Chapter I: Preface

The civil institutions of the United States could not have been formed without the separation of Church and State, and could not continue to exist if they were again united. Christianity could not maintain its primitive purity if politics and religious faith were mingled together; nor could the State preserve its capacity to provide for the general welfare if subjected to the dominion of ecclesiastical authority. Our success as a nation is mainly attributable to the fact that these sentiments are deeply imbedded in the American mind.

A party pledged to restore to the pope the temporal power which the Italian people have taken away, must necessarily be _politico-religious_ in character, because it proposes to interfere with the temporal affairs of one of the European nations. And if the attempt to do this is justified upon the ground that such restoration involves religious duty, any one can see that the obligation is the same in the United States as in Italy, for the laws of God do not shift to suit the exigencies of human affairs.

In the times before the Reformation the temporal affairs of Governments were required to conform to the commands of the ecclesiastical authority--that is, the pope--and it was held to be a necessary and essential part of religion that this union should be continued, no matter what might be the degree of popular ignorance and humiliation. The founders of our Government started out upon a different theory, believing it to be their duty to separate "the things of God" from "the things of Cæsar," so that each could reach perfection in its own distinct sphere. Therefore, it is clear that a _politico-religious_ party in this country, pledged to unite Church and State in Italy, against the expressed will of the Italian people, not only must oppose one of the fundamental principles of our Government, but disturb the public peace.

To my mind it is also clear that a nation acts politically, and not religiously, when it decides upon the structure of its temporal Government--that is, whether its affairs shall be managed by an absolute or elective monarch, or by machinery provided by a written constitution. I have, therefore, refrained from the discussion or criticism of religious belief--as it is understood in the American sense--any further than it is made the pretext for the reversal of this opinion, so generally prevalent in this country. It would be an evil day for the people of the United States if they should be persuaded to permit any power whatsoever, whether temporal or spiritual, at home or abroad, to share with them any portion of their political authority, or to dictate, in any degree, the measures of their civil polity.

In reminding those into whose hands this volume may chance to fall, of their obligations of citizenship under our popular form of government, I have found it absolutely necessary to portray the character of the Jesuits, but for whom, in my opinion, there would be but little to disturb us. This society has nothing in common with American ideas or principles. It represents monarchism in its most despotic and obnoxious form, by requiring each of its members to impersonate the most abject servility, and to accept this humiliation as an absolutely necessary part of religious faith. It has had a history unlike that of any other society in the world. In pointing out its origin and tracing its footprints among the nations, I have relied upon the most undoubted authority, much of which is furnished by Jesuit authors. A careful examination of the evidence will leave the mind of the reader in no doubt as to the odium which rested upon the society from the beginning, as well as the manner in which it has disturbed the quiet of the nations, defied the popes themselves when adverse to them, and disregarded the interest, welfare, and harmony of the Church it professed to serve, when required by its general.

I have deemed it important to trace out some of the leading events which have transpired under the pontificates of Gregory XVI, Pius IX, and Leo XIII, up to the present time. In this way only is it possible to understand the full meaning of the revolution which led to Italian unity and the overthrow of the temporal power of the pope by Roman Catholic populations, and what is involved in the demand for its restoration. In doing this I have considered only such matters as are _politico-religious_, in the sense common among the people of the United States, and which can not be made a part of religious faith without doing violence to the recognized spirit of our civil institutions. Thus I have avoided any conflict with those who prefer the Roman Catholic to the Protestant form of religious belief, for the express reason that I have neither the purpose nor desire to question their right to do so. It seems to me that the constitutional guarantee which protects this right ought to be satisfactory to all, and can not be disturbed without imperiling our Government. Therefore, all I desire will be accomplished if I shall succeed in convincing thoughtful Roman Catholics that it will be far better for all of us if they shall decline to accept the _politico-religious_ teachings of the Jesuits as a part of their religious faith, and content themselves without interference with the political affairs of their Christian brethren in Italy. They may maintain fidelity to the Government as patriotically as professed Protestants, without abating their devotion to the spiritual doctrines which prevailed in their Church before the fall of the Roman Empire enabled the popes to place the crown of temporal royalty upon their heads. To this end I would, if permitted, appeal to that portion of our population in all sincerity, and invoke the exercise of their intelligence no less than their patriotism. And if any of them shall peruse this volume, and carefully consider its contents, they will see that what I have written centers in the hope that the Protestants and Roman Catholics of the United States shall live together in the concord of Christian fellowship, emulating each other in those things that shall tend most to promote their mutual happiness, and preserve for their common posterity the civil and religious liberty guaranteed by our Constitution and laws.

