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420. Ferrariae interim P. Claudius Jaius in consuetis pietatis exercitationibus perseverabat, Ducis Herculis confessiones in certis quibusdam ac solemnioribus festis audiebat, et eidem sanctissimum Eucharistiae corpus communicabat; sed et alios nobiles ac cujusvis status et conditionis homines eisdem Sacramentis reficiebat; praeter messem copiosam, quam xenodochium Divae Annae multis aegrotantibus hoc anno refertum exhibebat: nam cum annonae caritas anno praeterito magna fuisset, ex incommodis cibis aut penuria magnus morborum proventus est consequutus, ubi perlibenter bonus Paterae non minus diligenter hujusmodi pauperum aegrotantium ministerio suam operam impendebat.
420. Meanwhile Fr. Claude Jay in Ferrara continued doing his usual exercises of piety. On the more solemn feasts he heard the confession of Duke Hercules, and he also gave him the holy body of the Eucharist. And he refreshed other nobles and the people of whatever status or condition with the same Sacraments. This was in addition to the abundant harvest he gathered in this year among the many sick persons in the hospital of St. Anne. For, since in the previous year the price of the necessities of life was very high, from a lack of food and penury a great increase in sickness was the result, and so very willingly and with great diligence the good Father dedicated himself there to the ministry of these poor sick people.
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421. Diebus autem festis lectionem superiori anno coeptam in templo Sanctae Annae est prosequutus, et ex auditoribus multos incalescere ad pietatis opera sectanda experiebatur. Et accidebat, lectione absoluta, e suggestu ad sedem confessionibus destinatam sine ulla interpolatione descendere, nec inde, nisi multis auditis, se expedire posse. Et cum Januario mense, quodam die dominico, propter nivium et frigoris magnitudinem lectionem omisisset, quod auditores ad eam non esse venturos existimaret, se non bene conjectasse expertus est; venerunt enim illi pro more, et cum non viderent suum lectorem ad templum venire, ad ejus cubiculum non pauci accesserunt, et loco lectionis ut de vitae, quae Christianum decet, instituenda ratione ipsos doceret rogaverunt; quod ille libenter, exhortatione spirituali ad eos habita, praestitit. Sed aliis auditoribus urgentibus non ei licuit in posterum a lectionibus publicis abstinere, sed omnino debuit, etiam inter frigora vehementissima, eis vacare. Cum autem sacerdos quidam, qui puellarum orphanarum spiritualem curam gerebat, in morbum diuturnum (quem mors est consequuta) incidisset, ad quem ex civibus non pauci utriusque sexus, confessionis gratia et spiritualis institutionis, accedere soliti erant, haec etiam nova messis Patri Claudio oblata est; nam ad eum confessionis atque communionis gratia, tam illius filii spirituales, quam alii sacerdotes se contulerunt; sed his laboribus subeundis vires et sanitatem simul cum bona voluntate Dominus ei tribuebat.
421. But on feast days in the church of St. Anne he resumed giving the lectures begun the previous year, and among his hearers he experienced that many of them were motivated to undertake works of piety. And it happened, when he finished his lecture, that he went immediately from the pulpit to the confessional, and he could not leave from there until many confessions were heard. And when in January, on a certain Sunday, he omitted the lecture because of snow and intense cold, and he thought the hearers would not be coming to hear him, he learned that he had not guessed correctly. For, they came as usual, and when they saw that their lecturer had not come to the church, not a few went to his residence, and in place of the lecture they asked him to teach them about establishing a way of life, which is fitting for Christians. Then he eagerly gave them an exhortation on how to lead a spiritual life. But at the urging of other hearers, after that he was not able to omit any of his public lectures, but he absolutely had to present them, even when the weather was extremely cold. Now since a certain priest, who provided the spiritual direction for girl orphans, became gravely ill for a long time (eventually he died from it), and many of the citizens of both sexes were accustomed to go to him for confession and spiritual direction, also this new harvest was offered to Fr. Claude. For, both his spiritual children and other priests went to him for the sake of confession and communion. And even though he undertook all these labors, the Lord conferred on him strength and good health along with his good will.
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422. Inter alios, quorum confessionem audivit, fuit primogenitus Ducis, qui eidem in Ducatu successit; sed alterum lilium (qui Cardinalis ab Este dictus est) paulo post simul cum primogenito audivit; immo cum Mutinae Ducis confessionem audivisset, ab eodem Ferrariam missus est, ut utriusque filii confessionem exciperet; quod et fecit, et principi, scilicet primogenito, simul cum sua curia, sanctissimam Communionem est impertitus.
422. Among those whose confession he heard was the eldest son of the Duke, who succeeded him in the duchy. But shortly thereafter he heard the confession of the second son (who was called the Cardinal of Este) together with the eldest son. Indeed, when he heard the confession of the Duke in Modena, he was sent by him to Ferrara, to hear the confessions of both sons. That is what he did, and he gave Communion to the prince, that is, to the eldest son together with his court. [1. Ignatius Jaio, 26 Januarii; eidem Polancus, ex commissione, de duobus conscientiae casibus, de favore erga Parisienses obtinendo, 9 et 16 Februarii; idem eidem, ut Pro duobus Parisiensibus a Ferrariae Duce et Mutinensi commendatitias litteras habere curet, 16 Martii; idem eidem ut Ferrariae Ducem alloquatur de nostris qui in Lombardorum Collegio bursas obtinent ; insuper orphanarum curam Societatis Constitutionibus repugnare, 30 Martii; idem eidem, de profectione in Bavariam, 4 Maii. — Claudii Jaii litterae ad S. Ignatium.
Ignatius to Jay, January 26; Polanco to the same, ex commissione, on two cases of conscience, on obtaining a favor for the Parisians, February 9 and 10; the same to the same, that he take care to have letters of commendation for the two Parisians from the Duke of Ferrara and Modena, March 10; the same to the same, that he speak to the Duke of Ferrara about ours who obtain burses in the College of the Lombards; moreover, the Constitutions of the Society are opposed to the care of orphans, March 30; the same to the same, on the departure for Bavaria, May 4.A letter of Clause Jay to St. Ignatius.]
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423. Post Paschae festum evocatus a P. Salmerone ut de missione germanica conferrent, de qua paulo post dicam, eo se contulit, et nostros etiam Patavii sua praesentia consolatus, Ferrariam rediit, et die Pentecostes suam lectionem resumpsit et confessionum audiendarum ministerium. Voluit etiam Dux ut judicio, quod exercebatur de quodam haeretico, interesset, qui satis severe punitus est. Addidit etiam rogatu factoris ducalis (hoc nomine primarius Ducis minister dicebatur) aliam occupationem solitis, scilicet, Conversarum foeminarum confessionem ad tempus audire, donec earum confessarius, qui Mediolanum se contulerat, reversus est.
423. After the feast of Easter, having been summoned by Fr. Salmeron to confer about the German mission, about which I will speak a little later, he came to see him, and also having comforted ours in Padua by his presence, he returned to Ferrara, and on Pentecost resumed his lectures and the ministry of hearing confessions. Also the Duke wanted him to be present at a trial, which he was conducting concerning a certain heretic, who was punished quite severely. At the request of the agent of the Duke (this was the name of the first minister of the Duke) he also added another duty to what he was already doing, namely, to hear for a time the confessions of the converted women, until their own confessor, who had gone to Milan, should return. [2. Ignatius Jaio, de Germania , 16 Februari; eidem Polancus, ex commissione, de gradu Doctoris suscipiendo, 18 Maii; eidem pro gradu Bononiac suscipiendo patentes Ignatii litterae et commendatitiae Cardinalis de Monte, 10 Augusti; eidem Polancus, eadem die, de viatico seu necessariis ad iter conficiendum; idem eidem, de arripiendo itinere in Germaniam et quid Ferrariae Duci dicendum, 24 Augusti. — Litterae Jaii, Othonis Trutchses, et Ferrariae Ducis ad S. Ignatium.
Ignatius to Jay, about Germany, February 10; Polanco to the same, ex commissione, on accepting the degree of Doctor, May 18; a letter of Ignatius to the same on accepting the degree from Bologna and the commendation of Cardinal de Monte, August 10; Polanco to the same, on the same day, on obtaining the things necessary for the journey; the same to the same, on making the journey to Germany and what he should say to the Duke of Ferrara, August 24.The letters of Jay, Othonis Trutchses, and the Duke of Ferrara to St. Ignatius.]
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424. Inter alios, qui hospitali Sanctae Annae inserviebant, quidam erat sacerdos, Andreas Galvanellus nomine, magna charitate et mediocri eruditione praeditus, et in pietatis operibus sollicitus. Hic, exemplo Patris Claudii et forte etiam lectionibus excitatus, Societati se dedidit.
424. Among others who served in the hospital of St. Anne there was a certain priest, named Andreas Galvanellus, who was endowed with great charity but a modest education, and he was totally involved in works of piety. Motivated by the example of Fr. Claude, and perhaps also by his lectures, he gave himself to the Society.
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425. Orphanis virginibus, propter aegritudinem confessarii earum, ad tempus etiam suam operam in confessionibus impendit. Duos viros valde bonos, inter quos unus doctor erat Romam ad Patrem Ignatium suis litteris est comitatus, ut ab eo, prout optabant, in via Domini dirigerentur.
425. For a time he also heard the confessions of some orphaned girls, because of the illness of their own confessor. Carrying his letter, he sent two very good men, one of whom was a doctor, to Rome to see Fr. Ignatius, so that, as they desired, they might be directed by him in the way of the Lord.
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426. Erat initio hujus anni P. Alphonsus Salmeron Veronae, ubi Epistolam ad Romanos tanta auditorum frequentia legit (quamvis in tribus aliis vel quatuor ecclesiis eadem hora Sacra Scriptura praelegeretur) ut cathedra relicta, in suggestum, ex quo concionari solitum erat, debuerit ascendere, quo vox latius se extenderet. In monasteriis etiam monialium et quibusdam ecclesiis concionabatur; et quidem fructus non mediocris ex ejus labore provenit, dum multi etiam in his, quae ad fidem catholicam pertinent, adjuti sunt, quamvis aliqui et adulatorem eum esse Pontificis et Sedis Romanae dicerent, et scire quidem ipsum, sed nolle dicere, veritatem mussitabant; sed hi perpauci erant et perditi haeretici; nam ab auditoribus cum magna attentione et consolatione audiebatur, et sectariis charitatem et compassionem, etiam dum eorum vulnera curare niteretur, exhibebat.
426. At the beginning of this year Fr. Alphonse Salmeron was in Verona, where he lectured on the Letter to the Romans to such a large audience (even though at the same time in three or four other churches lectures were being given on Holy Scripture) so that he had to leave the cathedral and stand on a platform, from which he was accustomed to preach, and where his voice could be heard at a distance. He also preached in some convents of nuns and in other churches; much fruit resulted from his efforts, while many were helped in things pertaining to the Catholic faith, although some said he was a flatterer of the Pontiff and the Roman See, and they murmured that indeed he knows, but does not want to say the truth. But these men were few and miserable heretics; for, he was listened to by the hearers with great attention and consolation, and he showed to the sectarians love and compassion, even while he tried to endure their attacks. [3. Ignatius Andreae Lipomano, de Salmerone Verona revocando, 18 Januarii 49; domina Joanna de Aragon Ignatio, de Patre Salmerone, sub finem anni 48; Abbas Sancti Severini Ignatio, de eodem, eodem tempore. — Salmeronis litterae ad varios.
Ignatius to Andreas Lipomanus, on calling Salmeron back from Verona, January 18, 1549; Lady Joanna de Aragon to Ignatius, on Father Salmeron, at the end of 1548; the Abbot of St. Severinus to Ignatius, on the same matter at the same time.The letters of Salmeron to various persons.]
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427. Electus Episcopus Bellunensis ex illustri familia Contarenorum, Patrem Ignatium Romae allocutus fuerat de Patre Salmerone in civitatem Bellunensem ad tempus mittendo; nec negaverat P. Ignatius ejus operam, si a Reverendo Domino, Priore Trinitatis, qui frater erat Episcopo Veronensi, revocandus ille Verona ad hanc missionem judicaretur. Fuit autem Prioris haec sententia, ut post Purificationem Beatissimae Virginis inde recederet P. Salmeron et Venetias veniret, Bellunum profecturus; quod ille obedientiae acquiescens diligenter praestitit; et cum intellexisset civitatem Bellunensem factionibus civium inter se dissidentium valde divisam esse, orationum suffragiis a Patre Ignatio postulatis, eo se contulit. Et cum prima Dominica Martii eo pervenisset, die Mercurii sequente, suis concionibus principium dedit, et frequentia auditorum ipso in initio major fuit, quam solebat cum alii concionarcntur; et magna cum satisfactione et consolatione cum audire coeperunt, cum demum serio sibi praedicari verbum Dei experirentur; nam prius comoedias sine spiritu et litteris ex suggestu audire soliti erant; et crescebat in dies auditorum numerus et non sine fructu semen verbi Dei jactum esse multa signa ostendebant. Eodem tempore nihilominus quibusdam bonae spei juvenibus spiritualia Exercitia dedit, ex quibus duo Societatis institutum sunt amplexi. Et ut principia et media concionum feliciter successerant, ita et finis, immo et felicius quam ipse P. Alphonsus sperabat, successit; nam divina Bonitas tam valide hominum corda commovit, et tanta animorum in melius commutatio consequuta est, ut cives affirmarent quod, postquam ibi P. Bernardinus concionatus fuerat, talis in ea urbe fructus ex praedicatione nunquam provenerit; multi tam saeculares quam ecclesiastici, qui concionibus adesse non solebant, quod parum cis praedicatores satisfacerent, assidui auditores hac quadragesima fuerunt. Aliqui parum catholice de rebus fidei sentientes, ut de purgatorio, de sanctis operibus, de confessione, et aliis, luce verbi Dei illustrati fuerunt, ut omnino ab erroribus et dubitationibus recedentes, in Ecclesiae catholicae gremium redirent; et complures libri lutherani, et alii suspecti, combusti sunt ab eis; nec se in posterum velle disputare vel dubitare, cum de veritate catholica certi essent, asserebant. Fuit inter alios, qui, cum anno praeterito tantum in genere, more lutherano, confessus esset se peccatorem, nec ad species peccatorum suorum descendere vellet, hac quadragesima cumdem adiit confessarium ut in particulari peccata confiteretur et absolutionem ab eo reciperet. Multi, qui quadragesimae jejunium et delectum ciborum observare soliti non erant, post quatuor vel quinque lectiones auditas, usque ad finem quadragesimae quod debebant observaverunt ; odia et discordiae, quae in illa civitate latissime patebant, immo et regnabant, sic sopita aut extincta fuerunt, ut nulla factionum signa cernerentur; ea enim concionator peculiari cura insectatus est; in cujus rei signum Episcopi Vicarius testatus est fere mille homines plures quam anno proxime elapso, ad confessionem et communionem accessisse. In virginibus etiam, quae magna cum licentia ac libertate a matribus gubernari solebant, unde omnia plena amatoriis colloquiis et clandestinis matrimoniis et aliis parum honestis actionibus visebantur, tanta mutatio ex hac dissolutione ad honestiorem et securiorem vitae rationem est sequuta, ut merito a Domino factum id esse videretur. Recessit ergo cum non mediocri animi sui consolatione propter spiritualem hunc fructum inde P. Alphonsus; et quamvis non pauci juvenes, quos vel familiaribus colloquiis vel Exercitiis spiritualibus excoluerat, eum sequi et Societatem ingredi vellent, immo et parentes eos offerrent, duos tantum secum Patavium deduxit, ne multitudine Collegium illud oneraret, bona spe interim alios alens, quod si perseverassem ac proficerent, Veneti is vel Patavii essent admittendi. Magnam pecuniae summam nobiles Bellunenses offerebant, sed ille non eam admittens, de bona voluntate gratias egit. Tam autem civitas quam ecclesiae capitulum nobilem quemdam Venetias miserunt ad gratias Episcopo et Priori Sanctissimae Trinitatis agendas, et ut curaret ad tres vel quatuor menses ejusdem Patris reditum, ut fructus, qui se tam praeclarum ostendebat, magis confirmaretur.
