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1541: The Order of the Jesuits was founded in 1541. We give the following quotations from the Encyclopedia Britannica.
"The Company of the Jesuits was founded by Don Inigo de Loyola (Ignatius Loyola, a Jew), a Spanish nobleman and soldier, on April 5, 1541, at the church of Saint Paul without the Walls, near Rome, under the sanction of the Pope, Paul III. It has six grades. These are novices, scholastics, temporal, coadjutors, professed of the three vows, and professed of the four vows, the latter two grades being the only ones which confer a share in the government and eligibility for the offices of the society. Its head, virtually a commander‑in‑chief, is known as the General. He wields absolute power over the members who are pledged to blind obedience. The General claims his authority from the Pope."
The "fourth vow" is one of special allegiance to the Pope promising to go in obedience to him for missionary purposes whensoever and whithersoever he may order, a pledge seriously qualified in practice, however, by the power given to the general of alone sending out or recalling any missionary.
"The question has long been hotly debated whether, in addition to these six avowed grades, there be not a seventh, answering in some degree to the Tertiaries of the Franciscan and Dominican orders, secretly affiliated to the society, and acting as its unsuspected emissaries in various lay positions. This class is styled in France 'Jesuits of the short robe,' and some evidence in support of its actual existence was alleged during the lawsuits against the company under Louis XV. The Jesuits themselves deny the existence of any such body, and are able to adduce the negative disproof that no provision for it is to be found in their constitutions. On the other hand, there are clauses therein which make the creation of such a class perfectly feasible if thought expedient.
�One is the power given to the general to receive candidates secretly, and to conceal their admission, for which there is a remarkable precedent in the case of Francis Borgia, Duke of Gandia, afterwards himself general of the society; the other is an even more singular clause, providing for the admission of candidates to the company by persons who are not themselves members of it...
�The general, who should by the statutes of the society reside permanently at Rome, holds in his hands the right of appointment, not only to the office of provincial over each of the great districts into which the houses are mapped, but to the offices of each house in particular, no shadow of electoral right or even suggestion being recognized. The superiors and rectors of all houses and colleges in Europe must report weekly to their provincial on all matters concerning the members of the society and all outsiders with whom they may have had dealings of any sort.
�The provincial, for his part, must report monthly to the general, giving him a summary of all details which have reached himself. But, as a check on him, all superiors of houses in his province are to make separate reports directly to the general once in three months, and further to communicate with him, without delay, every time any matter of importance occurs, irrespective of any information which the provincial may have forwarded.
�Nor is this all; an elaborate system of espionage and deletion forms part of the recognized order of every house, and, in direct contrast to the ancient indictment and confession of faults in open conventual chapter, every inmate of a house is liable to secret accusation to its superior, while the superior himself may be similarly deleted to the provincial or the general.
�Nor is the general himself exempt from control on the part of the society, lest by any possible error he be unfaithful to its interests. A consultative council is impose on him by the general congregation, consisting of six persons, whom he may neither select nor remove, namely, four assistants, each representing a nation, an admonisher or adviser (resembling the adulates of a military commander) to warn him of any faults or mistakes, and his confessor. One of these must be in constant attendance on him; and, while he is not at liberty to abdicate his office, nor to accept any dignity or office outside it without the assent of the society, he may yet be suspended or deposed by its authority.
�There would seem at first to be an effectual external check provided, however, in the fact that, while all the officers of the society, except the council aforesaid, hold of the general, he in turn holds the Pope, and is his liegeman directly, as well as in virtue of the fourth vow, which he has taken in common with the other professed. But such is the extraordi�nary skill with which the relations of the society to the papacy were originally drafted by Loyola, and subsequently worked by his successors, that it has always remained organically independent, and might very conceivably break with Rome without imperiling its own existence.
