Chapter 9

v1_chapter9latin CAPUT NONUM CHAPTER IX v1_chapter9latin DE TEMPESTATE CONTRA NOSTROS ROMAE EXORTA, ET DE NOMINE SOCIETATIS, AC DELIBERATIONE RELIGIONIS INSTITUENDAE ON THE ATTACKS AGAINST OURS IN ROME, AND ON THE NAME OF THE SOCIETY AND ON THE CONSIDERATION OF FOUNDING A RELIGIOUS ORDER v1_chapter9latin Cum Satanas nostrorum conatibus invideret, et forte Societatem hanc multo ulterius progressuram suspicaretur, Deo etiam per contradictionem Ignatium et socios exercere, et veritatem illustriorem reddere volente, tempestas contra eos Romae gravissima ab hispanis hominibus, qui in Romana Curia non mediocrem auctoritatem et gratiam eo tempore habebant, est exorta. Occasio vero haec fuit. Cum quidam ex nostris concionatorem Ordinis Sancti Agustini, qui et ipse Frater Augustinus Pedemontanus dicebatur, audissent, et aliqua, quae haeresim sapiebant, adnotassent, et eum privatim ac fraterne admonuissent, nec tamen ille, quae male dixerat, retractaret vel interpretaretur (erat enim tunc occultus, sed postea manifeste se lutheranum ostendit); decreverunt in variis locis (in quibus ipsi concionabantur) doctrinam contrariam erroribus illius concionatoris praedicare. Hic accidit, ut quidam cognomine Mudarra, qui erga illum augustinianum afficiebatur, et alii quidam curiales primarii, ejusdem auditores, molestissime id ferentes, inciperent de Ignatio et sociis calumnias varias comminisci, et in Romana Curia seminare. Dicebant enim Ignatium de haeresi variis in locis damnatum fuisse, et multis facinoribus infamem ; ad Gubernatorem etiam informandum, submiserunt postea quemdam Michaëlem, qui Parisiis et in Italia nostris satis conjunctus fuerat, et quoniam idoneus ad Societatem non videbatur, admissus in illam non erat. Viri praedicti in litibus ac negotiis gerendis satis erant exercitati, et favore magnatum abundabant: utrumque autem tenerae tunc plantulae Societatis deerat. Eo demum res progressa est, ut homines a nostris fugerent, tamquam ab hominibus ex Gallia, Hispania et Venetiis fugitivis ac perditis ; et in illis ipsis locis et provinciis seminabatur quod Romae tales nostri habebantur. Visum est ergo Ignatio et sociis rem hanc judicio decernendam esse ac declarandam, quod tamen adversarii non tentaverant eo usque ; et ante ipsum Gubernatorem urbis (qui tunc Episcopus Conversinus erat) causam commiserunt : sed cum ante eumdem aliquoties praedictus Michael com paruisset, et nostris praesentibus, a Gubernatore fuisset auditus, illius malitiam is facile deprehendit et ut calumniatorem damnavit, et exilio mulctavit, quamvis Ignatius apud eumdem Gubernatorem intercederet, ut ei noxa condonaretur. Sic etiam alios adversarios ursit Ignatius ut ante Gubernatorem et ipsi vocati fuerint, ut quid de Ignatio et sociis sentirent, deponerent. Sed illi, qui callidi homines et litibus assueti erant, cum Michaëlem damnatum vidissent, bene se sentire de Ignatio et sociis, quod ad vitam et doctrinam attinet ac pietatis opera, testati sunt, et hujusmodi laudibus silentium imponere huic causae magna cum industria et favore nitebantur. Nam et coram Cardinali Neapolitano idem testati erant, et alios in Societatem bene affectos in suam sententiam trahebant. Sed quamvis et Cardinalis praedictus, et Gubernator et alii praelati, imo et socii, hoc silentio imposito, desistendum esse a lite censebant, Ignatius in futurum Societati prospiciens, cum infamiam et Romae et multis aliis in locis sparsam esse intelligeret quod nostri fugitivi essent et facinerosi, hoc silentium in grave praejudicium tunc nascentis Societatis fore existimavit , et cum apud alios favorem obtinere non posset, decrevit Summum Pontificem , qui tunc Frascatae prope antiquum Tusculum erat, adire, quem eodem quo pervenerat die est allocutus , et latina oratione totius vitae suae decursum, contradictioncs et carceres breviter declaravit; ac supplicavit ut famae ipsius ac sociorum consuleret, et Gubernatori juberet ut per sententiam veritatem declararet ; nam ea ratione infamia, quae spargebatur Romae, nostros doctrinam sanam non habere, per sententiam hujusmodi dissiparetur. Audivit Pontifex benigne Ignatium et laudavit ejus et sociorum tam bene applicata ad Dei honorem et commune bonum ingenia, et quod petebat fieri jussit. Gubernator itaque, quantumvis favore adversarii pugnarent, ad sententiam pronunciandam processit : et antequam eam pronunciaret, divina quadam peculiari Providentia accidisse videtur, ut qui in disjunctissimis Hispaniae, Galliae et Italiae locis, ac in diversis temporibus, causarum P. Ignatii judices extiterant, Romae eo tempore alii alia occasione versarentur, cum de ipso et sociis Gubernator ex Pontificis praescripto sententiam laturus erat. Qui enim Compluti Archiepiscopi Vicarius