427. The Bishop of Belluno, chosen from the illustrious Contarini family, spoke to Fr. Ignatius in Rome about sending Fr. Salmeron to the city of Belluno for a time; and Ignatius did not reject this proposal, if it was decided by the Reverend Lord, the Prior of Trinity, who was the brother of the Bishop of Verona, that he should be called back from Verona for this mission. Now this was the opinion of the Prior, namely, that after the Purification of the Blessed Virgin Fr. Salmeron should leave there and go to Venice on his way to Belluno; and being obedient, that is what he did. And when he learned that the city of Belluno was very divided by factions of citizens fighting with each other, after asking Fr. Ignatius for the help of his prayers, he went to Belluno. And when he had arrived there on the first Sunday of March, he began to give his sermons on the following Wednesday, and from the very beginning the size of the audience was larger than was usual when other priests preached. And they began to listen to him with great satisfaction and consolation, since finally they experienced the word of God being preached to them in a serious manner. For, before that they were accustomed to hear from the pulpit humorous remarks with no spirit or learning; so daily the number of hearers increased, and many signs showed that the seed of the word of God had been planted not without fruit. Nevertheless at the same time he gave the Spiritual Exercises to some young boys of good character, and two of them embraced the Institute of the Society. And just as the beginning and the middle of the sermons took place successfully, so also the end was a success, indeed with even greater results than Fr. Alphonse had expected. For, the divine Goodness moved the hearts of men so effectively, and such change of minds for the better followed that the citizens declared that, after Fr. Bernardine had preached there, such fruit in the city had never resulted from preaching. Many lay people and ecclesiastics, who were not accustomed to be present for sermons, because they were not satisfied with the preachers, were constant listeners during this Lent. Many thinking about matters of faith in an uncatholic way, such as about purgatory, about good works, about confession, and other such things, were inspired by the light of the word of God, so that, while absolutely abandoning their errors and doubts, they returned to the fold of the Catholic Church. And many Lutheran books, and other suspect books, were burned by them; and they said that in the future they do not wish to dispute or doubt, since they were now certain about Catholic truth. There was one man among the others who, since in the previous year he had confessed his sins in a general way, like a Lutheran, and he did not want to mention the species of his sins, during this Lent he went to the same confessor so that he could confess his sins in particular, and receive absolution from him. Many who were not accustomed to observe the Lenten fast and choice of foods, after having heard four or five lectures, observed what they should do until the end of Lent. Hatred and discords, which were rampant in that city, and actually ruled there, were so put to sleep or extinguished that no signs of factions were discernable; for the preacher denounced such things with special emphasis. As a sign of this, the Vicar of the Bishop testified that almost a thousand more people went to confession and received communion than they did in the previous year. In the virgins also, who were wont to be governed by their Superiors with great license and freedom, and so all seemed to be full of impure talk and clandestine marriages and other immoral actions, such a great change followed from this dissipation to a better and safer way of life that it truly seemed to have been done by the Lord. Therefore Fr. Alphonse departed from there with no meager consolation because of this spiritual fruit; and although not a few youths, whom he had cultivated either with friendly conversations or the Spiritual Exercises, wanted to follow him and enter the Society, and even their parents offered them, still he took only two with him to Padua, lest he burden that College with too many; meanwhile he encouraged them with the positive hope that, if they persevered and made progress, they could be admitted in Venice or in Padua. The nobles of Belluno offered him a large sum of money, but he did not accept it and instead thanked them for their good will. But both the city and the chapter of the church sent a member of the nobility to Venice in order to thank the Bishop and the Prior of Holy Trinity, and to secure the return of the same Father in three or four months so that the fruit, which manifested itself so clearly, might be even more confirmed. [4. Ignatius Andreae Lipomano, ut Salmeronem Veronam ire post quadragesimam ne aegre ferat, 9 Martii; idem, eadem die, de profectione Veronam, Salmeroni; Polancus, ex commissione, Salmeroni, ut post Pascha Priorem Trinitatis invisat, et quae cum eo ipsi sunt agenda, 30 Martii. — Salmeronis et Laynez litterae.
Ignatius to Andreas Lipomanus that he not take it ill that Salmeron would go to Verona after Lent, March 9; the same, on the same day, on the departure of Salmeron to Verona; Polanco, ex commissione, to Salmeron, that he visit the Prior of Trinity after Easter, and concerning the things he should arrange with him, March 30.The letters of Salmeron and Laynez.]
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428. Magnum sui desiderium reliquerat Ingolstadii P. Claudius Jaius, cujus et doctrina et mores, magnam ipsi et benevolentiam et auctoritatem in illis Germaniae locis conciliaverant ; cumque Dux Bavariae Guilielmus, qui catholicae religionis vindex erat acerrimus, in illa Universitate sua Ingolstadiensi sibi persuaderet perutilem Societatis nostrae operam fore, si aliquot ex ea theologiae professores in illa Universitate sacras litteras docerent, a Summo Pontifice Paulo III hoc ipso anno obtinuit, ut tres de Societate nostra lectores ad se Ingolstadium mitterentur. Cum autem Summus Pontifex id Patri Ignatio significasset, delegit ille praeter P. Claudium, qui nominatim expetebatur, PP. Alphonsum Salmeronem et Petrum Canisium. Cum igitur Venetias rediisset Salmeron ex civitate Belluni sub finem Aprilis, hanc Summi Pontificis obedientiam ac Patris Ignatii ibidem accepit et, evocato P. Claudio Ferraria, ut supra dictum est, hanc profectionem in Bavariam ei significavit. Quia tamen non facile Ferraria educi potuisset P. Claudius, cum ejus opera Duci Herculis pergrata esset et ad spirituale multorum auxilium et consolationem se extenderet, peculiaribus litteris Cardinalis Alexandri Farnesii, Summi Pontificis nomine, haec profectio germanica illi est injuncta; idemque Cardinalis ad Ducem Ferrariae de eadem profectione scripserat ut ad tempus a se abesse P. Claudium aequiore animo ferret. Quamvis autem P. Ignatius et ipsemet P. Claudius ad obsequendum Duci Ferrariae satis essent propensi, cum de reductione Ducissae ad catholicam religionem spes fere nulla affulgeret, non tanta spiritualis messis Ferrariae quanta in Germania ad Dei gloriam fore sperabatur. Sed trimestre tempus utrique datum est ut se expedirent, ita ut sub finem Augusti vel initio Septembris Bononiam convenirent, quo revocatus etiam a Sicilia Pater Canisius illis se adjungere debebat. Dux autem Ferrariae, non quidem ut omnino se privaret Patre Claudio, sed ad tempus, acquievit ut is in Germaniam discederet, Ferrariam rediturus.
428. Fr. Claude Jay left a great love for himself in Ingolstadt, whose teaching and personal conduct won for him great benevolence and authority in those areas of Germany. And since the Duke of Bavaria, William, who was a fierce defender of the Catholic religion, was convinced that, in his University of Ingolstadt, it would be very advantageous for the work of our Society, if some of her professors of theology were to teach sacred doctrine in that University, during this year he obtained from the Sovereign Pontiff Paul III that three lecturers of our Society should be sent to him in Ingolstadt. Now when the Sovereign Pontiff spoke about this to Fr. Ignatius, he assigned besides Fr. Claude, who was requested by name, Fathers Alphonse Salmeron and Peter Canisius. Therefore, when Salmeron returned to Venice from the city of Belluno towards the end of April, he received there this order of the Sovereign Pontiff and of Fr. Ignatius and, having called Fr. Claude from Ferrara, as was said above, he told him about this departure to Bavaria. However, because Fr. Claude could not easily leave Ferrara, since his work was very pleasing to Duke Hercules and reached out to the help and consolation of many persons, this departure for Germany was imposed on him by a special letter of Cardinal Farnese, in the name of the Sovereign Pontiff; the same Cardinal wrote to the Duke of Ferrara about the departure so that he would cheerfully endure for a time that Fr. Claude would be away from him. Although Fr. Ignatius and Fr. Claude himself were quite inclined to obey the Duke of Ferrara, since there was almost no hope of bringing the Duchess back to the Catholic religion, not as much spiritual fruit in Ferrara was hoped for as could be obtained in Germany for the glory of God. But three months were given to both of them to get ready for their departure, so that towards the end of August or the beginning of September they got together in Bologna; Fr. Canisius was called back from Sicily and had to meet them there. But the Duke of Ferrara, so that he would not be completely deprived of Fr. Claude, but only for a time, agreed that he might go to Germany, with the condition that he would return to Ferrara. [5. Ignatius Andreae Lipomano, Salmeronem cum Jaio et Canisio peti a Duce Bavariae, de eorum itinere, etc., 6 Aprilis; Polancus, ex commissione, Alphonso Salmeroni, de Doctoratus gradu suscipiendo, 22 Junii et 10 Augusti. — Patrum Laynez, Salmeronis Canisii et Jaii litterae.
Ignatius to Andreas Lipomanus, that Salmeron with Jay and Canisius have been requested by the Duke of Bavaria, on their journey, etc., April 6; Polanco, ex commissione, to Alphonse Salmeron, on accepting the degree of Doctor, June 22 and August 10.Letters of Fathers Laynez, Salmeron, Canisius and Jay.]
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429. Cumque a fine Aprilis ad finem Augusti posset P. Alphonsus Salmeron in Italia commorari, in gratiam Prioris Sanctissimae Trinitatis, cujus sententiae P. Ignatius subscribebat, gratificandum esse Bellunensibus judicavit. Scripserat quidem Veronensis Episcopus (qui id temporis Bruxellis in curia Imperatoris Caroli ut Nuncius Summi Pontificis agebat) ad Patrem Ignatium sibi benevolentia conjunctissimum, et conquestus erat quod, Verona posthabita, in civitatem Bellunensem in quadragesima Salmeron missus esset, et aegrius etiam laturus videbatur, si hos saltem menses aestatis, qui reliqui erant, Veronae non impendisset. Sed dominus Andreas Lipomanus, Prior, recepit se fratri suo Episcopo satisfacturum; et ita cum electo Episcopo Bellunensi eo P. Salmeron rediit. Id enim debebatur sollicitudini civitatis, quae, ut Prior scribebat, adhibitis oratoribus spiritualibus et temporalibus petere et pulsare non cessabat; et ipsemet P. Alphonsus spe fructus uberioris ad eam missionem potius quam ad Veronensem propensus videbatur. Fuit autem magna animorum consolatione a Bellunensibus exceptus, et statim conciones est aggressus; post Pentecostes autem festa, in Dominica Sanctissimae Trinitatis frequentissimo auditorio ter in hebdomada Pauli Epistolas se interpretaturum promulgavit, diebus scilicet Lunae, Mercurii et Veneris. Multi interim ad Confessionis sacramentum accedere crebrius assuescebant; nec solum ad praedicationem diebus dominicis et festis, sed et ad alias lectiones, ut Epistolae ad Ephesios, magno studio et frequenti homines confluebant, quibus aderat saepe et Episcopus, et magistratus, quem Rectorem vocant. Voluit autem Episcopus ut ad quamdam parochiam quindecim mille passibus distantem, Agaton nomine, se conferret; quod enim finitima est Germaniae, aliquid ex haeretica peste infectionis ibidem cernebatur. In festo divi Petri et Pauli, in quo bis concionatus est, dedit Dominus voci suae vocem virtutis, et catholici valde animati et consolati fuerunt, et aliqui, qui in haereticorum errores inciderant, tum lacrymis, tum aliis modis poenitentiae signum dederunt, et aliter intelligere quae ad fidem ortodoxam pertinent testati sunt. Ad aliud etiam oppidum, Sarabal vocatum (quindecim etiam milliaribus Belluno distat et magna infamia, quod ad religionem attinet, laborabat), evocatus est; sed rem distulit usque ad principium Augusti, et interim spiritualia Exercitia quibusdam proposuit, ex quibus duo aptiores ei videbantur ad institutum Societatis, quod ardentibus desideriis optabant; alterum autem eorum secum Patavium postea deduxit.