There are abundant evidences to show that the Jesuits have adopted a loose code of morality, upon which they have built up a system of "moral theology" as irreconcilable with the true teachings of the Roman Catholic religion as they are with the well-established doctrines of all Protestant Christians. But I have refrained from any discussion of these, not only because this is sufficiently done by Pascal and Bert, in France, and by numerous American authors, but because my main object is to show that the triumph of the Jesuits in this country would bring about such a condition of things as would imperil our civil institutions. They teach as _religious_ doctrines necessary to salvation the following: That the State must be reunited with the Church, and be required to obey its spiritual commands in the enactment of laws; that the Roman Catholic religion shall be established by law as the only true religion, and every other form of religious belief treated and punished as heresy; that, along with this destruction of the freedom of religious belief, there must be corresponding restrictions placed upon the liberty of speech and of the press; that the Roman Catholic Church shall be recognized as an organization exempt from obedience to all our laws relating to the ownership and management of real property; that the clergy of that Church shall be also exempt from obedience to the laws as other citizens, and shall obey only such as the pope may prescribe; and that our common-school system of education must be absolutely and entirely destroyed. If, in these things, the Jesuits should obtain success, our Government would necessarily come to an end; and what this volume contains has been written alone with the view of making this question plain and palpable to the ordinary reader. I have written from the standpoint of an American citizen, thoroughly impressed with the belief that this is the most prosperous country in the world, and not from that of a theologian. About the duties and obligations of the former to the Government, I assume to have learned something from both instinct and education; but about the metaphysical subtleties of the theologians, I do not trouble myself.

I know how difficult it is to escape the accusation of a persecuting spirit from those who, like the Jesuits, allow nothing for honest differences of opinion. This, however, ought not to be permitted to interfere with the plain and obvious duty of defending our civil institutions from any assault made upon them, no matter by whom, or in whose name, the assailing forces shall be marshaled. With the consciousness, therefore, that this volume may subject me to the imputation of uncharitableness from some upon whom I would inflict no injury in return, I have expressed myself with candor and fairness, and have written nothing in malice.

R.W.T.

Terre Haute, 1894.

CONTENTS.

CHAPTER I.

INTRODUCTORY.

Abolition of the Pope's Temporal Power--The Pope commands
its Restoration--Organization for that Purpose--Duties of
American Citizens, 15

CHAPTER II.

IGNATIUS LOYOLA, FOUNDER OF THE ORDER.

Ignatius Loyola, the Founder of the Jesuit Society--His Original
Purpose to reform the Church, and to establish his Society
in Palestine--Having failed, he was compelled to have it approved
by the Pope--This was done by Paul III, after the
Constitution was amended, 32

CHAPTER III.

THE CONSTITUTION OF THE SOCIETY.

(The Constitution of the Jesuits) Entirely Monarchical--Substitutes
the General for God upon Earth--Sin committed with
out Offense when the General commands it--The General Independent
of the Pope--The Society obey him alone, 49

CHAPTER IV.

GOVERNMENT OF THE SOCIETY.

Loyola, a "Soldier of Fortune"--His Monarchical Government--His
Unpopularity among the Dominican Monks--His Plottings
against the Franciscans at Saragossa and Condemnation
by the Church Authorities--His Success Accomplished
only by aid of Monarchical Power, 66

CHAPTER V.

STRUGGLES AND OPPOSITION.

Conduct of the Jesuits at Toledo in Spain--Opposition of the
Church Authorities to them--They again get Protection from
Royal Power--The Effort to get into France--Opposition of
the French People to them--Long Continued Struggle, 84

CHAPTER VI.

THE STRUGGLE FOR FRANCE.

Continued Struggle of the Jesuits to get into France--Resisted
by the Parliament--Their Intrigues and Reliance upon Royal
Power--Council at Poissy--Attended by the Jesuit General,
who suppressed Discussion with Protestants--Their Reliance
upon Catharine de Medicis--Her Aid in the St. Bartholomew
Massacre, 99

CHAPTER VII.

THE SOCIETY ENTERS GERMANY.

Jesuit Efforts to get into Germany--Less Difficulty than in
France--When they reached there, Protestants and Roman
Catholics living in Peace--Jesuit German College at Rome--Teaching
Treason to German Youth as a Religious Duty, 114

CHAPTER VIII.

THE JESUITS IN ENGLAND.