fuerat, Doctor Figueroa, ab Imperatore Neapolim missus ad gravia negotia, inde in Hispaniam rediens (ubi ad dignitatem Praesidis Regii Consilii praefectus est) Romae tunc erat. Doctor etiam Matthaeus Ori et haereticae pravitatis in Gallia Inquisitor, ante quem diximus bis P. Ignatium Parisiis delatum fuisse, Romam venerat, quemadmodum et Doctor Gaspar de Doctis, qui Nuncii Apostolici Vicarius seu judex ordinarius erat, cum Venetiis praedictae tragoediae contra Ignatium exortae fuerunt; et omnes hi apud Gubernatorem, antequam ferret sententiam, legitime sua testimonia deposuerunt. Venerant etiam ex variis provinciis ac locis, ubi versata fuerat Societas, publica et magnae auctoritatis testimonia. Romae itidem ore tenus viri graves et omni exceptione majores quid de Ignatio et ejus sociis sentirent testati sunt. Et ita sententiam pronunciavit Gubernator, qua damnat calumniatores Societatis, et ejus non solum innocentiam, sed vitae, doctrinae et bonorum operum, et nominarim exercitiorum spiritualium approbationem luculentam continet. Et ita detractionum atque infamiae injustae nubila radio veritatis ac publici hujus testimonii dissipata sunt, et auctoritate judicis apostolici convicta; ut quod Satan ad opprimendam Societatem in ipso ejus exordio comminiscebatur, ad ejus bonum odorem et existimationem augendam Deus convertit. Since Satan was envious of the good works of our members, and perhaps suspected that this Society was going to make much greater progress, and God also wanting to test Ignatius and companions through opposition and to render the truth more illustrious, a serious attack against them was started in Rome by some Spaniards, who at the time had no little authority and favor in the Roman Curia. The occasion of this was the following. When some of ours heard a preacher of the Order of St. Augustine, and noted that some of what he said sounded like heresy, privately and fraternally they admonished him. But he who had spoken badly would not retract what he said (for he was then secretly a Lutheran, and later he clearly showed his colors); they decided to preach the doctrine contrary to the errors of this preacher in other places (where they were preaching). Then it happened that a certain man named Mudarra, who was a friend of that Augustinian, and some other curial officials who had also heard him, being very much troubled by this, began to invent various calumnies about Ignatius and his companions, and to spread them around in the Roman Curia. For they said that Ignatius had been condemned in various places for heresy, and was infamous for many crimes. Also, in order to inform the Governor afterwards they produced a certain man named Michael, who had been associated with ours in Paris and in Italy, and because he seemed not suitable for the Society, he was not admitted into it. These men were very experienced in conducting law suits and enjoyed the favor of important persons; but at the time both of these were lacking to the tender little plant of the Society. Then the matter progressed so far that people began to avoid our members, as if they were fugitives and criminals from France, Spain and Venice; and in those very places it was rumored that in Rome we were considered to be such. Therefore it seemed to Ignatius and companions that this matter should be decided and proclaimed by a judge, which is something the adversaries had not yet attempted to do. So they presented their case before the Governor (who then was the Bishop Conversinus); but since the said Michael had appeared several times before the same Governor, and when our members were present he had been heard by the Governor, he easily perceived his malice and condemned him as a calumniator, and sent him into exile, although Ignatius interceded with the same Governor that the sentence should be forgiven. Thus also Ignatius disturbed other adversaries so that they also were summoned before the Governor to explain what they thought about Ignatius and his companions. But these individuals, who were shrewd men and familiar with legal cases, when they saw that Michael had been condemned, testified that they were well disposed to Ignatius and his companions regarding their life, teaching and works of piety, and with these praises they tried with great effort and favor to impose silence on this case. For they had testified to the same thing before Cardinal Neapolitani, and they brought others well-disposed to the Society over to their way of thinking. But although the Cardinal and the Governor and other prelates, and even some companions, since the case was closed, thought that the case was terminated, Ignatius, considering the future of the Society, since he knew that this infamy had