�The general has usually stood towards the Pope much as a powerful grand feudatory of the Middle Ages did towards a weak titular lord paramount, or perhaps as the captain of a splendid host of 'Free Companions' did towards a potentate with whom he chose to take temporary and precarious service; and the shrewd Roman populace have long shown their recognition of this fact by styling these two great personages severally the 'White Pope' and the 'Black Pope.'
�In truth the society has never, from the very first, obeyed the Pope, whenever its will and his happened to run counter to each other. The merited odium which has overtaken the Inquisition, usually officered by Dominicans, has induced the Jesuits, whose own controversial methods had been different, to disclaim all connection with that tribunal, and to represent their society as free from complicity in its acts. But, in truth, it was Ignatius Loyola himself who procured its erection in Portugal in 1545‑6, and F. Nithard, one of the very few Cardinals of the society, was inquisitor‑general of that kingdom in 1655.
�The first successes of the Indian mission were entirely amongst the lowest class; but when Robert de'Nobili, to win the Brahmins, adopted their insignia and mode of life in 1605, a step sanctioned by Gregory XV, in 1623, the fathers who followed his example pushed the new caste‑ feeling so far as absolutely to refuse the ministrations and sacraments of religion to the pariahs, lest the Brahmin converts should take offense, an attempt which was reported to Rome by Norbert, a Capuchin, and by the bishop of Rosalia, and was vainly censured in the pontifical briefs of Innocent X in 1645, Clement IX in 1669, Clement XII in 1734 and 1739, and Benedict XIV, in 1745. The 'Chinese rites,' assailed with equal unsuccess by 9 popes, were not finally put down until 1744, by a bull of Benedict XIV...
�By these rites the Jesuit missionaries had virtually assimilated Christianity to heathenism, and their practical reply in opposition to a papal decree in 1700 was to obtain an edict from the emperor of China declaring that there was nothing idolatrous or superstitious in the inculpated usages, while in 1710 they flung Cardinal Tournon, legate of Clement XI, into the prison of the Inquisition at Macao, where he perished.
�Finally, they disobeyed the brief of suppression issued by Clement XIV in 1773, which enjoined them to disperse at once, to send back all novices to their houses, and to receive no more members. It is thus clear that the society has always regarded itself as an independent power, ready indeed to cooperate with the papacy so long as their roads and interests are the same, and to avail itself to the uttermost of the many pontifical decrees in its own favor, but drawing the line far short of practical submission when their interest diverge."
The Jesuit power [which has, since it creation, been under total control of the Jews], appeared much weakened in England by the rise of the Jewish Power with the advent of Cromwell, persisted nevertheless in its efforts to recapture its former status in that land. During the reign of James II, it schemed and intrigued incessantly through its representatives Father St. Germain [Once regent of the Jesuit College of Clermont] and his successor Father Columbiere. (D. Jones, The Secret History of White‑Hall, 1697, p. 41)
After the enactment of the limitation of the English throne to Protestant succession the Jesuit diplomatists were hard put. To quote the Encyclopedia further:
"After many difficulties they had succeeded in getting a footing in France, through the help of Duprat, bishop of Clermont, who founded a college for them in 1545 in the town of Billom, besides making over to them his house at Paris, the Hotel de Clermont, which became the nucleus of the afterwards famous college of Louis‑le‑Grand, while a formal legalization was granted to them by the states‑ general at Poissy in 1561."
From the Jesuit College at Ingolstadt is said to have issued the sect known as "The Illuminati of Bavaria" founded by Adam Weishaupt [a Jew] under the guidance of Nicolai, in 1776. Weishaupt, its nominal founder, however, seems to have played a subordinate though conspicuous role in the organization of this sect. (See The Illuminati Of Bavaria ‑‑ Founded 1776)
On July 21, 1773, the Pope had abolished the order of Jesuits but Frederick II of Prussia encouraged and protected them with a view no doubt of using their political knowledge and skill against the Bourbons, the Hapsburgs and the Pope.