429. Now since Fr. Salmeron could remain in Italy from the end of April until the end of August, he thought that he should gratify the people of Belluno, and Fr. Ignatius agreed with this view. But the Bishop of Verona (who at the time was in Brussels at the court of the Emperor Charles as the Nuncio of the Sovereign Pontiff) wrote to Fr. Ignatius and wished him well; he also complained that, having passed over Verona, Salmeron was sent during Lent to the city of Belluno, and it seemed that he would take it ill if, at least during the remaining months of the summer, Salmeron did not spend them in Verona. But Lord Andreas Lipomanus, the Prior, said that he would mollify his brother, the Bishop, and so Fr. Salmeron returned to Belluno with the newly designated Bishop. For this was due to the solicitude of the city, which, as the Prior wrote, having used both spiritual and temporal prayers, did not cease to seek and to knock. And Fr. Alphonse himself seemed inclined to the hope of gaining a more abundant fruit in that mission than in Verona. He was received by the people of Belluno with great spiritual consolation, and immediately he began to give his sermons. After the feast of Pentecost, on Holy Trinity Sunday and three times during the week he lectured to a large audience on the letters of St. Paul, that is, on Monday, Wednesday and Friday. In the meantime, many accustomed themselves to approach the sacrament of Confession often; with great zeal and large numbers they gathered together not only for the sermon on Sundays and feast days, but also for the other lectures, like those on the Letter to the Ephesians; also the Bishop and the magistrate, whom they call the Rector, often attended his talks. Now the Bishop wanted him to go to a certain parish about eight miles away, in a town called Agaton. For, because it is adjacent to Germany, some traces of the plague of heresy were discernible there. So on the feast of Saints Peter and Paul, on which he preached twice, the Lord made his voice a voice of power, and the Catholics were very much encouraged and consoled; and some who had fallen into the errors of the heretics gave signs of repentance by their tears and in other ways, and they testified that they were thinking in a way that does not pertain to the orthodox faith. Also, he was called to another town called Sarabal [6. Infra scripsit idem Polancus Seraval, Seravallem.
Below this point the same Polanco wrote Seraval, Seravall.] (also about eight miles from Belluno), and it suffered from great infamy in what pertains to religion; but he postponed the matter until the beginning of August, and in the meantime he gave the Spiritual Exercises to certain individuals, two of whom seemed to him to be suitable for the Institute of the Society, which they desired with all their hearts; and later he brought another one with him to Padua. [7. Ignatius Andreae Lipomano, de Patre Salmeron , 4 Maii.
Ignatius to Andreas Lipomanus, about Fr. Salmeron, May 4.]
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430. Profectus Seravallem paucos in fide sanos invenit; septies concionatus est eis; et id saltem effecit, ut aliqui ad animae suae salutem propensiores juvarentur, alii autem obstinatiores ac maligniores, qui veritatem, quantumvis claram, manifeste admittere nolebant, confunderentur. Civitas autem Bellunensis suis litteris testata est, doctrina et exemplo Patris Alphonsi Salmeronis hoc effectum esse, ut civitas quasi regenerata in Christo et reaedificata videretur; et animi sui benevolentiam quibus modis potuit significavit.
430. When he went to Seravall he found few people healthy in the faith; he preached to them seven times; and at least he accomplished this, namely, that some were helped to be more concerned about the salvation of their soul, but others remained more obstinate and more ill-disposed, because they did not want to accept the truth, no matter how clear it was. However, the city of Belluno testified by its letters that this was produced by the teaching and example of Fr. Salmeron — that the city seemed to be as it were regenerated and rebuilt in Christ; and it stated in every way it could the benevolence of his person.
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431. Postquam autem Venetiis et Patavii aliquot dies conquievisset, sub vesperum vigesimae quartae Augusti Ferrariam versus profectus est, et sub initium Septembris cum Patre Claudio, qui eam facultatem a Duce impetraverat, Bononiam pervenit, et inde, simul cum P. Petro Canisio, Tridento viam instituentes, in Germaniam pervenerunt. Occasione hujus transitus Archiepiscopus Turritanus, qui cum nonnullis Episcopis adhuc Tridenti haerebat (non enim translatio Concilii Carolo V Imperatori placuerat) agere coepit de aliquo de nostra Societate in Sardiniam mittendo, quamvis aliquandiu id fuerit dilatum.
431. Now after he had rested for several days in Venice and Padua, in the evening of the twenty-fourth of August he departed for Ferrara, and at the beginning of September along with Fr. Claude, who had obtained the permission from the Duke, he went to Bologna, and from there, together with Fr. Peter Canisius, by taking the road to Trent, they arrived in Germany. On the occasion of this journey, Archbishop Turritanus, who was still in Trent with some other Bishops (for the transferal of the Council did not please the Emperor Charles V), began to speak about sending a member of our Society to Sardinia, although it was delayed for a long time.
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432. Cardinalis Tridentinus magna cum humanitate nostros in sua civitate excepit, sed Dilingae Cardinalis Augustanus etiam cum lacrymis animi sui affectum erga nostros ostendit. Curaverat ille praeter Petrum de Soto, olim Caroli V Imperatoris confessarium, et Doctorem Martinum de Olave, viros pietate et doctrina insignes, qui suam operam ei navabant, aliquem ex nostra Societate a P. Ignatio, et nominatim P. Canisium, obtinere, et litteris enixe admodum id contendebat, ut Collegio, quod Dilingae instituebat ad scholasticos, qui ministri Ecclesiae postea futuri essent, in litteris et pietate informandos, ille praeesset; et ut praedicti duo, Soto et Olave, talentum a Domino acceptum ad promovendum hoc opus conferre statuerant, ita et praedictum P. Canisium eidem operi invigilare cupiebat. Nondum enim de erigendo Societatis Collegio (cujus in Germania exemplum nullum videbatur) Cardinalis cogitaverat. Quamvis tamen ex tribus nullum retinere apud se posset, omnem eis humanitatem exhibuit, et eos Duci Bavariae Guilielmo officiose commendavit; qui nostros Monachii summa charitatis et benignitatis significatione excepit, et amplexus est, ac suo primo Cancellario, Doctori Ecchio, ne quid ipsis deesset, sollicite commendavit. Ab eo autem tempore Cancellarius Ecchius semper se nostris amicissimum exhibuit.
432. The Cardinal of Trent received ours in his city with great kindness, while Cardinal Augustine of Dillingen with tears also showed the affection of his soul for ours. He took care to obtain besides Peter de Soto, formerly the confessor of Emperor Charles V, and Doctor Martin de Olave, men noted for their piety and doctrine, who assisted him in his work, some member of our Society from Fr. Ignatius, namely, Fr. Canisius; and with his letter he contended very strongly that Canisius should preside over the College, which he had established in Dillingen for students who were to be trained in piety and the liberal arts, and who later were going to be ministers of the Church. And he also contended that the just mentioned two have decided to donate a large sum of money received from the Lord in order to promote this work, and so he wants the said Fr. Canisius to oversee this work. For the Cardinal had not yet thought about establishing a College of the Society (for there was no example of this in Germany). Even though he could retain none of the three for his own project, he showed them every kindness, and courteously recommended them to William, the Duke of Bavaria. He received ours in Munich with a great sign of charity and good will, and he embraced them, and carefully told his Chancellor, Doctor Ecchius, that they should have everything they need. So from that time on Chancellor Ecchius always showed himself to be very friendly towards ours. [8. Polancus, ex commissione, Alphonso Salmeroni, quid sentiat Pontifex de Collegiis Societatis in Germania et Polonia erigendis, 10 Augusti; Ignatii et Polanci et aliorum litterae ad Doctorem Martinum de Olave scriptae et Roma Bononiam missae, 14 Septembris; Polancus Canisio, de ejus scriptis, eadem die 14 Septembris; instructio Canisio data de modo se in Germani a gerendi, Bononiam ipsi missa, 21 Septembris; Legati Pro Bavariae Duce ad Cardinalem Tridentinum litterae, de iis qui in Bavariam mittebantur, eodem Septembri; Ignatius Jaio, de Cardinali Augustano, 28 Septembris; idem Cardinali Augustano, de Jaio et Canisio, 2 Novembris; idem Doctori Olave, officiose, eadem die 9; Ignatius Claudio Jaio, de rebus Ingolstadiensibus; idem Salmeroni, de iisdem etc., 21 Decembris 49
Polanco, ex commissione, to Alphonse Salmeron, on what the Pontiff thinks about establishing Colleges of the Society in Germany and Poland, August 10; letters of Ignatius and Polanco and others written to Doctor Martin de Olave and sent from Rome to Bologna, September 14; Polanco to Canisius, about his writings, on the same day; instruction given to Canisius on how to conduct oneself in Germany, sent to him in Bologna, September 21; letters of the Legate for the Duke of Bavaria to the Cardinal of Trent, about those who were sent to Bavaria, in the same September; Ignatius to Jay, on Cardinal Augustine, September 28; the same to Cardinal Augustine, about Jay and Canisius, November 2; the same to Dr. Olave, courteously, November 9; Ignatius to Claude Jay, about matters in Ingolstadt; the same to Salmeron, about the same things, etc., December 21, 1549.]
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433. Duodecima ergo die Novembris Monachio profecti duobus itineris ducibus adjunctis, Ingolstadium sequenti die pervenerunt, et magno cum honore ab Universitate (cui Dux Bavariae nostros serio commendaverat) excepti sunt. Universitatis Cancellarius et idem Sacrae Scripturae lector, et Episcopus, ac omnes doctores et professores eodem die quo nostri eo pervenerunt, ad diversorium, eos salutandi gratia, venerunt, et unus eorum congratulatoriam apud eos orationem habuit, qua gratias agebat Deo et Summo Pontifici ac Duci suo quod nostros ad suam Academiam venire curavissent, fuisse magno cum desiderio nostrorum adventum ab eis exspectatum, et omnia se prospera optare, et alia hujusmodi. Patres autem nostri seniores curam respondendi Patri Petro Canisio dederunt; qui, quamvis extemporanea, eleganti tamen oratione eis respondit, nostrorum operam et diligentiam ad Universitatis bonum promovendum offerens; et omnes, cum more germanico convivium in ipso hospitio praeparandum curassent, cum nostris coenaverunt; et die sequenti nostros ad praecipuum Universitatis Collegium (quod vetus vocant) conduxerunt et singulis percommodam habitationem assignarunt supcllectilibus et libris ac rebus omnibus necessariis instructissimam; illud etiam providendo ut, sine germanicis conviviis, more religioso atque italico nostri vivere possent.
433. Therefore they departed from Munich on November 12, along with two companions for the journey, and on the next day they arrived in Ingolstadt where they were received with great honor by the University (to whom the Duke of Bavaria had strongly recommended our members). The Chancellor of the University, who was also a professor of Holy Scripture, and the Bishop, and all the teachers and professors on the same day on which ours arrived gathered in a hall in order to greet them, and one of them gave a congratulatory oration to honor them, in which he gave thanks to God and to the Sovereign Pontiff and to his own Duke that they had arranged to have ours come to their Academy, that the arrival of ours was awaited by them with great desire, and that they wanted everything to go well, and so forth. Then our older Fathers gave the honor of responding to Fr. Peter Canisius; although speaking extemporaneously, he responded to them with an elegant oration, offering the help and diligence of ours in order to promote the good of the University; and all of them, when they had prepared a banquet of hospitality in the German tradition, had dinner with ours. On the next day they brought ours to the main College of the University (which they call the old one) and they assigned a suitable dwelling place for each one, well equipped with furniture and books and everything necessary; they also provided that, without the German banquets, ours could live in a religious and Italian way.
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434. Scripserat Cancellarius Ecchius Universitati de theologicis lectionibus, quae Ingolstadii erant praelegendae; erant autem prima ex evangeliis, secunda ex Pauli epistolis, tertia ex psalterio Davidico, quarta ex Magistro sententiarum. Primam ex evangelio Cancellarius et Episcopus erat praelecturus; P. Alphonsus Salmeron Pauli epistolas; P. Claudius psalmos; P. Canisius Magistrum sententiarum enarrandum susceperunt. Die autem 26 Novembris, in studiorum initio, Pater Canisius praefationis loco pulchram et doctam orationem habuit, quae partim in laudibus theologiae, partim in inflammandis auditoribus ad ejus studium versata est. Habuit autem non solum frequens sed valde attentum auditorium et cui mirum in modum satisfecit. Die autem 29 P. Alphonsus Salmeron perdocta ac pereleganti etiam oratione auditoribus (qui permulti erant) non minus fecit satis. Ab ea interpretationem epistolae ad Romanos inchoavit, sicut et quartum Sententiarum Canisius aggresus fuerat. Multi autem cum Doctore Ecchio Cancellario cas orationes ut typis excussae evulgarentur petierunt. Universitas autem, quae tota praesens fuerat, his verbis judicium suum de nostris explicavit: ” Nuper quantam laetitiam ceperimus omnes ex adventu trium theologorum, scilicet, Doctorum Claudii Jaii, Alphonsi Salmeronis, ac Petri Canisii, vix dici potest; quorum praesentia non solum famam de ipsis excitatam non minuit, sed auget; quorum singularis in sacrosanctis studiis scientia, tum in omnibus disciplinis exercitatio, postremo sanctimonia vitae exspectationem omnium non solum aequat, sed superat. „
434. Chancellor Ecchius wrote to the University on the lectures in Theology, which were to be given at Ingolstadt. They were to be given first on the Gospels, secondly on the letters of Paul, thirdly on the Davidic Psalms, fourthly on the Master of the Sentences. First of all, the Chancellor and Bishop was going to lecture on the Gospels; Fr. Alphonse Salmeron on the letters of Paul; Fr. Claude on the Psalms; Fr. Canisius on the Master of the Sentences. Then on November 26, for the beginning of the classes, Fr. Canisius, by way of an introduction, presented a beautiful and learned oration, which dealt partly with the praise of Theology, and partly with the reasons why the hearers should be highly motivated to study it. He had not only a large but also a very attentive audience and he pleased them in an amazing way. Then on the 29th Fr. Alphonse Salmeron with his learned and very elegant oration was no less pleasing to the listeners (there were very many of them). In his talk he began his exegesis of the Letter to the Romans, just as Canisius had approached the fourth book of the Sentences. Now many people along with the Chancellor, Doctor Ecchius, asked that those orations should be printed and made available to others. But the staff of the University, all of whom were present, with these words explained their judgment about ours: “It can hardly be said what great joy all of us experienced recently at the arrival of three theologians, namely, Doctors Claude Jay, Alphonse Salmeron, and Peter Canisius. Their presence not only did not diminish their good reputation, but it increased it; their singular knowledge of the sacred studies, plus their knowledge of all the disciplines, and finally the holiness of their life not only met the expectation of all, but even surpassed it.”