been spread around in Rome and in many other places, that our members were fugitives and full of shameful deeds, judged that this silence would give rise to a grave prejudice against the newly born Society. And since he could not obtain favor from others, he decided to go see the Sovereign Pontiff, who at the time was in Frascati near the ancient Tusculum, and on the very day he arrived he was able to speak to him. Speaking in Latin, he told him briefly about the course of his whole life, the oppositions and the imprisonments. And he humbly asked him to protect the good name of himself and of his companions, and to order the Governor to declare the truth through an official decree. For in this way the bad reputation, which was spread around Rome that ours were not teaching true doctrine would, be dissipated by a decree of this kind. The Pontiff listened to Ignatius kindly, and he praised the good works of Ignatius and companions for the honor of God and the common good, and what he asked for he ordered to be done. Therefore the Governor, although the adversaries fought against the favor, proceeded to pronounce the decree. But before he made the announcement, it seemed to take place by a special act of divine Providence that those who in very separated places of Spain, France and Italy, and at different times, who were judges of the cases against Ignatius, happened to be in Rome at that time for one reason or another; this was when the Governor, at the command of the Pontiff, was about to publish a decree concerning him and his companions. For the man who was the Vicar of the Archbishop of Alcalá, Dr. Figueroa, having been sent by the Emperor of Naples on some serious business, returned from Spain (where he had the dignity of presiding over the King’s Council) and was then in Rome. Also Dr. Matthew Ori, the Inquisitor in France of heretical deformity, before whom we said Ignatius was summoned twice in Paris, also came to Rome, and likewise Dr. Gaspar de Doctis, who was the Vicar of the Apostolic Nuntio or ordinary judge, when the above mentioned attacks against Ignatius arose in Venice. All of these, in the proper legal form, gave their testimony to the Governor before he passed his sentence. Public testimonies of great authority also came from various provinces and places where the Society was active. In like manner in Rome itself important and very exceptional men gave testimony as to what they thought about Ignatius and his companions. And so the Governor pronounced his sentence, with which he condemned the calumniators of the Society, and it contained a glowing approval not only of their innocence, but also of their life, teaching and good works, and in particular the spiritual exercises. And so the clouds of lies and unjust accusations were wiped out by this ray of truth and public testimony, and confirmed by the authority of the apostolic judge. And what Satan invented to destroy the Society at its very beginning, God changed in order to increase its good odor and reputation. v1_chapter9latin Cum Romae hoc anno 1538, ineunte vere, nostri convenerunt, nondum in animo proposuerant congregationem aliquam perpetuam seu Religionem instituere; sed seipsos et alios, si quos Dominus ipsis adjunxisset, divinis obsequiis ad animarum auxilium impendere, postquam Hierosolymas transire non potuerant, et magnum ostium eis, tum in Italia ac variis ejus urbibus ac provinciis tum extra illam aperiebatur, quandoquidem ex bono odore Romae sparso multi ad eorum operam requirendam moverentur, quibus Summus Pontifex gratificari, et nostros in varia loca mittere velle videbatur. Tunc ergo cogitare omnes coeperunt hanc Dei voluntatem fore ut inter se societatem perpetuam inirent, quae, ipsis morientibus, pergeret in eodem ministerio Deo servire, et numero etiam hominum augeretur, qui Deo juxta institutam ab ipsis vitae rationem sequi vellent. Ante igitur quam in varia loca dividerentur, qui ex diversis nationibus uno spiritu et vocatione conjuncti a Domino fuerant, agere coeperunt de vivendi formula, quam tenere oporteret. Et quia initio variae quorumdam erant sententiae, omnes tempus aliquod orationi impendendum esse, et Missae sacrificia offerenda, et praemissa consideratione diligenti exquirendam esse Dei voluntatem decreverunt. Et, si fecissent quod in ipsis erat, inspiraturum sibi esse Deum quod ad ipsius honorem, quodque magis gratum suae Divinae Majestati futurum esset confidebant. Singulis autem noctibus conveniebant, et quae quisque cogitaverat in medium proponebat, ut quod pluribus suffragiis ac rationibus niteretur, id omnes sequerentur. When ours convened in Rome in 1538 at the beginning of spring, they had not yet proposed to establish a perpetual