The well‑known authority on theocratic organizations, Heckethorn, writes the following concerning the Jesuits: "There is considerable analogy between Masonic and Jesuitic degrees; and the Jesuits also tread down the shoe and bare the knee, because Ignatius Loyola thus presented himself at Rome and asked for the confirmation of the order.
Not satisfied with confession, preaching, and instruction, whereby they had acquired unexampled influence, they formed in Italy and France, in 1563, several 'Congregations,' i.e. clandestine meetings held in subterranean chapels and other secret places. the Congregationists had a sectarian organization, with appropriate catechisms and manuals, which had to be given up before death, wherefore very few copies remain. (Heckethorn, Secret Societies of all Ages and Countries, Vol. II, p. 296)
To show the further similarity of the Jesuit‑Judaic‑ Masonic‑Gnostic‑Brahmin‑Illuminati theology we now quote from a MS. in the library of the Rue Richelieu at Paris entitled Histoire des congregations et sodalites jesuitiques depuis 1563 jusqu'au temps present (1709). (Schaff‑Herzog, The Encyclopedia of Religious Knowledge, Art. Jesuits)
"Initiation. From this, as well as other works, we gather some of the ceremonies with which aspirants were initiated into the Order. Having in nearly all Roman Catholic countries succeeded in becoming the educators of the young, they were able to mold the youthful mind according to their secret aims. If then, after a number of years, they detected in the pupil a blind and fanatic faith, conjoined with exalted pietism and indomitable courage, they proceeded to initiate him; in the opposite case, they excluded him.
�The proofs lasted twenty‑four hours, for which the candidate was prepared by long and severe fasting, which, by prostrating his bodily strength, inflamed his fancy, and, just before the trial, a powerful drink was adminis�tered to him.
�Then the mystic scene began ‑‑ diabolical apparitions, evocation of the dead, representations of the flames of hell, skeletons, moving skulls, artificial thunder and lightning, in fact, the whole paraphernalia and apparatus of the ancient mysteries. If the neophyte, who was closely watched, showed fear of terror, he remained for ever in the inferior degree; but if he bore the proof well, he was advanced to a higher grade.
�At the initiation into the second degree (Scholastici) the same proofs, but on a grander scale, had to be undergone. The candidate, again prepared for them by long fastings, was led with his eyes bandaged into a large cavern, resounding with wild howlings and roarings, which he had to traverse, reciting at the same time prayers specially appointed for that occasion. At the end of the cave he had to crawl through a narrow opening, and while doing this, the bandage was taken from his eyes by an unseen hand, and he found himself in a square dungeon, whose floor was covered with mortuary cloth, on which stood three lamps, shedding a feeble light on the skulls and skeletons ranged around.
�This was the Cave of Evocation, the Black Chamber, so famous in the annals of the Fathers. Here, giving himself up to prayer, the neophyte passed some time, during which the priests could, without his being aware of it, watch his every movement and gesture.
�If his behavior was satisfactory, all at once two brethren, representing archangels, presented themselves before him, without his being able to tell whence they had so suddenly started up, a good deal can be done with properly fitted and oiled trap‑doors, and, observing perfect silence, bound his forehead with a white band soaked with blood, and covered with hieroglyphics; they then hung a small crucifix round his neck, and a small satchel containing relics, or what did duty for them.
�Finally, they took off all his clothing, which they cast on a pyre in one corner of the cave, and marked his body with numerous crosses, drawn with blood. At this point, the hierophant with his assistants entered, and, having bound a red cloth round the middle of the candidate's body, the brethren, clothed in bloodstained garments, placed themselves beside him, and drawing their daggers, formed the steel arch over his head.
�A carpet being then spread on the floor, all knelt down and prayed for about an hour, after which the pyre was secretly set on fire; the further wall of the cave opened, the air resounded with strains, now gay, now lugubrious, and a long procession of specters, phantoms, angels, and demons filed past the neophyte like the 'supers' in a pantomime.
