[687] Ignatius was fond of recalling these accusations and acquittals. In a celebrated letter to the King of Portugal he said that he had been eight times accused of heresy and as often acquitted, and that these accusations had really arisen, not from any associations he had ever had with schismatics, Lutherans, or Alumbrados (heretical Mystics), but from the astonishment caused by the fact that he, an unlearned man, should presume to speak about things divine (Cartas de San Ignacio, etc., No. 52).
[688] At the time of Ignatius’ death (1556), “the Professed of the Four Vows,” who were the Society in the strictest sense, and who alone had any share in its government, numbered only thirty-five.
[689] The Society came to consist of (1) Novices who had been carefully selected (a) for the priesthood, or (b) for secular work, or (c) whose special vocation was yet undetermined—the Indifferents; (2) the Scholastics, who had passed through a noviciate of two years, and who had to spend five years in study, then five years as teachers of junior classes; (3) Coadjutors, spiritual or temporal—the one set sharing in all the missionary work of the Society, preaching or teaching, the other in the corresponding temporal duties; (4) the Professed of the Four Vows, who were the élite of the Society, and who alone had a share in its government. Heads of Colleges and Residences were taken from the third class.
[690] This diary was used by Yigilio Nolarci in his Compendio della Vita di S. Ignatio di Loiola (Venice, 2nd ed., 1687), pp. 197-211.
[691] Symonds, The Renaissance in Italy, The Catholic Reaction (London, 1886), i. 293, 294.
[692] Cf. vol. i. p. 142.
[693] Many of Loyola’s letters are addressed to these ladies: Cartas, i. pp. 1, 4, 23, to Inés Pascual; pp. 16, 63, 112, 279, to Isabella Roser; pp. 34, 44, 177, to Teresa Rejadella de St. Clara, a nun.
[694] Cf. Cartas, i. pp. 291, 470, 471.
[695] Sources: The Canons and Decrees of the Council of Trent (London, 1851); Theiner, Acta genuina Concilii Tridentini (1875); Dollinger, Ungedruckte Berichte und Tagebücher zur Geschichte des Concils von Trient (Nördlingen, 1876); Grisar, Iacobi Lainez Disputationes Tridentinæ (Innsbruck, 1886); Le Plat, Monumentorum ad historiam Concilii Tridentini potissimum illustrandum spectantium amplissima collectio (Louvain, 1781-87), Paleotto, Acta Concilii Tridentini, 1562-63; Planck, Anecdota ad Historiam concilii Tridentini pertinentia (Göttingen, 1791-1818); Sickel, “Das Reformations-Libell Ferdinands I.” (in Archiv für österreichische Geschichte, xiv., Vienna, 1871), Catechismus Romanus (Paris, 1635); Denzinger, Enchiridion (Würzburg, 1900).
Later Books: Maurenbrecher, “Tridentiner Concil, Vorspiel und Einleitung” (in the Historisches Taschenbuch, sechste Folge, 1886, pp. 147-256), “Begrundung der katholischen Glaubenslehre” (in the Hist. Tasch. 1888, pp. 305-28), and “Die Lehre von der Erbsunde und der Rechtfertigung” (in the Hist. Tasch. 1890, pp. 237-330); Harnack, History of Dogma, vii. (London, 1899); Loofs, Leitfaden zum studium der Dogmengeschichte (Halle, 1893); R. C. Jenkins, Pre-Tridentine Doctrine (London, 1891); Froude, Lectures on the Council of Trent (London, 1896); Sickel, Zur Geschichte des Concils von Trient (Vienna, 1872), and Die Geschäfts-ordnung des Concils von Trient (Vienna, 1871); Milledonne, Journal de Concile de Trente (Paris, 1870); Braunsberger Entstehung und erste Entwicklung der Katechismen des Petrus Canisius (Freiburg i. B. 1893); Dejob, De l’influence du Concile de Trente (Paris, 1884); Paolo Sarpi, History of the Council of Trent (London, 1619); Lettere di Fra Paolo Sarpi (Florence, 1863).