congregation or religious Order. But they had decided that they and others, if the Lord brought them to them, would dedicate themselves to the service of God and the salvation of souls, after they could not go to Jerusalem, and a large door was opened for them both in Italy and in various cities and provinces of it and outside of it, since from the good report going out from Rome many were moved to seek their help, to which the Sovereign Pontiff seemed to be pleased and wanted to send our members to various places. Therefore then all began to think that this was the will of God, namely, that among themselves they would form a permanent society which, when they died, would continue to serve God in the same ministry, and it also would be increased by the number of men, who would wish to follow God according to the way of life established by them. Therefore, before those who had been joined together by God from different nations in one spirit and vocation departed for various places, they began to consider a way of living which would be necessary to follow. And because at first there were different opinions among them, all decided that some time should be devoted to prayer, and sacrifices of the Mass offered, and careful consideration entered into in order to discover the will of God. And, if they did all they could, they were confident that God would reveal to them what would be for his honor, and what would be more pleasing to his Divine Majesty. So every evening they gathered together, and what each one thought he proposed to the others, so that what gained the most votes and good reasons, that is what all agreed to follow. v1_chapter9latin In primis ergo id quaesitum fuit, an congregatio, aliquo unionis vinculo confirmata, esset ineunda, ut quandoquidem omnes votum emiserant Summo Pontifici obediendi circa missiones, alii aliorum notitiam et curam haberent necne; et constitutum est congregationem ineundam, et stabili unione confirmandam videri, quam in personis nationum tam diversarum Deus inchoaverat, ut sic coalescens Societas majores haberet ad Dei servitium vires. In the first place, therefore, the question was whether a congregation, confirmed by some bond of union, should be established, so that since all had taken a vow of obedience to the Sovereign Pontiff concerning the missions, whether or not this would affect their relations with each other. And it was decided to establish a congregation and to make it a permanent union, which God had initiated among persons of such diverse nationalities, so that uniting together the Society would have greater effectiveness for the service of God. v1_chapter9latin Secundo fuit propositum (quod difficultatem majorem prae se ferebat) an qui jam emisissent perpetuum castitatis et paupertatis votum in manibus Legati Apostolici Veralli, tertium addere obedientiae alicui dc ipsorum numero praestandae deberent , ut perfectius et majori cum merito Dei voluntatem et Ejus in terris Vicarii implere possent. Et cum pluribus noctibus ea de re ultro citroque actum esset, et a singulis rationes in utramque partem essent allatae, demum obedientiam alicui ex ipsorum numero praestandam esse (si tamen in iis, sicut etiam in sequentibus, approbatio et confirmatio Sedis Apostolicae accessisset) statuerunt. Secondly, it was proposed (which in itself was a greater difficulty) whether those who had already taken a perpetual vow of chastity and poverty in the presence of the Apostolic Legate, Verallo, should add a third vow of obedience to be given to one of their number, so that more perfectly and with greater merit they could carry out the will of God and of His Vicar on earth. And since for several nights they spoke about both sides of this matter, and by each person reasons were advanced for and against the proposal, finally they decided that obedience should be given to one of their number (but if in this matter, as also in others, the approval and confirmation of the Apostolic See were given). v1_chapter9latin Ad eumdem modum, hoc ipso anno 1538 ad finem tendente, reliqua inter se tractarunt, quae in Litteris Apostolicis a Summo Pontifice Paulo III anno 1540 datis, et in veteribus quibusdam constitutionibus, quae postea in meliorem ordinem a P. Ignatio redactae (multis etiam additis) fuerunt, continentur; cujusmodi sunt quae de paupertate domorum, de probationibus, de Collegiis admittendis et reliqua. Et quia protrahebatur haec tractatio, et interim aliquos ex nostris Summus Pontifex extra urbem mittebat; qui recedebant ex Italia , suffragia sua manentibus in ea relinquebant, ut de iis, quae ad universam Societatem pertinent, ipsi, quae opportuna viderentur, aut omnes aut saltem qui Romae possent congregari, diffinirent ; et