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435. Pater Claudius quod jam Natalitia festa instarent, in novi anni initium lectionem suam differendam censuit. Multum auctoritatis hi Patres Societati nostrae in ea Universitate, quae inter germanicas celebris est, conciliarunt; sed et ipsa Universitas in facultate theologica propter eos celebrior est habita et externi auditores non pauci exspectabantur; vicini etiam Episcopi magna laetitia occasionem inde habuerunt jam contempta propter sectarios theologiae studia erigere, quod fru stra prius tentassent, cum tamen penuria sacerdotum eos ad seminarium theologicum curandum necessario urgeret. Impetraverat etiam ipse Dux Bavariae a Summo Pontifice facultatem decimas a subditis suis ecclesiasticis capiendi per triennium, ad hoc ipsum ut Universitatem Ingolstadiensem instauraret; et ex primo anno supra viginti quatuor millia florenorum collegerat; et saltem eorum partem in alendis theologis impensurus credebatur. Quia tamen fundamentum philosophiae auditores non habebant, et ipsa scholastica theologia satis erat exosa, non exspectari poterat ex nostrorum lectionibus magnus fructus, si stabiles auditores, in uno vel pluribus Collegiis vel a Duce vel a vicinis Episcopis instituendis, idonee non praepararentur. Cum commissarii Ducis, inter quos et Cancellarius Ecchius erat, Ingolstadium venissent, et quamdam P. Salmeronis lectionem audivissent, magnam animi consolationem acceperunt, nec sese continere potuit Dominus Ecchius quin diceret quod pro magna pecuniae summa noluisset eam lectionem non audisse, et quod Joannes Ecchius, insignis ejus Universitatis olim professor, talem lectionem praelegere unquam potuisset; et statim ad Ducem scripsit quantopere ea lectio placuisset. Linguarum peritia et doctrinae ubertas, qua praeditus erat P. Salmeron etiam in rebus minimis, admirationi erat.
435. Because the feasts of the Christmas season were near, Fr. Claude decided to delay his lectures until the beginning of the New Year. These Fathers gained much authority for our Society in that University, which is famous among the Germans; but also the University itself in the theological faculty because of them became even more famous, and not a few foreign hearers were expected; also the neighboring Bishops with great joy took from that the occasion now to establish controversial studies of theology because of the sectarians. This is something they tried to do formerly in vain, since the lack of priests forced them to provide only theology for seminarians. Also the Duke of Bavaria had obtained from the Sovereign Pontiff the permission to impose a tithe for three years on his ecclesiastical subjects with the purpose of supporting the University of Ingolstadt. And in the first year he collected more than twenty-four thousand gold florins; and it was believed that at least a part of that would be used to support the theologians. However, because the students did not have a foundation in philosophy, and scholastic theology itself was quite despised, much fruit could not be expected from the lectures of ours, if the regular students, who were trained in one or several Colleges established by the Duke or by the neighboring Bishops, were not suitably prepared. When the Commissaries of the Duke, among whom was Chancellor Ecchius, came to Ingolstadt, and heard a certain lecture given by Fr. Salmeron, from it they received great consolation, and the Lord Ecchius could not prevent himself from saying that for a large sum of money he would not wish to have missed that lecture, and that John Ecchius, the former famous professor of the University, could never have given such a lecture. And immediately he wrote to the Duke about how much that lecture pleased him. The knowledge of languages and abundance of doctrine, manifested by Fr. Salmeron in even the smallest details, was a source of admiration.
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436. Postquam autem rem Deo commendassent, judicarunt nostri proponendam Cancellario Ecchio erectionem Collegii nostrae Societatis in ea Universitate; cum autem Pater Claudius id proposuisset, perplacuit res Cancellario ut quae perutilis in tota Bavaria futura videbatur, et se jam ante biennium ea de re cogitasse et cum Duce contulisse affirmabat, nec tie ejus se dubitare voluntate; sed ad hujusmodi Collegii erectionem non decimas ullas, ne Universitati substrahi quicquam videretur, sed ex aliqua abbatia, a monachis deserta, vel vacantibus beneficiis ecclesiasticis fundationem Collegii, Pontilicis Summi auctoritate, faciendam videri. Et tunc primum tractari coeptum est in universa Germania de Collegio Societatis instituendo; quamvis alia prius, propter varias causas dilationis, fuerunt instituta. In hoc autem ingressu nostrorum, Patris Claudii auctoritas et gratia apud Praelatos Germaniae multum contulit.
436. Now after they had commended the matter to God, ours judged that they should propose to Chancellor Ecchius the establishment of a College of our Society at the University. But since Fr. Claude proposed it, it pleased the Chancellor as something very useful in all of Bavaria for the future, and he said he had thought about this matter two years ago and spoke to the Duke about it, and that there was no doubt about his will in the matter. But concerning the erection of this College, it was decided that it would not be paid for with any of the tithes, lest they seem to be taken away from the University, but rather funded from some Abbey, which had been abandoned by the monks, or by using some available ecclesiastical benefices for the foundation of the College, having been approved by the authority of the Sovereign Pontiff. Then for the first time they began to arrange for the establishment of a College of the Society in Germany, although others previously were planned, but not built, because of various reasons for delay. In this entrance of ours, the authority and favor of Fr. Claude among the Prelates of Germany contributed very much.
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437. Coloniae interim nostri pauci numero erant, et tamen illi consuetis Societati modis bene mereri de proximis non desinebant; et per confessionum ministeria et spiritualia Exercitia P. Leonardus Kessel multos ad profectum adjuvabat, et aliqui ad nostrum, aliqui ad Carthusiensium institutum a Domino movebantur. Inter caeteros juvenes magister Erardus Leodiensis, magister Martinus Stevordianus, Arnoldus Hezeus fuerunt, qui litteris etiam dabant operam et domesticis disputationibus et declamationibus, quibus externi scholastici auditores se praebebant, exercebantur.
437. Meanwhile, in Cologne ours were very few in number, and nevertheless using the usual methods of the Society they did not cease coming to the aid of others. Fr. Leonard Kessel helped many persons to strive for perfection through his ministry of hearing confessions and giving the Spiritual Exercises; some men were attracted by the Lord to our Institute and others to the Carthusians. Among other youths, there were Master Erard Leodiensis, Master Martin Stevordian, Arnold Hezeus, who were engaged in studies, and they exercised themselves in domestic disputations and practice of oratory, at which external students were present in order to listen to them. [9. Ignatius Leonardo Kessel, in Societatem acceptans Martinum, Arnoldum, Godefridum et Erardum, 8 Julii; Polancus eidem, de ratione scribendi, eadem die.
Ignatius to Leonard Kessel, on accepting into the Society Martin, Arnold, Godfrey and Erard, July 8; Polanco to the same, on how to write, on the same day.]
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438. Lovanii fuit perpaucorum de nostris caput P. Cornelius Brogelmans, donec hoc ipso anno P. Adrianus Adriani, qui Romam anno proximo venerat, cum socio Lovanium remissus, Collegii nostri curam suscepit; et numerus auctus aedificationem augere potuit, et non pauci ad Societatem animum applicantes vel ibi admitti vel Romam mitti potuerunt. Reditus Patris Nicolai Gaudani, magnis precibus adhibitis, a Marchionissa Bergensi petebatur, quae ab eo pendere non unius civitatis, sed magnae partis Bravantiae salutem scribit; sed id justis ex causis est ei denegatum.
438. The head of our very few members in Louvain was Fr. Cornelius Brogelmans, until this year when Fr. Adrian Adriani, who came to Rome the previous year, having been sent to Louvain with a companion, assumed the direction of our College. The larger number was able to increase the building going on, and not a few were attracted to the Society and could be either admitted there or sent to Rome. The return of Fr. Nicholas Gaudanus, while offering up many prayers, was sought by the Marchioness of Bergen, who writes that the salvation not only of one city, but of a large part of Brabant depends on him; but for just reasons this was not granted to her. [10. Polancus Cornelio Brogelmans, de rebus temporalibus, 13 Maii; idem, ex commissione, Adriano Adriani, de anticipanda et postponenda officii recitatione, et plura de paupertatis voto, 9 Octobris; idem eadem die, Marchionissae de Bergis, de Nicolao Gaudano.
Polanco to Cornelius Brogelmans, on temporal things, May 16; the same, ex commissione, to Adrian Adriani, on anticipating and postponing the recitation of the Office, and many things about the vow of poverty, October 9; the same on the same day, to the Marchioness de Bergen on Nicholas Gaudanus.]
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439. Hoc anno 1549 praeerat nostris parisiensibus P. Baptista Viola, et in Collegio Longobardorum idem electus ab italis superior erat. Cum enim domum propriam nostri non haberent, eo in Collegio aliquot bursas, ut vocant, quidam ex nostris obtinuerant, quod ex illis Italiae locis essent, ex quibus, juxta institutionen antiquam illius Collegii, aliqui admitti poterant. Sed se religiosos esse hi dissimulabant; alios autem de Societate tanquam convictores, vel quibus ipsa cubicula locarentur, penes se habebant. Omnes curabat diligenter Pater Viola, et, adjutus opera P. Everardi Mercuriani, in disciplina religiosa (prout ferebat loci ac temporis ratio, cum contradictionum tolerantia potius quam constitutionibus vel regulis tunc esset vivendum) continebat. Non enim vacabat hoc habitationis genus magnis incommodis, quae partim ex saecularium eodem in Collegio viventium contubernio oriebantur, partim ex eo quod aperte Societatis institutum profiteri non audebant, ne ex Collegio ejicerentur. Ideo ad Dei gloriam et Societatis magnum commodum futurum esse videbatur, si domus aliqua propria, ubi nostri seorsum et religiosorum more degerent, et sacellum ad confluentium externorum confessiones excipiendas, et Sanctissimum Sacramentum eisdem ministrandum, haberent; et cum Episcopum claramontanum P. Baptista adiisset et rem cum eo contulisset, consilium ille probavit et ad domum coemendam sexcentorum aureorum eleemosynam obtulit. Alii etiam amici et ex novitiis duo suum symbolum ad domum hujusmodi coemendam vel contulerunt vel promiserunt. Sed cum magna diligentia domum aliquam idoneam tota fere Universitate quaererent, nullam, quae moderato aliquo pretio emi posset, invenerunt; et licet invenissent, quia nondum Societas in Gallia stabilia aliqua bona habere poterat, prius ea facultas, quam naturalitatem vocant, erat a Rege Christianissimo impetranda.
439. In this year of 1549 in Paris Fr. Baptist Viola was the superior of ours, and in the College of the Langobards he was also elected as the superior by the Italians. For since ours did not have their own house, in the College some of ours had obtained several burses, as they call them, which came from those places in Italy, with which, according to an ancient institution of that College, some students could be admitted. They concealed the fact that they were religious; but they had others with them from the Society like constant associates, or those to whom rooms are rented. Fr. Viola carefully watched over all and, with the help of Fr. Everard Mercurian, he kept them in religious discipline (as the nature of the place and time allowed, since then it was necessary to live with the enduring of differences rather than according to constitutions and rules). For this way of living was not lacking in many disadvantages, which arose partly from the companionship of lay students living in the same College, partly from the fact that the Institute of the Society did not dare to declare itself openly, lest the members be expelled from the College. Therefore it seemed to be for the glory of God and the future advantage of the Society, if we had our own house, where ours would live separately and according to the way of religious, and where they would have a chapel for hearing the confessions of the people coming to us, and to administer the Blessed Sacrament to them. And when Fr. Baptist went to see the Bishop of Paris and conferred with him about this matter, he accepted his counsel and gave him a donation of six hundred gold pieces to buy a house. Other friends also and two of the novices either gave or promised to give their donation for the purchase of this house. But with great care they sought a suitable house near the University, and they found nothing, which could be bought for a moderate price. But even if they had found something, because the Society did not yet have official recognition in France, first of all that permission, which they call naturalization, had to be obtained from the Most Christian King.
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440. Quamvis autem Episcopus Claramontanus oblocutionibus quorumdam non exiguae auctoritatis hominum (utpote qui doctores erant theologiae ) tepidior solito in instituendo Societatis Collegio effectus esset, et ad suorum dioecesanorum utilitatem spiritualem potius se debere convertere existimarer ut vir piae mentis erat, non ita a proposito priore revocari potuit, quin vellet Societatem ad habendum Parisiis domicilium juvare; et, post multa cogitata, eam rationem ineundam duxit ut domum quamdam ipsius Episcopatus Claramontani, quae in via Citharae satis commoda ad nostrorum usum erat, nostris habitandam daret, ut interim, dum alia commodior domus emeretur, nostri seorsum et more Societatis habitarent. Hortatus est etiam ut suo nomine ad Patrem Ignatium scriberetur, ut ex professis Societatis aliquem Parisios mitteret, non solum ut Societatis consueta ministeria ibi exerceret, verum etiam ut quae Societati donarentur, ab ipso P. Ignatio auctoritate accepta, posset admittere. Nolebat enim dubius esse ad Societatis ipsius commodum perpetuo futurum, si quid vel ad domum coemendam vel familiam sustentandam dedisset; et quia ad novi Pontificis electionem Carolus, Cardinalis Guisianus, qui primas apud Henricum Regem habebat, simul cum aliis Cardinalibus gallis Romam venerat, suadebat ne eam occasionem P. Ignatius elabi de manibus permitteret, sed diligenter Societatis negotia in Gallia conficienda Cardinali Guisiano praesertim commendaret.
440. Now although the Bishop of Paris, because of the objections of important men (such as some doctors of Theology), was more lukewarm than usual with regard to establishing a College of the Society, he thought accordingly that he should concentrate rather on the spiritual progress of his own diocesan personnel. But since he was a man of pious mentality, he could not be so moved from his prior proposal that he did not want to help the Society to have its own dwelling in Paris. And, after much consideration, he decided to do the following, namely, that he would give ours a certain house belonging to the Bishop of Paris, which is on Cithara Street and was quite suitable for the use of ours, so that in the meantime, until another more suitable house could be purchased, ours could live separately and in the manner of the Society. He also said that someone in his name should write to Fr. Ignatius, asking him to send one of the professed Fathers to Paris, not only to exercise there the usual ministries of the Society, but also so that the things given to the Society could be accepted by someone with the authority of Fr. Ignatius. For he did not want to be in doubt about the future and perpetual stability of the Society, if he gave something either for the purchase of a house or its permanent support. Now because for the election of the new Pontiff, Charles Cardinal Guisianus, who was a favorite of King Henry, had gone to Rome along with the other French Cardinals, he urged that Fr. Ignatius not let this occasion slip through his hands, but that he diligently deal especially with Cardinal Guisianus concerning these affairs of the Society in France. [11. Polancus, ex commissione, Joanni Baptistae Viola, de Doctore Govea, de domo, de sacello, de conciliando Episcopo Claromontano, de iis quae Societas erga fundatores domorum praestat, de non suscipienda Missarum obligatione, de obedientia, etc., 11 Maii; idem eidem, de mediis ad adquirenda jura, quae naturalitatem vocant , 1 Junii.