�Whilst this farce was going on, the candidate took the following oath: 'In the name of Christ crucified, I swear to burst the bonds that yet unite me to father, mother, brothers, sisters, relations, friends; to the King, magistrates, and any other authority, to which I may ever have sworn fealty, obedience, gratitude, or service.
�I re�nounce...the place of my birth, henceforth to exist in another sphere. I swear to reveal to my new superior, whom I desire to know, what I have done, thought, read learnt, or discov�ered, and to observe and watch all that comes under my notice. I swear to yield myself up to my superior, as if I were a corpse, deprived of life and will. I finally swear to flee temptation, and to reveal all I succeed in discovering, well aware that lightning is not more rapid and ready than the dagger to reach me wherever I may be.'
�The new member having taken this oath was then introduced into a neighboring cell, where he took a bath, and was clothed in garments of new and white linen. He, then, finally repaired with the other brethren to a banquet, where he could with choice food and wine compensate himself for his long abstinence, and the horrors and fatigues he had passed through.
�In 1614, there was published at Cracow what purported to be the Secret Instructions given to members of the Society of Jesus. It is said that Hieronymus Zahorowski, who had recently severed his connection with the society, published the book with the cooperation of Count George Zbraski and other polish enemies of the order but the repudiation or the work by the society is no conclusive evidence of its spuriousness as it has been its policy from the beginning to deny all discreditable reports and to take the chance of being proved unver�acious." (Schaff‑Herzog, Art. Jesuits)
It will suffice to give the headings of the chapters forming the Book of Secret Instruction of the Society of Jesus. (Heckethorn, Vol. II, p. 302) The Preface specially warns superiors not to allow it to fall into the hands of strangers, as it might give them a bad opinion of the Order. The Chapters are headed as follows:
"I. How the Society is to proceed in founding a new establishment.
II. How the Brethren of the Society may acquire and
preserve the friendship of Princes and other distinguished Personages.
III. How the Society is to conduct itself towards those
who possess great influence in a state; and who, though they are not rich, may yet be of service to others.
IV. Hints to Preachers and Confessors of Kings and great personages.
V. What conduct to observe toward the clergy and other religious orders.
VI. How to win over rich widows.
VII. How to hold fast widows and dispose of their property.
VIII. How to induce the children of widows to adopt a life of religious seclusion.
IX. Of the increase of College revenues.
X. Of the private rigor of discipline to be observed by the society.
XI. How 'Ours' shall conduct themselves toward those that have been dismissed from the society.
XII. Whom to keep and make much of in the society.
XIII. How to select young people for admission into the society, and how to keep them there.
XIV. Of reserved cases, and reasons for dismissing from the society.
XV. How to behave towards nuns and devout women.
XVI. How to pretend contempt for riches.
XVII. General means for advancing the interests of the society.
The intermeddling of this society in the affairs, political, ecclesiastical and civil, of many countries, is related in numerous works, and repeatedly produced the suppression and expulsion of the order, though it constantly reappeared with new names. In 1716 the French army was infested with Jesuitical and anti‑Jesuitical societies. The Parliament of Paris suppressed them in 1762. They were abolished by papal bull in 1773 at the demand of France, Spain, Portugal, Parma, Naples and Austria. They are, however, still to be found everywhere, and they hold considerable property in England. A modern writer justly calls the 'Black International.'"
Historically, the Jesuits are given credit for the Gunpowder Plot of 1605, fomenting the Thirty years war, the encouragement of the aspiration of Mary Stuart which led to her execution, the Revocation of the Edict of Nantes by Louis XIV, 1685, and numerous other great events of history. Which is no doubt true as the Protocols attest that the Jews have been behind every revolution and war in the world for more than a thousand years. The Sanfedesti was founded at the epoch of the suppression of the Jesuits for the defense of religion, the privileges and jurisdiction of Rome and the temporal power of the popes. Their successors were the Calderari. (Occult Theocracy, pp. 308‑318)