ita quibusdam etiam ad varia Italiae loca recedentibus, P. Ignatio cum aliis, qui Romae residebant, sua et ipsi suffragia reliquerunt. In the same way, towards the end of the year 1538, they dealt with the remaining things among them, which are contained in the Apostolic Letter given by the Sovereign Pontiff, Paul III, in 1540, and in certain old constitutions, which later were put into better order by Father Ignatius (also with many additions). These points concern the poverty of the houses, the training of new members, accepting the management of schools and similar things. Because this deliberation was protracted, and in the meantime the Sovereign Pontiff sent some of our members out of the city, those who departed from Italy left their votes with those remaining in the city, so that concerning the things pertaining to the whole Society they should decide what seemed best to them, along with all those who could still gather together in Rome. And so when some members left for various parts of Italy, they left their votes to Father Ignatius and to the others who remained in Rome. [1. De quibus hic sermo est, videri possunt cuncta ad calcem operis Constitutiones Societatis Jesu latinae et hispanicae, Matrii, 1892, a pag. 297, Appendix prima, monumenta continens S. P. Ignatii et aliorum primorum Patrum ad Societatis Constitutiones pertinentia.
Those about whom he is speaking here can be seen as the bottom of the work Constitutiones Societatis Jesu latinae et hispanicae, Matriti 1892, page 297, Appendix prima, monumenta continens S. P. Ignatii et aliorum primorum Patrum ad Societatis Constitutiones pertinentia.] v1_chapter9latin Et ita constituta est illa formula quae in praedictis Apostolicis Litteris inserta est, quam nostri Summo Pontifici per seipsos praesentare constituerant; sed quin ille Roma recessit sub autumnum anni 1539, ne cogerentur ejus reditum exspectare, per Cardinalem Contarenum eam Pontifici proposuerunt. Pontifex autem, considerata formula praedicta, non solum eam verbo approbavit; sed etiam quasi spiritu quodam prophetico (cum Pontifex esset) dixit congregationem hanc multum ad reformationem Ecclesiae profuturam, et alia, quibus quam bene sentiret de hoc Instituto ad Dei gloriam et servitium significabat. Et haec tertia die Septembris Tybure acta, ex litteris ipsius Cardinalis Contareni constant : quia tamen quod viva voce fuerat a Pontifice approbatum, Litteris Apostolicis erat declarandum ac stabiliendum, quibusdam hoc negotium a Pontifice commissum est, inter quos erat Bartholomaeus Cardinalis Guidaccionius, cui cum supplicatio, a Summo Pontifice subscribenda, fuisset oblata, nova difficultas, et quidem non levis, in hoc ministro Pontificis est inventa, quia negotium confirmationis fere integrum annum, vel eo amplius, extraxit; vir quidem ille bonus ac pius erat, et in juris peritia exercitatus: sed e multitudine religionum non bene sentiebat, et contra eam librum scripserat. Pater autem Ignatius, daemonis fraudem agnoscens, expugnandum esse illum Cardinalem orationibus ac sacrificiis censuit, quae (ut in illa paucitate sacerdotum) liberaliter huic negotio applicari curavit, nam supra duo millia Missarum ad ejus directionem Deo oblata fuerunt ; quibus praecipue (additis etiam rationibus) commotus fuit praedictus Cardinalis Guidaccionius, simul cum aliis, qui huic negotio adversabantur, ut illud potius promovere studerent; et hoc consilio tamquam prudenti usi sunt, ut erigeretur quidem et approbaretur Societas, sed numero professorum ad sexaginta limitato, ut interim progressus ejus et fructus observaretur; et ita 26 Septembris a Summo Pontifice supplicatio signata est, ut Litterae Apostolicae praedicti anni 1540 testantur; quae tamen numeri limitatio anno 1543, 14 Martii, remota fuit, ut ex secundis Litteris Apostolicis constat, et suo loco videbitur. And so that formula was established which was included in the previously mentioned Apostolic Letter, which ours decided to present to the Sovereign Pontiff by themselves. But because he had departed from Rome in the autumn of 1539, lest they be forced to wait for his return, they had it proposed to the Pontiff by Cardinal Contarini. However, the Pontiff, having considered the said formula, not only approved it verbally, but also, as if by some prophetic spirit (since he was the Pontiff), said that this congregation would contribute much to the reform of the Church, and also other things, by which he signified how well he thought about this Institute for the glory and service of God. And that these things were done on the third day of September is certain from the letter of Cardinal Contarini himself. [2. Epistolam Cardinalis Contarini vide de Cartas de San Ignacio, t. I, pag. 433.
