation that has not been brought against this Society, and in consequence, the peace and tranquillity of Christendom has been for a long time disturbed.
"Numberless complaints backed by the authority of kings and rulers have been urged against these religious at the tribunals of Paul IV, Pius V and Sixtus V. Thus, Philip II, King of Spain, laid before Sixtus V not only the urgent and grave personal reasons which prompted his action in this matter, but also the protest of the Spanish Inquisition against the excessive privileges of the Society. His majesty also complained of the Society's form of government, and of points in the Institution which were disputed by some of the members of the Society who were conspicuous for their knowledge and piety, and he asked the Sovereign Pontiff to name a commission for an Apostolic visitation of the Society.
"As the zealous demands of Philip seemed to be based on justice and equity, Sixtus V appointed as visitor Apostolic a bishop generally recognized for his prudence, virtue and intellectual gifts. A congregation of cardinals was also instituted to dispose of the matter, but the premature death of Sixtus prevented any action. On the other hand, the first act of Gregory XIV on his accession to the Chair of Peter was to give by his Bull of June 28, 1591, the most extensive approval of the Institute. He confirmed and ratified all the privileges accorded by his predecessors, and especially that of dismissal from the Order without juridical procedure, that is to say without having taken any previous information, without drawing up any indictment, without observing any legal process, or allowing any delay, even the most essential, but solely on the inspection of the truth of the fact and without regard to the fault or whether it or the attendant circumstances sufficiently justified the expulsion of the person involved.
"Moreover, Pope Gregory absolutely forbade under pain of excommunication ipso facto, any direct or indirect attack on the institute, the constitutions, or the decrees of the Society, or any attempt to change them, although he permitted an appeal to himself or his successors, either directly or through the legates and nuncios of the Holy See, and also the right to represent whatever one might think should be added, modified or retrenched.
"However, all these precautions did not avail to silence the clamorous complaints against the Society. On the contrary, strife arose everywhere about the doctrines of the Order, which many maintained were totally opposed to the orthodox faith and sound morality. The Society itself was torn by internal dissensions while this external warfare was going on. It was also everywhere reproached with too much avidity and eagerness for earthly goods and this complaint caused the Holy See much pain and exasperated many rulers of nations against the Society. Hence, to strengthen themselves on that point these religious, wishing to obtain from Paul V of happy memory a new confirmation of their Institute and their privileges, were compelled to ask for a ratification of some decrees published in the fifth general congregation and inserted word for word in his Bull of September 14, 1606. These decrees expressly declared that the Society assembled in general congregation had been compelled both by the troubles and enmities among the members, and by the charges from without, to formulate the following statute: —
"'Our Society which has been raised up by God for the propagation of the Faith and the salvation of souls, is enabled by the proper functions of its Institute which are the arms of the spirit to attain under the standard of the Cross the end it proposes, with edification to the neighbor and usefulness to the Church. On the other hand, it would do harm and expose itself to the greatest danger if it meddled in affairs of the world and especially with what concerns the politics and government of States. But, as in these unfortunate times our Order, perhaps because of the ambition or indiscreet zeal of some of its members, is attacked in different parts of the world and is complained of to certain sovereigns whose consideration and affection we have been bidden by St. Ignatius to preserve so that we may be more acceptable to God, and as, besides, the good odor of Jesus Christ is necessary to produce fruits of salvation, this congregation is of the opinion that it is incumbent upon all to avoid as far as possible even the appearance of evil, and thus to obviate the accusations that are based on unjust suspicions. Hence, the present decree forbids all under the most rigorous penalties to concern themselves in any way with public affairs, even when invited to do so or when for some reason they may seem to be indispensable. They are not to depart from the Institute of the Society no matter how entreated or solicited, and the definitors are to lay down rules and to prescribe the means best calculated to remedy abuses in cases which may present themselves.'
"We have observed with bitter grief that these remedies and many others subsequently employed failed to put an end to the troubles, complaints and accusations against the Society, and that Urban VIII, Clement IX, Clement X, Clement XI, Clement XII, Alexander VII, Alexander VIII, Innocent X, Innocent XI, Innocent XII, Innocent XIII, and Benedict XIV were unable to give the Church peace. The constitutions which were drawn up with regard to secular affairs with which the Society should not concern itself, whether outside of these missions or on account of them, failed to have any result. Nor did they put an end to the serious quarrels and dissensions caused by members of the Society with the ordinaries and, religious orders, or about places consecrated to piety, and also with communities of every kind in Europe, Asia and America; all of which caused great scandal and loss of souls. The same was true with regard to the practice and interpretation of certain pagan ceremonies which were tolerated and permitted in many places while those approved of by the Universal Church were put aside. Then, too, there was the use and interpretation of maxims which the Holy See deemed to be scandalous and evidently harmful to morality. Finally, there were other things of great moment and of absolute necessity for the preservation of the dogmas of the Christian religion in its purity and integrity which in our own and preceding centuries led to abuses and great evils such as the troubles and seditions in Catholic states, and even persecutions of the Church in some provinces of Asia and Europe.
"All of our predecessors have been sorely afflicted by these things, among others Innocent XI of pious memory, who forbade the habit to be given to novices; Innocent XIII, who was obliged to utter the same threat; and, finally, Benedict XIV, who ordered a visitation of the houses and colleges of our dear son in Christ, the most faithful King of Portugal and the Algarves. But the Holy See derived no consolation from all this; nor was the Society helped; nor did Christianity secure any advantage from the last letter, which had been rather extorted than obtained from our immediate predecessor Clement XIII (to borrow the expression employed by Gregory X in the Ecumenical Council of Lyons.)
"After so many terrible shocks, storms and tempests, the truly faithful hope to see the day dawn which will bring peace and calm. But under the pontificate of our predecessor Clement XIII, the times grew more stormy. Indeed, the clamors against the Society augmented daily and in some places there were troubles, dissensions, dangerous strifes and even scandals which, after completely shattering Christian charity, lighted in the hearts of the faithful, party spirit, hatred and enmity. The danger increased to such a degree that even those whose piety and well-known hereditary devotion to the Society, namely our very dear sons in Jesus Christ, the Kings of France, Spain, Portugal and the Two Sicilies, were forced to banish from their kingdoms, states and provinces all the religious of this Order; being persuaded that this extreme measure was the only means of remedying so many evils and putting an end to the contentions and strife that were tearing the bosom of Mother Church.
"But these same kings, our very dear sons in Jesus Christ, thought that this remedy could not be lasting in its effects or could avail to tranquillize Christendom unless the Society was altogether abolished and suppressed. Hence, they made known to Clement XIII their desire in this matter and asked him with one accord and with all the authority they possessed, adding also their prayers and entreaties to bring about in that way the perpetual tranquillity of their subjects and the general good of the Church. But the sudden death of that Pontiff checked all progress in the matter. Hardly, however, had we, by the mercy of God, been elevated to the Chair of St. Peter, than the same prayers were addressed to us, the same insistent demands were made and a great number of bishops and other personages illustrious by their learning, dignity and virtue united their supplications to this request.