Polanco, ex commissione, to John Baptist Viola, on Dr. Govea, on the house, on the chapel, on dealing with the Bishop of Paris, on the things that the Society gives to founders of houses, on not accepting the obligation of Masses, on obedience, etc., May 11; the same to the same, on how to obtain the legal right, which they call naturalization, June 1.]
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441. Quamvis autem cum aliqua perturbatione domestica hic annus propter causam Longobardorum, ut diximus, transigeretur, liberi tamen ab hujusmodi molestiis P. Everardus ac Pater Joannes Pelletarius pietatis officiis sedulam operam navabant. Ipse etiam P. Baptista (nam alii novitii erant) in spiritualem coadjutorem a P. Ignatio admissus est, et Societatis facultates per patentes litteras accepit, quas duobus praedictis, Everardo ac Joanni, mittendas etiam curavit ut, cum multis sacramenta Confessionis et Communionis ministrarent, petentibus cum qua auctoritate id facerent, possent respondere. Petierat P. Ignatius, cum Siciliae et aliorum locorum Collegia urgerent, num aliquod lectorum subsidium ad graccas praesertim et hebraeas litteras docendas Parisiis mitti posset; et ita sub autumni initium quatuor ex Collegio Parisiensi, qui in artium facultate magistri omnes erant, et duo ex eis etiam in theologia versati, Romam missi sunt. Eorum autem unus erat Pater Joannes Pelletarius, alter magister Guido Roiletus, tertius magister Joannes Forcada, quartus magister Nicolaus Morellus; qui omnes ad excolendam Domini vineam erant idonei. Et nihilominus Parisiis duodecim hoc anno vel tredecim numero de Societate exstiterunt; nam simul atque initio Septembris quatuor illi Parisiis discesserunt, totidem alii, quibus exercitia P. Everardus proposuerat, in eorum locum successerunt; inter eos magister Robertus Clayssonius et magister Joachimus, uterque natione belga, cum juvenes satis eruditi essent, in Societatem sunt admissi.
441. Although this year was spent with some domestic disturbance because of the presence of the Langobards, as we have said, still having been freed from these annoyances, Fr. Everard and Fr. John Pelletarius devoted themselves zealously to the works of piety. Also Fr. Baptist (for there were other novices) was admitted to the Society by Fr. Ignatius as a spiritual coadjutor, and he received the faculties of the Society through an official letter, which he took care to send to the other two, namely Everard and John, so that, since they administered the sacraments of Confession and Communion to many persons, if they were asked by what authority they were doing that, they could respond. Fr. Ignatius asked, since the Colleges in Sicily and in other places were urging the matter, whether some teachers, especially in Greek and Hebrew languages, could be sent from Paris. And so at the beginning of August four from the College in Paris, all of whom were teachers in the faculty of arts, and two of them were also trained in theology, were sent to Rome. One of them was Fr. John Pelletarius, the second was Master Guido Roiletus, the third Master John Frocada, [12. Vide supra not. 3, sub. num. 259, pag. 296.
See above note 3 under number 259.] the fourth Master Nicholas Morellus; all of them were fit to cultivate the vineyard of the Lord. And nevertheless this year there were twelve or thirteen members of the Society; for right at the beginning of September, when four departed from Paris, another four, to whom Fr. Everard had given the Exercises, took their place; among them were Master Robert Clayssonius and Master Joachim, both Belgians, and since they were well educated youths, they were admitted into the Society. [13. Polancus, ex commissione, Joanni Baptistae Viola, de Everardo Mercuriano et Joanne Pelletario; mittit etiam patentes litteras ut privilegiis Societati concessis uti possint, 13 Februarii; idem domino Perot, eadem die; Ignatius Joanni Baptistae Viola, ne quempiam in Exercitiis ad unum potius quam aliud moveant, 9 Februarii; Polancus, ex commissione, J. B. Viola., de iis, qui Patavio et Venetiis Parisios mittuntur, de communicatione per litteras et alia cum Lovaniensibus et Coloniensibus, 28 Marti; Ignatii Patentes litterae Patribus Viola , Mercuriano et Pelletario, 11 Maii; Polancus Joanni Baptistae Viola, de ratione scribendi Romam, 13 Maii; idem eidem de diligentia in quaerenda domo, 28 Octobris 49.
Polanco, ex commissione, to John Baptist Viola, on Everard Mercurian and John Pelletarius, and he sends an official letter so they can use the privileges granted to the Society, February 13; the same to Lord Perot, on the same day; Ignatius to John Baptist Viola, on not moving a person to one thing rather than another when he is making the Exercises, February 9; Polanco, ex commissione, to J. B. Viola, on those who are sent from Padua or Venice to Paris, on communication by letter or in other ways with those in Louvain and Cologne, March 28; the official letters of Ignatius to Fathers Viola, Mercurian and Pelletarius, May 11; Polanco to J. B. Viola, on the reason for writing to Rome, May 13; the same to the same, on diligence in seeking a house, October 28, 1549.]
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442. Conferebant se ad Carthusianos praedicti Patres dominicis ac festis diebus, ubi nostri sanctissimae Eucharistiae sacramentum sumebant; et eorum, vel exemplo, vel etiam exhortatione commoti, alii scholastici satis multi ad eadem sacramenta suscipienda eo confluebant, qui aliquando sexagenarium numerum excedebant; sed alii etiam ex populo utriusque sexus homines nostrorum opera in rebus spiritualibus juvabantur, et ad res Societatis fovendas satis erant propensi. Spiritualia vero Exercitia late admodum patebant, inter gallos aeque ac flandros; quidam etiam hispanus, qui commendatitias Patris Strada litteras tulerat, per eadem Exercitia ad Societatis institutum accessit. Doctor Picardus et consiliis, et auctoritate, et omni opera res nostrorum sincere admodum et amanter promovebat.
442. These Fathers went to the Carthusians on Sundays and feast days, where ours received the sacrament of the Holy Eucharist; and being moved either by their example or their encouragement, very many other students went there to receive the same sacraments, and sometimes there were more than sixty. But also other persons of both sexes were helped in spiritual matters by the activity of ours, and they were disposed to promote the works of the Society. The Spiritual Exercises were given to many persons, both among the French and the Flemings; also one Spaniard, who had a letter of recommendation of Fr. Strada, came to the Institute of the Society through the same Exercises. Dr. Picard, both by his words and authority, and with all his heart sincerely and lovingly promoted the works of ours. [14. Polancus, ex commissione, Doctori Picardo, gratias agens, etc., 11 Maii; idem Joanni Baptistae Viola, de ministeriis Societati consentaneis, quibus, dum per adjuncta liceat, incumbere nostros Parisiis degentes oportebit, 29 Augusti 49.
Polanco, ex commissione, to Dr. Picard, thanking him, etc., May 11; the same to John Baptist Viola, on the ministries fitting for the Society, which, when circumstances allow, it will be necessary for ours living in Paris to get involved in, August 29, 1549.]
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443. Nec deerat tamen nostris patientiae exercitatio; multi enim, ex ordine praesertim theologorum, eos satis diligenter exagitabant, inter quos Doctor quidam magni nominis affirmabat Societatem non esse duraturam; ideo in alios pauperes potius quam in eos eleemosynas esse collocandas; alter huic et illi dissuadebat nostrorum familiaritatem et ne se cum eis immisceret; tertius, qui sub Patre Ignatio, cum Parisiis esset, spiritualibus exercitiis excultus fuerat, affirmabat nostros omnes, si quidem pro merito tractandi essent, publice per plateas verberibus caedendos esse, ut qui seductores juventutis essent; et in testimonium id adferebat quod, ut triginta dies in quodam cubiculo rebus spiritualibus incumberet, Ignatius ei auctor fuisset. Hujusmodi autem rumores, Talpinus quidam, in humanioribus litteris latinis et graecis eruditus, et quidem in philosophia et theologia versatus, auxit; cum enim in exercitiis spiritualibus a P. Paulo de Achillis adjutus fuisset, spiritu fervens votum emisit de Societate nostra, si admitteretur, ingredienda; et accidit (cum id ignoraret omnino P. Paulus) ut vota nostra sanguine proprio, qui ex naribus forte deciderat, conscriberet; cum autem esset parum constantis animi et cum voti successu temporis poeniteret, non paucos doctores consuluit an hujusmodi votis teneretur, quae suomet sanguine conscripserat. Illi vero existimaverunt quod fortassis edendorum votorum et proprio sanguine scribendorum P. Paulus auctor fuisset, qui tamen nullo modo rem intellexerat; et inde nostrae Societati hoc imponebant quod homines ad vota temere emittenda et proprio sanguine conscribenda hortaretur; quibus rumoribus matronam quamdam, quae domum nostris donare constituerat, a proposito suo revocarunt. Episcopo etiam Claramontano frigidam adhibuerunt; ille tamen, qui Societatem Tridenti et in Italia noverat, non potuit omnino a sua deliberatione revocari, quamvis aliquandiu tepidior fuerit. Curaverat P. Ignatius ad Nuncium Apostolicum et ad Cardinalem Machonensem, litteras mitti; Cardinalis enim Farnesius studiosus nostrae Societatis ab initio, ejus protector semper fuit; et quidem Nuncius egregie officio suo functus est, et quamvis mors Pontificis consequuta in causa fuit ne quid apud Regem tunc conficeretur, per Cardinalem Guisianum, qui operam suam apud Regem obtulerat, tandem effectum est. Cardinalis autem Machonensis se nullo modo Societatem adjuturum et potius Regi dissuasurum ne eam juvaret protestatus est, cum nostri sub religionis specie panem pauperum ederent; quodque multo consultius esset, si nos et alii multi religiosi ad terram fodiendam nos converteremus, et quod sciebat quisnam fuisset auctor hujus religionis, nimirum Ignatium quemdam, hispanum. Aderat tunc opportune Cardinali vir pietate et doctrina insignis, Danesius, qui postea Episcopus effectus est; is Regis christianissimi in Concilio Tridentino orator fuerat; qui coepit apud illum Antistitem Societatis institutum et insignem fructum ex ea provenientem commendare, ut qui Patrem Claudium Jaium cum duobus aliis Patribus (hi erant Jacobus Laynez et Alphonsus Salmeron) in Concilio Tridentino cognovisset, qui viri erant magna sanctitate, pietate ac doctrina praediti, et insignia charitatis opera in Concilio et civitate tridentina ediderant; et quod, animadverso spirituali fructu, qui ex Societatis opera proveniebat, ipse jam viderat domum Societati donatam Patavii, et quod Venetiis alia erat brevi inchoanda, quodque Portugalliae Rex Collegium erexerat, et in Hispania duo vel tria jam erecta erant; et alia hujusmodi bonus ille et perdoctus vir tam opportune dixit ut advocatus a Societate missus videretur; nihil tamen a Machonensi Antistite impetratum est, quem forte parisienses aliqui doctores rumoribus jam dictis praeoccupaverant.
443. However, the patience of ours was tested; for many, especially from among the theologians, harassed them quite severely, among whom there was a certain famous Doctor who said that the Society was not going to continue in existence; therefore he said that alms should be given to other poor people rather than to them; another urged people not to be friendly with ours and not to associate with them; a third individual, who had made the Spiritual Exercises under Fr. Ignatius when he was in Paris, said that all of ours, if they were treated as they deserved, should be beaten publicly in the streets, as if they were seducers of youth. And in order to prove this he alleged that he had spent thirty days in a room considering spiritual things and that Ignatius was the reason for this. A certain man called Talpinus, learned in Latin and Greek literature, and also well versed in philosophy and theology, increased the rumors of this kind. For since he had been helped in the Spiritual Exercises by Fr. Paul de Achillis, being fervent in the spirit he made a vow concerning our Society that he would enter it if admitted. And it happened (when Fr. Paul knew absolutely nothing about it) that he wrote down our vows in his own blood, which perhaps came out of his nose; but since he was a man lacking in constancy and in the course of time regretted what he had done, he consulted several doctors whether or not he was bound by these vows, which he had written out in his own blood. But they thought that perhaps Fr. Paul was the author of taking these vows and writing them in his own blood, while actually he knew nothing about it. And so they made the accusation of our Society that it exhorts men to take certain vows and to write them out in their own blood. Because of these rumors they caused a certain lady, who had decided to donate a house to ours, to change her mind. They also produced a certain coolness in the Bishop of Paris; he, however, who knew the Society in Trent and in Italy, could not be completely turned away from his good attitude towards us, although for some time he was somewhat cooler. Fr. Ignatius had a letter sent to the Apostolic Nuncio and to Cardinal Machonensis [15. Rectius, ut videtur, Matisconensis; sed, si ita est, non recte dicitur Cardinalis.
More correctly it seems, it should be Matisconensis; but, if it is correct, then he is not correctly called Cardinal.]; for, Cardinal Farnese was devoted to our Society from the beginning and he was always her protector. [16. Videtur hic deesse aliquid, scil., Ignatium curasse litteras ad Nuncium Apostolicum Parisios mitti per Cardinalem Farnesium.
Something seems to be lacking here, namely, that Ignatius took care that a letter was sent to the Apostolic Nuncio in Paris by Cardinal Farnese.] The Nuncio performed his office admirably, and although the subsequent death of the Pontiff was the reason why at the time the matter was not brought to the King, it was finally done by Cardinal Guisianus, who offered us his assistance regarding the King. But Cardinal Machonensis declared publicly that he would in no way help the Society and rather would persuade the King not to assist it, since ours under the pretext of religion ate the food of the poor; and he also said it would be much better, if ours and many other religious would dedicate ourselves to digging the earth, and that he knew who the author was of this religion, namely, a certain Ignatius, who is a Spaniard. Then opportunely a man noted for piety and doctrine was close to the Cardinal, Danesius [17. Pierre Danes.
Pierre Danes.], who later became a Bishop. At the Council of Trent he was the orator of the most Christian King; in the presence of this Prelate he began to commend the Institute of the Society and the excellent fruit proceeding from it, and he said he knew Fr. Claude Jay with two of the other Fathers (they were James Laynez and Alphonse Salmeron) at the Council of Trent; they were men of great holiness, endowed with piety and learning, and they performed outstanding works of charity in the Council and in the city of Trent. And he noted that, having seen the fruit which came from the work of the Society, he had already seen the house donated to the Society in Padua, that soon another would be started in Venice, that the King of Portugal had erected a College for them, and that in Spain two or three had already been established. Now that good and learned man said other things like this so opportunely that he seemed to be an advocate sent by the Society; however, nothing was gained from Cardinal Machonensis, whom perhaps some of the Parisian doctors had convinced otherwise with the rumors mentioned above. [18. Commendatitiae litterae Ducis Ferrariae et Mutinensis in favorem scholasticorum Societatis Parisiis in Collegio, qui Lombardorum dicitur, degentium, mensa Aprilli; Cardinalis Farnesius Nuncio Apostolico, de Societatis instituto et natura, quo Regem Galliae de iis edocere valeat, mense Maio; Cardinalis de Armagnac cuidam Regis familiari in favorem Societatis, eodem tempore; Polancus, ex commissione, de Talpino Romam mittendo, ejusque studiis, 28 Octobris.