Plottings of the Jesuits in England--Their Opposition to Religious
Toleration--Opposition to Elizabeth by the Pope, and her
Trial at Rome--Papal Decree dethroning her, and releasing
the English People from their Allegiance to her, 130

CHAPTER IX.

JESUIT INFLUENCE IN INDIA.

Jesuit Mission to India--Imposition of Xavier upon the Monks at
Goa--His Pretended Miracles, 152

CHAPTER X.

IN PARAGUAY.

The Jesuits in Paraguay--Their Government of the Indians--Their
Resistance to the Authority of the Spanish and the Portuguese
Governments, 168

CHAPTER XI.

THE PORTUGUESE AND THE JESUITS.

Conflict between the Portuguese and the Jesuits--Charges
against them laid before the Pope, Benedict XIV--Investigation
ordered 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 the
Suppression of the Jesuits, but was murdered--They were
suppressed by Clement XIV, who was poisoned--His Decree
of Suppression, 217

CHAPTER XIV.

RE-ESTABLISHMENT.

The Jesuits evade the Decree of the Pope suppressing them, and
seek Shelter in Russia and Prussia--They were re-established
by Pius VII, to aid the "Allied Powers" to perpetuate
Monarchism, 236

CHAPTER XV.

RE-ENTERING SPAIN.

The Jesuits re-enter Spain--They support Ferdinand VII in
trampling upon the Constitution--They arouse a Revolutionary
Spirit among the People, 257

CHAPTER XVI.

REVOLUTIONS IN SOUTHERN EUROPE.

Retrogressive Policy of Gregory XVI--He holds the Italians in
Subjection by the Austrian Army--Is succeeded by Pius IX
during the Revolution, 282

CHAPTER XVII.

TEMPORAL POWER OF THE POPE OVERTHROWN.

Pius IX unable to quiet the Revolution--He drives the Jesuits
out of Italy--Italy unites with Sardinia--Italian Independence
established, and the Temporal Power of the Pope abolished--Terms
of 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 of
Pius IX--Demand for the Restoration of the Temporal
Power--An Act of Infallibility--Leo XIII elected--Educated
by the Jesuits--Refused to be reconciled to Modern Progress--His
Encyclical--Demands Temporal Power--Prefers
the Middle Ages--His Jesuit Training, 329

CHAPTER XIX.

PRESENT ATTITUDE OF THE PAPACY.

The Faithful in the United States required to organize to restore
the Temporal Power--That Question an International One--Its
Opposition to the Policy of this Country--Opinion of
Leo XIII upon Freedom of the Press--He condemns Separation
of Church and State--Politico-Religious Questions, 347

CHAPTER XX.

THE CHURCH AND THE STATE.

Doctrines maintained by Leo XIII before he became Pope--The
Union of Church and State--Absolute Obedience to the
Church, 366

CHAPTER XXI.

THE CHURCH SUPREME.

The Church the Mistress of all Nations--Its Right to command
Universal Obedience--The School Question--Mgr. Satolli, the
Vice-Pope--His Theory as dictated by the Pope--Our Common
Schools Heretical--Must be superseded by Parochial
Schools, where Religion is taught, 388

CHAPTER XXII.

JESUITICAL TEACHINGS.

Doctrines of Thomas Aquinas--Also those of the Jesuits--_De
jure_ 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--Its
Definition and Meaning--Extends the Jurisdiction of the
Pope--Gives him Authority over Politico-Religious Questions
throughout the World, 427

CHAPTER XXIV.

THE CHURCH AND LITERATURE.

Papal Teachings by Means of Literature--Arraignment of American
Institutions--Attack upon the Liberties of the People--Free
Institutions are Heretical--Religion requires their
Overthrow, 443

CHAPTER XXV.

INTRIGUES AND INTERPRETATIONS.

The Temporal Power Hurtful to the Church--Has led to its
Disintegration--Maintained by Oppressions--Designed to check
the Reformation--Infallibility Essential to it--Jesuit Influence
in the Council of Trent--Perversions of Scripture--Infallibility
not decreed by the Council of Trent, 463

CHAPTER XXVI.

CONCLUSION.

The Vatican Council--Effect of the Decree of Infallibility--The
Bull _Unam Sanctam_ of Boniface VIII--Absolute Dominion
over Peoples and Nations--Necessity of Guarding against it
in the United States--Importance of Common Schools--The
Duty of keeping them free from Jesuit Control, 479

Footprints of the Jesuits.