Letter of recommendation of the Duke of Ferrara in favor of the scholastics of the Society in Paris living in the College, which is that of the Langobards, in the month of April; Cardinal Farnese to the Apostolic Nuncio, on the nature and institute of the Society, about which he should instruct the King of France, in the month of May; Cardinal de Armagnac to a friend of the King in favor of the Society, at the same time; Polanco, ex commissione, on sending Talpinus to Rome and on his studies, October 28.]
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444. Die Praesentationis Beatissimae Virginis ad Montem Martyrum, ubi caput Divi Dionysii Areopagitae conscissum est, cum se nostri parisienses ad confirmanda sua vota et sacram synaxim sumendam contulissent (est enim is locus, ad excitandam devotionem magnopere aptus) multi ex benevolis et qui etiam sanctu Sacramenta a nostris suscipere soliti erant ex insperato adfuerunt, et magna cum aedificatione hujus renovationis tredecim collegialium spectatores fuerunt. Supplebat omnino spiritus Domini multa, quae illis id temporis deesse videbantur, scilicet, domus propria, constitutiones et regulae, et alia, quae disciplinam religiosam fovere solent. Erat nihilominus in eis magna ad obedientiam promptitudo et singularis instituti ac Societatis totius amor, unde ad eam numero operariorum augendam, diligenter alios, qui idonei videbantur, ad religionis statum invitabant. Cum ageretur etiam de domo, quae Societatis esset propria, cobmenda, licet nihil a Superiore injunctum esset, ipsi novitii patrimonia sua vendenda, ut pretium eorum ad domum emendam converteretur, libentissime offerebant. Ipse etiam P. Baptista, qui propter adversam valetudinem et occupationes, quae studium Theologiae impediebant, Patri Ignatio sui mutationem in aliam Universitatem proposuerat, quamvis libera etiam ei potestas facta, ut Parisiis recederet, cum tamen id temporis ageretur de domo Societati paranda, et valetudinem et sua studia posthabuit communi Societatis bono, et ibidem permanere decrevit, quod suam operam id temporis esse necessariam ad praedictum negotium intelligeret. Nullus adhuc erat concionator Parisiis ex nostris, et tantum per Sacramentorum ministerium ac spitualia Exercitia, dum litteris dabant operam, proximorum auxilium et ipsius Societatis augmentum promovebant. Alebat autem in primis eorum sancta desideria, quod de spirituali fructu aliorum locorum, Indiae, Portugalliae, Hispaniae, Italiae, ac Siciliae audiebant; itaque litterarum communicatio ad optima quaeque eos animabat et in magnis difficultatibus consolabatur.
444. On the day of the Presentation of the Blessed Virgin our members in Paris went to Montmartre, where the head of St. Denis the Areopagite is kept, to pronounce their vows and to pray together (for this is a place which is very suitable to stir up devotion). Many of the faithful and also those who are wont to receive the holy sacraments from ours were there unexpectedly, and with great edification because of this renewal thirteen students were present as spectators. The spirit of the Lord supplied many things, which they seemed to be lacking at the time, namely, their own house, constitutions and rules, and the other things that are wont to foster religious discipline. Nevertheless there was in them a great readiness to obey and a singular love of the Institute and of the Society, and so in order to increase the number of workers, they diligently invited others, who seemed to be suitable, to the religious state of life. Also when they were considering buying a house, which would belong to the Society, although nothing was required by the Superior, the novices freely offered to sell their own patrimony, so that the money from it could be used to buy a house. In addition, Fr. Baptist himself, who because of his bad health and occupations, which impeded his study of theology, had proposed to Fr. Ignatius that he move to another University, and it was left up to him whether or not he should leave Paris. But since at the time there was the question about obtaining a house for the Society, and he put his own health and studies after the common good of the Society, so he decided to stay there, because he understood that at the time his own involvement was necessary in order to obtain the house for the Society. There was still no preacher of ours in Paris, and they were making progress only through the ministry of the sacraments and the Spiritual Exercises, while they applied themselves to their studies, to the assistance of others and to the increase of the Society. Above all their holy desires were nourished by what they heard about the spiritual fruit gathered in other places, such as India, Portugal, Spain, Italy and Sicily; therefore the news coming from the letters animated them intensely and consoled them in the midst of great difficulties. [19. Polancus, ex commissione, Patri Joanni Baptistae Viola, de tuenda valetudine et an velit Romam Septembri mensa se conferre, de alio in ejus locum subtituendo, 13 Februarii; idem eidem, de iis qui Romam Parisiis venerant, de regulis quibus Parisiis gubernabantur, de studiis, de profectu in virtutibus, 28 Octobris.
Polanco, ex commissione, to Fr. John Baptist Viola, on protecting his health and on whether he wants to come to Rome in September, on substituting someone else in his place, February 13; the same to the same, on those who come to Rome from Paris, on the rules by which the Parisians are governed, on studies, on progress in the virtues, October 28.]
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445. In Hispania res Societatis hoc anno non exiguum incrementum, Salmanticae praesertim et Compluti, acceperunt. Sub initium anni 1549 P. Doctor Torres, ut humilitatis fundamentum solidius jaceret, in officiis janitoris, vel coqui, vel ejus qui refectorio inservit, se occupabat; ipsemet immunditias collectas adsportabat, manu sua omnium domesticorum lectos sternebat, domum verrebat, et alia etiam humiliora praestabat, ultimus mensae assidebat, et demum exemplo suo non minus quam verbis ad sui abnegationem sibi subditos fratres invitabat. Aliunde etiam humilitatis occasio praebebatur; nam ipso die Epiphaniae religiosus quidam et insignis concionator ordinis Sancti Dominici in suo templo dixit, inter alia, inventores novarum religionum esse hypocritas, cum aliud intus retineant quam foris ostendant; Religiones approbatas sufficere Ecclesiae Dei, nec angulos esse quaerendos; quae propter Societatem dicta fuisse, facile auditores intelligebant; sed parum hujusmodi dicta eorum animos jam movebant, et nostri domi ad Christi imitationem, sui Rectoris exemplo, adspirabant, et in concionibus etiam domesticis privatim se exercebant.
445. In Spain this year the affairs of the Society made no small increase, especially in Salamanca and Alcalá. At the beginning of 1549 Dr., and now Fr. Torres, so that he might lay a more solid foundation of humility, performed the jobs of janitor, cook or waiter in the refectory; he took away the garbage, he made all the beds, he swept the house, and he did other humble things; at table he sat in the last place, and finally by his example and no less by his words he invited the brothers under him to practice self-abnegation. An occasion for humility was also given from another source; for, on the feast of Epiphany a religious and famous preacher of the Order of St. Dominic said in his own church, among other things, that the inventors of new religious orders are hypocrites, because they are something different interiorly than they show themselves to be exteriorly; and he said that the approved religious orders are enough for the Church and that it is not necessary to look for them in corners. The hearers easily understood that he was speaking about the Society, but words of this kind did not move them very much, and ours worked at home in imitation of Christ and with the example of the Rector, and they also exercised themselves privately in giving sermons at home. [20. Polancus, ex commissione, Doctori Torres, mittens Generalis Praedicatorunum Patentes litteras, Romae acta in curia, Pontificis Breve, seu Conservatoriam, et Cardinalis Burgensis litteras, sub finem Januarii; idem eidem, de exploratoribus, qui nostros concionantes audiant et ad tribunal Inquisitionis deferant, adhiberi solitis, eadem die; idem eidem, quid praestandum, ne alio quam Societatis Jesu nomine appellemur, 26 Januarii 49. — Litterae hujus anni historicae; item quadrimestres Salmantinae; item Patrum Torres, Alvarez, Araoz et Strada, et Cardinalis Mendoza ad Sanctum Ignatium.
Polanco, ex commissione, to Dr. Torres, while sending the official letter of the General of the Preachers, what was done in the Roman Curia, the Brief of the Pontiff, or Conservatoria, and the letter of Cardinal Burgensis, at the end of January; the same to the same, on the spies they are accustomed to us, who listen to our sermons and give reports on them to the tribunal of the Inquisition, on the same day; the same to the same, what should be done so that we are not called by any other name than the Society of Jesus, January 26, 1549.The historical letters of this year; likewise the quarterly letters from Salamanca; likewise the letters of Torres, Alvarez, Araoz and Strada, and the letter of Cardinal Mendoza to St. Ignatius.]
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446. Venit autem P. Franciscus Strada Salmanticam, et cum jam de Societate homines majoris auctoritatis et populus etiam bene sentirent, quamvis concionatoribus civitas abundaret, suggestum in optima civitatis parochia, scilicet Sancti Martini, ei assignarunt. Coeperat quidem ille concionari in templo Sancti Isidori, sed cum semel in parochia Divi Martini concionatus esset, sic auditores affecti sunt ut ad Collegium accederent, et precibus fere importunis ut ea quadragesima apud se concionaretur postularent. Cum tamen ex Collegio Divi Bartholomaei (quod prae caeteris insigne est) Theologiae quidam publicus professor eum suggestum saltem ad dies dominicos sibi dari peteret, adeuntes Episcopi Vicarium (quem Provisorem vocant) parochiani significarunt tantopere sibi placuisse concionem illam primam , ut alterius admisceri conciones nollent, nisi forte post quadragesimam ipse P. Strada id probaret; nihil autem horum nostri intellexerant, quin potius in hospitalibus invisendis et aliis piis operibus erant occupati. Retulerunt clerici ejus parochiae quod jam coeperant timorem illum abjicere, quem illis concionator incusserat ne nostri essent de illorum numero, de quibus ait Dominus: cavete, etc.; et rogarunt ut ad eos in hac quadragesima in confessionibus juvandos nostri sacerdotes accederent.
446. Fr. Francis Strada went to Salamanca, and since men of great authority and also the people had a good opinion about the Society, although the city abounded in preachers, still they assigned to him the pulpit in the best parish of the city, namely, St. Martin’s. Now he had started to preach in the church of St. Isadore, but when he had preached once in the parish of St. Martin, the hearers were so impressed that they came to the College and with almost unmannerly requests they demanded that he should preach in their church during Lent. But since from the College of St. Bartholomew (which is eminent among the others) a professor of Theology asked that the pulpit be given to him at least on Sundays, the parishioners went to the Vicar of the Bishop (whom they call the Provider) and told him they were so greatly pleased with his first sermon that they did not want the sermons of the other preacher to be added to it, unless perhaps after Lent Fr. Strada would approve of that. Now at the time ours knew nothing about this, since they were occupied with visiting the hospitals and doing other pious works. The clerics of this parish reported that they had already begun to overcome the fear, which that preacher had caused in them, when he said that ours are among the number of those about whom the Lord said: Beware, etc.; and they asked that our priests come to hear their confessions during Lent.
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447. Brevi itaque tempore omnia ita in melius mutata sunt ut jam nemo fere colloqui contra Societatem Salmanticae auderet, et qui prius, licet diligerent nostros, non tamen audebant cum eis conversari, singulis dominicis diebus ad confessionem et communionem et alii ad res suas communicandas accedebant, et admirandam in ea civitate Dominus benevolentiam, aestimationem, ac devotionem erga Societatem plantavit, ut sinistram opinionem, contemptum et odium, quod diabolus initio seminare nitebatur, longe superaret, et tranquillitas multo major, quam tempestas fuerat, est consequuta, et multi auctoritate ac doctrina clari viri, fructum spectantes, gloriam Deo magno affectu tribuunt, qui eos, cum caeci essent, luce suae veritatis illustrasse et pertaesos vitae praeteritae male actae ad salutis viam deduxisse dignatus est.
447. Therefore, in a short space of time everything was so changed for the better that now almost no one in Salamanca dared to speak against the Society, and those who formerly, although they loved ours still did not dare to converse with them, every Sunday came for confession and communion, and others came to consult with them. So in that city the Lord planted admirable benevolence, opinion and devotion towards the Society so that it overcame the negative reports, contempt and hatred, which the devil in the beginning tried to sow in their minds. Tranquility followed which was much greater than the storm. And many men famous for their authority and doctrine, looking for the fruit, with strong emotion gave glory to God, who deigned to illuminate them, when they were blind, with the light of his own truth and to lead those disgusted with their past evil life to the way of salvation.
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448. Prosequutus est P. Strada suas conciones in templo Divi Martini ter in hebdomada pro more illius civitatis, et tam frequens ad eum audiendum accurrebat hominum multitudo (inter quos multi nobiles, et doctores , ac Universitatis cathe- dratici et scholastici erant), ut fere nulla ecclesia eam capere posset, et satis mature surgendum illis erat, qui commodum habere locum vellent; et, quod Salmanticae valde inusitatum erat, Patrem Castrum, insignem doctorem et concionatorem, ut hunc audirent, relinquebant. Nec facile explicari posset quanta vitae ac morum mutatio in auditoribus fuerit animadversa; plurimi, etiam saeculi vanitatibus valedicentes, in varias religiones sunt ingressi; affirmabant supra centum eos fuisse, alii trecentos dicebant, ut Provinciali Inquisitor Valentiae retulit. Inter alia autem pietatis opera illud sigillatim persequar, quod cum quidam civis Salmanticae alium injuria aflecisset, et inimicitias inter se exercerent, unus eorum post concionem magna cum humilitate et sui erroris cognitione veniam ab eo, quem offenderat, postulavit; duo alii, qui injuria affecti a tertia quadam persona fuerant, et unus eorum in vultu vulneratus, nec veniam ullo modo ei, qui offenderat, donare vellent, adivit eos P. Strada, a Rectore Collegii Ovetensis rogatus, et tam se obstinatos ostendebant, ut cum in nomine Domini eos alloqueretur, obdurescere potius quam emolliri viderentur. Tunc Strada, genibus ad eorum pedes provolutus, multis cum lacrymis dixit: ego ille sum, qui vos injuria affeci; precor vos propter amorem Jesu Christi crucifixi ut mihi ignoscatis; et cum in verbis hujusmodi et lacrymis aliquandiu perseverasset, scissae sunt etiam petrae cordium illorum et magno cum profluvio lacrymarum, quasi confusi et attoniti, ultro et quodam modo ipsi rogantes, veniam obtulerunt. Concionatus est etiam bis in cathedrali ecclesia, et canonici, quibus magnopere conciones ejus placuerant, pia quadam importunitate rogarunt ut passionem Domini ipsis praedicaret, quod magno cum spiritu die Veneris Sancti a tertia hora post mediam noctem usque ad septimam concionatus est; et quas vires corpus non habebat, Dominus illi ad hujusmodi labores ferendos dabat. Magno eum affectu civitas complectebatur, et ad ejus consilium petendum circa religionis ingressum et alios conscientiae casus multi confluebant; et ita graviter admodum ferebant quando de ejus in alium locum discessu aliquid audierant.
448. Fr. Strada continued giving his sermons in the church of St. Martin three times a week, according to the custom of that city, and such a large crowd of people came to hear him (among whom were many nobles, and doctors, and University professors and students) that almost no church could hold all of them. And those who wanted to have a seat had to get up very early; and what was very unusual in Salamanca, they left Fr. Castro, an excellent doctor and preacher, so they could listen to Fr. Strada. And it cannot be explained easily what great change took place in the life and morals of the hearers; very many also said farewell to the vanities of the world and entered various religious orders. They said that there were more than a hundred of them, and others said three hundred, as the Inquisitor of Valencia reported to the Provincial. However, among other works of piety, I will mention this one in particular, namely, that when a certain citizen of Salamanca had injured someone, and they remained enemies to each other, one of them after the sermon, with great humility and awareness of his error sought forgiveness from the man he had offended; there were also two others, who had been injured by a third person, and one of them had been injured on his face, and he did not in any way want to forgive the one who had offended him. Having been asked by the Rector of the College, Oviedo, Fr. Strada went to see the men, and they showed themselves to be so obstinate that, when he spoke to them in the name of the Lord, they seemed to grow harder rather than softer. Then Strada, falling on his knees at their feet, in the midst of many tears said: “I am the one who injured you; I beseech you for the love of Jesus Christ crucified to forgive me.” And since he persevered in words and tears of this kind for quite a long time, the rocks of their hearts were split and with a great flow of tears, as if disoriented and stunned, they offered forgiveness sincerely to each other. He also preached twice in the cathedral and the canons, who were very pleased with his sermons, with a certain pious importunity asked him to preach to them on the passion of the Lord. And so with great spiritual vigor he preached on Good Friday from three in the afternoon until seven in the evening; and the Lord gave him the strength, which his body did not have, to endure such a heavy burden. The city embraced him with great affection, and many people came to him to seek his advice about entering a religious order and concerning other matters of conscience; and they were very unhappy, when they heard he was being moved to another place. [21. Polancus, ex commissione, Francisco de Strada, de ejus profectione Salmanticam et Vallisoletum, mense Decembri 48. — Quadrimestres Salmantinae et Complutenses; item historicae hujus anni 49, Patris Strada, Cardinalium Mendoza et Poggii et civitatis et praefecti Vallisoletani ad Ignatium.
Polanco, ex commissione, to Francis de Strada, on his departure for Salamanca and Valladolid, in December 1548.Likewise quarterly historical letters in 1549 from Salamanca and Alcalá to Ignatius, of Cardinals Mendoza and Poggius, and of the city and prefect of Valladolid.]
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449. Praeter conciones Patris Stradae in variis Salmanticae templis, varia pietatis opera, in quibus P. Torres occupabatur, multum aedificationis, hominibus doctis praesertim, quibus ille magis notus erat, adferebant; et inter caetera, quod in custodia publica civitatis singulis dominicis diebus concionabatur, et ibi detentorum confessiones audiebat, et capite puniendos usque ad supplicii locum ac mortem ipsam comitabatur, et ad bene moriendum adjuvabat; pauperum etiam, qui ibi detinebantur, necessitatibus subventionem curabat, ita ut tam vincti quam carceris ministri, et judices, ac gubernator ipse Pro patre ipsum haberent et ei confiterentur. Id autem ejus effecit industria, ut multorum afflictionibus remedium adhibuerit, et poenas, vel debita, vel tempus carceris eis dimitti et demum liberari impetraverit. Nobiles etiam, qui plurimi sunt Salmanticae, ad eumdem Doctorem Torrensem, ut inter ipsos pacem componeret, confluebant. Et hoc pietatis opus non solum inter cives sed etiam inter externos exercebat; nam vicinorum locorum homines cum magna devotione, tam ad conciones Patris Strada quam ad sacramenta Confessionis et Communionis domi nostrae suscipienda veniebant, et nunquam sibi videri confessos esse usque ad id tempus aliqui affirmabant. Sed major fuit nobilium et scholasticorum ac civium utriusque sexus numerus, qui tam frequentes ad Poenitentiae sacramentum conveniebant, ut rogare complures eorum oporteret, ut alio ad confessiones suas instituendas se conferrent, cum tempus ad eos audiendos non sufficeret; et qui prius detraxerant Societati, quasi suum errorem erubescentes et emendare volentes, de retinenda Societate erant solliciti, et ut domum fixam haberent se pro virili parte adjuturos pollicebantur; eleemosynas etiam dare cupiebant, sed cum Doctor Torres eas non admitteret, ad majorem aedificationem id cedebat. Vir quidam nobilis, si situm tantum nostri acciperent, curam ipse quaerendi inter cives eleemosynas ad Collegium aedificandum se suscepturum dicebat; alius non ad honorem civitatis futurum, ubi tot nobiles viri sunt, si Cardinalis Dominus Franciscus de Mendoza, qui Romae versabatur, Collegium Salmanticae non erigeret; multi distribuendas in pauperes et opera pia eleemosynas ad nostros afferebant; cum unus vel alter ex nostris in morbum incidissent, et quidem gravem, non solum duo medici suam operam gratis praestiterunt, sed et alii quae necessaria erant, tam ad cibos aegrotantibus convenientes quam ad medicinas, magna charitate afferebant.
449. Besides the sermons of Fr. Strada in the churches of Salamanca, various works of piety, with which Fr. Torres was occupied, produced much edification, especially among the men of learning, to whom he was more known. And among other things, every Sunday he preached in the city jail, and there he heard the confessions of the prisoners; and those who were condemned to death he accompanied to the place of execution and he helped them die well. He also provided the necessities of life to the poor men detained there, so that both the prisoners and the guards, and the judges, and even the governor himself considered him their father and they made their confession to him. But his diligence had this effect, namely, that he provided a remedy for the afflictions of many persons, and he obtained that their punishment or debt or time of incarceration was dropped for them and then they were set free. Also the nobles, of whom there are many in Salamanca, flocked to the same Doctor Torres so that he would establish peace among them. And he performed this work of piety not only for the citizens, but also for those outside the city; for, the men of neighboring places with great devotion came both to the sermons of Fr. Strada and for the sacraments of Confession and Communion at our house, and some said that they had never gone to confession until that time. But there was a larger number of nobles and students and citizens of both sexes, who came for the sacrament of Penance in such numbers that it was necessary to ask very many of them to go elsewhere to make their confession, since there was not enough time to take care of them. And those who formerly denounced the Society, as if they were ashamed of their error and wanted to make amends, were solicitous about retaining the Society, and in order that they might have a fixed residence, they promised that they would help as much as they could. They also wanted to give alms, but since Dr. Torres did not accept them, that contributed to even more edification. Another man said it would not be to the honor of the city, where there are so many nobles, if the Lord Cardinal Francis de Mendoza, who at the time was in Rome, did not establish a College in Salamanca. Many persons offered alms to ours to be distributed to the poor and for pious works; when one or other of ours became ill, and indeed gravely ill, not only did two doctors offer their assistance gratis, but also others with great charity offered whatever was necessary, both food suitable for the sick and medicines. [22. Ignatius Doctori Torres, de Collegio Salmantino et de litteris Cardinalis Mendoza, 18 Januarii; Polancus, ex commissione, eidem, de Cardinali Mendoza et beneficio rum applicatione, eadem die; idem eidem, de domo coëmenda Salmanticae et usu redituum a Cardinali Mendoza donatorum, ineunte Maio 49. — Historicae et quadrimestres et Cardinalis Mendoza ad Ignatium et Doctorem Torres litterae
Ignatius to Dr. Torres, on the College in Salamanca and on the letter of Cardinal Mendoza, January 18; Polanco, ex commissione, to the same, on Cardinal Mendoza and the use of benefices, on the same day; the same to the same, on buying a house in Salamanca and on the use of the income donated by Cardinal Mendoza, the beginning of May 1549.Historical and quarterly letters of Cardinal Mendoza both to Ignatius and to Dr. Torres.]
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450. Hujus tantae commotionis occasione Doctor Torres Cardinalem Mendoza, a quo Salmanticam missus fuerat, ad locum aliquem Societati comparandum litteris invitabat, ut fructus uberrimus, qui Dei benignitate provenire ex Collegio civitati coeperat, stabiliretur et cresceret.
450. On the occasion of such great commotion, Doctor Torres by a letter asked Cardinal Mendoza, by whom he had been sent to Salamanca, to buy a place for the Society, so that more abundant fruit, which by the goodness of God had begun to go forth from the College to the city, would be produced and increased.
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451. Illud observatum est, quod cum a religiosa familia Patrum Praedicatorum magna in Societatem tempestas fuerit excitata, nihilominus in eorum insigne monasterium Sancti Stephani complures, excitati concionibus Patris Strada, sunt ingressi; cum tamen major pars eorum, qui ad consilia Christi sectanda excitati fuerant, ad nostros, consilii gratia, cui omnino acquiescere decreverant, veniebant; unde, si locum nostri et facultatem ad multos admittendos habuissent, facile Collegium nostrum impleri potuisset. Inter ea vero quae Societatis existimationem ea in civitate et Universitate multum auxerunt, illud fuit, quod sine ulla specie propriae utilitatis quaerendae in omnibus spiritualibus suis negotiis, quae ab ipsis tractabantur, procedebant; unus tamen ex canonicis cathedralis ecclesiae, Theologiae doctor, optime instructam suam bibliothecam post mortem suam Collegio se relicturum promisit.
451. It is to be observed that when a great storm was stirred up against the Society by the religious family of the Preaching Fathers, nevertheless many young men, inspired by the sermons of Father Strada, entered their notable monastery of Saint Stephen. But since a major part of those, who were moved to follow the counsels of Christ, came to Ours by reason of the good advice which they had decided definitely to follow, then, if Ours had had the space and ability to admit many more, our College could easily have been filled. Now among those things, which greatly increased the estimation of the Society in the city and the University, there was this, namely, that Ours acted without any sign of seeking their own advantage in all their spiritual works; and one of the canons of the Cathedral Church, a doctor of Theology, promised to leave to the College after his death his excellent library. [23. Ignatius Patri Strada, de Mare magno et privilegiis, 18 Januari 49. — Historicae tujus anni et quadrimestres, praesertim Patris Alvarez, Doctoris Torres socii et Secretarii; Stradae litterae ad Ignatium et Polancum. — Consuli utiliter potest Historia mss. Conventus Sancti Stephani, Ordinis Praedicatorum, Salmanticae.
Ignatius to Father Strada, on the great Man and privileges, January 18, 1549.Histories of this year and four-monthly letters, especially of Father Alvarez, companion and Secretary of Doctor Torres; letters of Strada to Ignatius and Polanco. It can be useful to consult Historia, manuscript: Conventus Sancti Stephani, Ordinis Praedicatorum, Salmanticae.]
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452. Coepit autem non parum augeri numerus eorum, qui octavo quoque die in sacello nostro peccata confitentes communicabant, consilii etiam gratia quotidie domum nostram ventitabant, et quidem praecipue generosi scholastici et nobiles civitatis; et tanta cum devotione suas confessiones audiri postulabant, ut accideret quemdam ex nobilissimis Baeticae dominis, humi prostratum, a P. Strada petere ut ejus confessionem audiret; et praeter illos, qui centenarium numerum excedere ipsa in quadragesima diximus, alii atque alii cum desiderio Deo serviendi nostris se offerebant, pro ipsorum consilio religionem ingressuri. Nec solum P. Strada in concionibus sed in colloquiis etiam familiaribus perutilem Domini operarium agebat cum aedificatione et admiratione populi. Pauci aliqui in Societatem admissi, et duo illorum Gandiam missi sunt. Ad aegrotantium domos, nostri etiam, ut eos in spiritu juvarent et confessiones eorum audirent, accersebantur; sed tanta erat conlluentium ad Collegium nostrum multitudo ut non solum cum sacerdotibus sed cum minimo ex fratribus laicis de rebus spiritualibus conferre contenti essent.
452. The number of those who confessed their sins and received communion every week in our chapel began to increase significantly, and they came often to our house to receive some counseling, especially sincere students and nobles of the city. And they asked with such devotion that their confessions be heard that it happened that one of the noble lords of Baetica, prostrate on the ground, asked Fr. Strada to hear his confession. And besides those, whom we said were more than a hundred in Lent, many others with a desire of serving God offered themselves to ours, seeking their advice about entering a religious order. Fr. Strada functioned as a very useful workman of the Lord not only in delivering his sermons but also in spiritual counseling to the edification and admiration of the people. A few were admitted into the Society, and two of them were sent to Gandia. Ours also visited the homes of the sick to help them spiritually and to hear their confessions. But the multitude of those coming to our College was so great that they were content not only to confer with our priests about spiritual matters, but also with the humble lay brothers.
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453. Scripsit Pater Strada magistro Joanni de Avila, de quo superius facta mentio est, quod erat pietate et doctrina et concionandi dono vir insignis; responsum autem ab eo tunc accepit, quod nostros non mediocriter consolatum est; singularem enim charitatis affectum erga Societatem ostendebat et se dolere significabat, quod senem et valetudinarium se videbat, ut non posset ad Societatem per seipsum juvandam vires adferre, quidquid tamen posset ad eam promovendam se facturum.
453. Fr. Strada wrote to Master John de Avila, who was mentioned above, because he was a man outstanding for his piety, doctrine and gift of preaching. Then he received an answer from him which consoled ours in no small measure. For, he manifested a singular feeling of charity towards the Society, and he said that he regretted, because he is a sickly old man, that he did not have the strength to come to the aid of the Society by himself, but that he would do whatever he could to assist her. [24. Ignatius Doctori Torres, quid agendum si Joannes de Avila Societatem ingredi postulet, ineunte Maio. — Multa de hoc habentur in Cartas de San Ignacio et plura edentur in Supplemento. Nonnulla etiam reperire est in Processu Beatificationis Ven. Servi Dei, magistri Joannis de Avila.
Ignatius to Dr. Torres, on what to do if John de Avila asked to enter the Society, at the beginning of May. There are many things about this in Cartas de San Ignacio and even more things are published in the Supplemento. Also some things can be found in Processus Beatificationis Ven. Servi Dei, magistri Joannis de Avila.]
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454. In senatu civitatis Salmanticensis ad aliqua pietatis opera Societatis ministerio utendum esse statuerunt, et aliqui ex eodem senatu (rectores vocant) Patrem Torres adierunt, et de domo puellarum orphanarum et alia mulierum, quae a peccatis publicis converterentur, instituendis cum eodem egerunt, et ejus consilio et opera se juvari velle significarunt et ut ipse ad hujusmodi opera ministros aliquos idoneos quaereret.
454. In the senate of the city of Salamanca they decided to use the ministry of the Society for some works of piety, and some members of the same senate (they call them Rectors) approached Fr. Torres and dealt with him about establishing a home for orphaned girls and another one for women converted from being public sinners; they said that they wanted to be helped by his counsel and assistance, and they asked that he would provide some suitable ministers for this work. [25. Ignatius Francisco de Strada, de Conversarum domo, 18 Januarii 49. — Litterae Doctoris Torres ad Ignatium, Polaneum et Araoz.
Ignatius to Francis de Strada, on the house for converted women, January 18, 1549.Letters of Dr. Torres to Ignatius, Polanco and Araoz.]
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455. Eorum, qui spiritualibus Exercitiis excoli optabant, non exiguus erat numerus, sed quoniam domus erat angustior, invitabantur nostri ut aliam ampliorem, dum propriam non habebant, sibi conducerent. Multi etiam in Societatem admitti optabant, qui, cum nec domus nec sustentationis facultas multis sufficiebat, non admittebantur.
455. There was no small number of those who made the Spiritual Exercises, but since the house was rather small, ours were urged to rent another larger house, since they did not have their own dwelling. Also many men wanted to be admitted into the Society, but they were not accepted because there was no room in the house and they did not have the means to support them.
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456. Erat id temporis Dominus Antonius de Corduba Salmanticae, Marchionissae de Pliego filius et Comitis de Feria frater. Is magno affectu Societatem nostram complexus, ibidem sacramenta Confessionis et Communionis crebro accipiebat; et cum ex cathedraticis primarii nonnulli eum a familiaritate nostrorum avertere niterentur, et an ab eorum vellet amicitia excidere propter nostros interrogarent, et quod a quartana, qua tunc laborabat, non esset liber futurus, nisi a nostris recessisset, affirmarent, non solum illis persuasionibus non cessit, sed potius in ardenti dilectione Societatis magis crescebat, quam post bienium etiam ingressus est. Perseverabant nihilominus aliqui religiosi Ordinis Praedicatorum, zelo non malo fortassis sed non secundum scientiam, nostros exagitare, et constat eos id tentasse cum ministris justitiae ut domum nostram visitarent, ut viderent quos libros nostri haberent. Fuit etiam qui, dum concionaretur, gravissime in clericos quosdam, qui sancti habebantur, invectus est, quod tantum de Societate nostra dictum intelligebatur. Parum tamen profecerunt, et Roma etiam contra molestatores hujusmodi aliquod subsidium auctoritatis apostolicae missum est; et, ut superius diximus, ab ipso Generali magistro Ordinis Praedicatorum patentes litterae contradictoribus ejus ordinis silentium imposuerunt.
456. At that time Lord Antonio de Cordova was in Salamanca, the son of the Marchioness de Pliego and the brother of Count de Feria. He embraced our Society with great affection, and there he often received the sacraments of Confession and Communion. Some of the leading professors tried to turn him away from being familiar with ours, and they asked him whether he wanted to lose their friendship because of us, and they said that he would not be freed from the four day fever, which was common at the time, unless he stopped associating with ours. Not only did he not accept these arguments, but he increased even more in his ardent love for the Society, and after two years he also entered the Society. Nevertheless, some members of the Order of Preachers, perhaps now with an evil intention but not according to knowledge, continued to harass ours, and it is certain that they tried to get the ministers of justice to visit our house in order to see which books ours were reading. There was also one who, when he preached, strongly attacked certain clerics, who were thought to be holy, and this was understood to refer to our Society. However, they accomplished very little, and Rome also sent some help of Apostolic Authority against these harassments; and, as we said above, a public letter from the Master General of the Order of Preachers imposed silence on the preachers of his Order who were attacking the Society.
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457. Decem id temporis Salmantieae versabantur, inter quos fuerunt, praeter Doctorem Torres et Franciscum Strada, Patres Baptista Sanchez, Maximilianus Capella, Navarrus, Gonzalvus Gonzalez, Joannes Alvarez, qui omnes multum in Societate Domino servierunt, temporis progressu.
457. At the time there were ten of our members in Salamanca, among whom were, besides Dr. Torres and Francis Strada, Fathers Baptist Sanchez, Maximilian Capella, Navarrus Gonzalvus Gonzalez, John Alvarez, all of whom with the progress of time did great service for the Lord in the Society. [26. Polancus, ex commissione, Doctori Torres, de iis qui, in Societatem admissi, Romam mittendi sunt, 18 Januarii; idem eidem, de Constitutionibus Collegii Salmantini, 26 Januarii. — Catalogus corum qui Societatem Jesu in Collegio Salmantino ab ejus fundationis anno ingressi sunt Mss.
Polanco, ex commissione, to Dr. Torres, on those who, having been admitted to the Society, should be sent to Rome, January 18; the same to the same, on the Constitution of the College in Salamanca, January 26. Catalogus eorum qui Societatem Jesu in Collegio Salmantino ab ejus fundationis anno ingressi sunt, Mss.]
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458. Visum est autem Patri Provinciali, Antonio de Araoz, Patrem Strada Complutum esse transferendum; et decima tertia Septembris Salmantica profectus, Vallisoletum ad Provincialem se contulit, inde ad complutenses progressurus. Ante profectionem tamen cum in celeberrimis Salmanticae locis concionatus esset, ab Universitate invitatus est, ut in capella publicarum scholarum concionem unam saltem haberet, idque in exequiis magistri Vegae, qui celebris franciscanae familiae religiosus, tum pietate tum doctrina fuit. Quamvis autem unicus tantum dies ad praeparandam concionem relictus fuerit, nunquam melius nec magis ad rem concionari in eo loco visus est; et scholastici novo modo se tunc gesserunt; ii enim, licet clarissimi sint concionatores qui in ea capella verbum Dei praedicare solent, eorum nullum fere audiunt, sed postquam ingressi sunt, paulisper orantes, quo obedientiae satisfaciant, subsistunt, et statim recedunt: quando vero Pater Strada praedicavit, plenum fuit sacellum viris graduatis, et omnium Ordinum religiosis, ac scholasticis, qui summa cum attentione concionantem audierunt. Nec sine satisfactione et fructu eo labore perfunctus est; nam generalem confessionem plurimi scholastici, vacationum tempore, apud nostros instituerunt.
458. But Fr. Antonio Araoz, the Provincial, decided that Fr. Strada should be transferred to Alcalá; on December 13 he departed from Salamanca and he went to Valladolid to see the Provincial and from there he went to Alcalá. Before his departure, however, since he had preached in the most famous places in Salamanca, he was invited by the University to preach at least one last sermon in the university chapel, and to do it at the funeral service for Master Vega, who was a distinguished Franciscan, outstanding both for his piety and his learning. Although he was given only one day to prepare his sermon, it seemed that he had never preached better or more eloquently in that place. And the students conducted themselves in a new way; for, although those who are wont to preach the word of God in that chapel are renowned preachers, they listen to almost none of them. After they have entered the chapel, they say a short prayer to fulfill their obligation and then leave immediately; but when Fr. Strada preached, the chapel was full of graduates, and religious of all the Orders, and students, who listened to the preacher with great attention. And he did not perform that task without satisfaction and some fruit; for, during the time of vacation many of the students came to ours to make a general confession.
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459. Illud etiam a Patre Torres, vel potius a Deo per ipsum egregie effectum est, ut cum quidam justitiae minister qui jam octo annos extra conjugis suae consortium vivebat, et in articulo mortis constitutus adduci ad confessionem peccatorum non poterat, per Patrem Torres Domino reconciliaretur. Initio quidem, ab ipso parocho evocatus, non paucas horas frustra eum emollire tentavit, et alii duo patres dum illi persuaderent ut Dei nomen invocaret, duas aut tres blasphemias ille protulit: quod cum Doctor Torres videret, simul cum aliis fratribus orationi pro eo instare coepit; sacerdotes etiam diebus sequentibus in Missae sacrificiis ne ea periret anima magno studio a Deo supplicarunt; et cum interim ad illum nostri accederent, placuit Dei bonitati mentis ejus oculos illuminare et sic movere voluntatem, ut confessus, prout debebat, et Sanctissimae Eucharistiae sacramento accepto magna cum devotione, et aliquod tempus a Domino adhuc habens ad hoc Domini beneficium agnoscendum, ut pium Christianum hominem decebat, mortuus est.
459. This also was done admirably by Fr. Torres, or rather by God through him, that is, that when a certain minister of justice, who lived for eight years separated from his wife, and was at the point of death, and could not be led to confess his sins, was reconciled to the Lord through Fr. Torres. Indeed in the beginning, having been summoned by the pastor, he tried for several hours to win him over; and two other priests, when they tried to persuade him to call on the name of the Lord, instead he uttered two or three blasphemies. When Dr. Torres saw this, together with other brothers he began to offer prayers for him; also on the following days the priests in the sacrifices of the Mass pleaded with God with great zeal that his soul would not be lost. And when in the meantime ours visited him, it pleased the goodness of God to open the eyes of his mind and to so move his will that, having made his confession, as he was required to do, and having received the sacrament of the Holy Eucharist with great devotion, and having some time still from the Lord to thank him for this great gift, he then died, as is fitting for a pious Christian man.
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460. Canonicus quidam reditibus Collegium illud dotare voluit, si id tamen oneris suscepisset, ut Rector, vel si quis alius clarioribus Dei donis praeditus videretur, singulis diebus horam unam in summo templo, et in quadragesima duas, sacerdotum reconciliationibus, qui Missas dicturi essent, audiendis vacaret, et conciones aliquas, quae ipsi committerentur, eo in templo haberet; et id agebat bonus illi canonicus, ut exemplo et doctrina nostrorum sacerdotes ejus ecclesiae proficerent: non est tamen P. Ignatio visum hujusmodi onus subeundum propter talem dotationem esse.
460. A certain canon wanted to endow the College with an income, but with this condition — that the Rector, or if someone else seemed to be endowed with special gifts of God, every day for an hour in the church, and in Lent for two hours, would attend the Masses that were going to be said, and would give some sermons in the Church in his memory. And the good canon did this so that by the example and teaching of ours the priests of his church would profit from it. But it seemed to Fr. Ignatius that a burden of this kind should not be undertaken for the sake of such a donation. [27. Ignatii patentes litterae seu publicum procuratorium ad lites instrumentum Doctori Torres, 26 Januarii; Polancus, ex commissione, Doctori Torres, de Cardinali Coria, de sita Collegii, de litteris scribendis, de Magistro Alvarez, Maximiliano Capella et Joanne Baptista Sanchez, de quadrimestribus litteris, de sociis Romam mittendis, mense Julio 49.
The official letter or legal instrument procuratorium ad lites of Ignatius to Dr. Torres, January 26; Polanco, ex commissione, to Dr. Torres, on Cardinal Coria, on the site of the College, on letters to be written, on Master Alvarez, Maximilian Capella and John Baptist Sanchez, on the quarterly letters, on the companions to be sent to Rome, July 1549.]
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461. Primaria quaedam nobilissima ejus civitatis matrona, quae magno charitatis affectu nostros prosequebatur, filiam suam cuidam Comiti cum dote quinquaginta millium ducatorum jam jam datura erat, cum filia negavit se velle cuiquam nubere; quod matrem sic exasperavit, ut, cum id ex audita doctrina nostrorum evenisse suspicaretur, de nostris male sentire et etiam obloqui coeperit. Sed et ille ipse religiosus Ordinis Sancti Dominici, qui primo in adventu Societatis cavendum esse a nostris, ut Anti-Christi ministris, populum monuerat, cum discessurus esset Salmantica ad Ordinis sui congregationem, in ultima lectione semel atque iterum suos auditores monuit ut a doctrinis novis, non tantum litterarum sed etiam morum, caverent. Itaque successibus prosperis ne efferrentur animo nostri, et ut fructum contradictionum perciperent, semper aliquos, qui eos exercerent, habere Dominus voluit.
461. A prominent noble Lady of this city, who followed ours with great feelings of charity, was now going to give her daughter to a certain Count with a dowry of fifty thousand ducats, when the daughter said that she did not want to marry anyone. This so exasperated her mother that, when she suspected that it came from the teaching she heard from our priests, she began to think bad things about us and also to speak out against us. But that religious of the Order of St. Dominic, who previously at the arrival of the Society had warned the people that they should be on guard against ours, as ministers of the Antichrist, when he was about to leave Salamanca for the congregation of his Order, in his last lecture again and again warned his hearers that they should guard themselves against new teachings, not only of literature but also of morals. Therefore lest the minds of ours be puffed up by much successful work, and that they might experience the fruit of contradictions, the Lord always wanted to make use of some people who would harass them.
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462. Compluti hoc tempore Franciscus de Villanova cum paucis versabatur; et cum Rectoris titulum sibi deferri in litteris vidisset, ut impar onus a suis humeris auferri precabatur; sed id non obtinuit.
462. At this time in Alcalá, Francis de Villanova was working with a few others; and when he saw that the title of Rector was to be given to him, he asked that it be removed from his shoulders as a burden too heavy for him; but he did not obtain his wish. [28. Polancus, ex commissione, Patri Araoz, ei commendans Villanovam, Vergaram et Complutense Collegium, et de iis quae pro eo Collegio expetebat Vergara, sub finem Januarii 49. — Litterae Francisci de Villanova ad Ignatium et Polancum. — Historia del Colegio de la Compañía de Jesús, de Alcalá, por el P. CRISTÓBAL DE CASTRO, mss.
Polanco, ex commissione, to Fr. Araoz, commending to him Villanova, Vergara, and the College in Alcalá, and on the things that Vergara expected from the College, at the end of January 1549.The letter of Francis de Villanova to Ignatius and Polanco. Historia del Colegio de la Compañia de Jesus, de Alcalá, to Fr. Cristóbal de Castro, mss.]