See the letter of Cardinal Contarini in Cartas de San Ignacio, vol. I, page 433.] But because what was approved by the Pontiff verbally had to be declared and decreed by an Apostolic Letter, this matter was committed to certain individuals by the Pontiff; among them was Cardinal Bartolomeo Guidiccioni. When this request to compose the document was given to him by the Sovereign Pontiff, a new difficulty, and not an easy one, was found in this minister of the Pontiff, because he delayed the matter of the confirmation almost a whole year, or even longer. He was a good and holy man, and experienced in legal matters, but he was not well disposed to a multitude of religious orders, and had even written a book on the subject. Father Ignatius, however, recognizing a trick of the devil, thought that the Cardinal should be compelled to change his mind by prayers and sacrifices. He took care to provide for this (even with the small number of priests) abundantly, because at his direction more than two thousand Masses were offered. [3. De his consule Cartas y otros escritos del B. P. Pedro Fabro, t. I, pag. 111, et literas S. Francisci Xaverii ad PP. Jaium et Laynez, Ulyssipone datas 18.a Martii 1541.
About this consult Cartas y otros escritos del B. P. Pedro FabroLitteras S. Francisci Xaverii ad PP. Jaium et Laynez, Ulyssipone, March 18, 1541.] Moved especially by these prayers (and also by additional reasons) the said Cardinal Guidiccioni, along with others who were opposed to this matter, now worked rather to promote it. And they considered this to be a prudent move that indeed the Society should be established and approved, but at the same time limiting the number of the professed Fathers to sixty, so that after a while her progress and fruits might be observed. Accordingly, on September 16 the request was signed by the Sovereign Pontiff, and it was made official by the Apostolic Letter of 1540. But the limitation of the number of the professed was removed on March 14, 1543, as is certain from the second Apostolic Letter, and this will be seen in its proper place. v1_chapter9latin De nomine autem hoc constat: nomen Societatis Jesu, antequam Ignatius et primi Romam venirent, desumptum ab cis jam fuisse. Cum enim inter se agerent quid responsuri essent de se, si quis eos interrogasset quaenam illa esset congregatio, quae ex decem vel paulo pluribus constabat (si Mozium, et Didacum ac Stephanum de Eguia in Navarram profectos numeremus), coeperunt orare et cogitare quod nomen ipsis magis conveniret; et cum considerassent quod inter se nullum caput haberent praeter Jesum Christum, cui soli servire optabant, visum illis est ut Ejus nomen sibi imponerent, quem pro capite habebant, et Societas Jesu ipsorum Congregatio vocaretur. Cum autem Ignatius, Romae vicinus, visionem illam, de qua superius mentio facta est, qua Pater Aeternus Societatem Filio commendabat, et Filius protectionem ejus suscipiebat, vidisset, verisimile est hanc sententiam de nomine Societatis Jesu altius animo lgnatii impressam fuisse; et cum postea de perpetua congregatione, quae religio esset, ac de formula Instituti ageretur, idem nomen Societatis Jesu sibi retinendum censuerunt; et Summo Pontifici id proponentibus simul cum formula, ab eodem auctoritate Apostolica fuit approbatum. Quamvis autem omnibus haec nominis appellatio placuerit, P. lgnatium fuisse illum, a quo nomen hoc fuit sociis propositum verisimile est; cum enim ejus discipuli ac instituti sectatores ab Ignatio ignatiani dicerentur (hispanice ab Iñigo iñiguistas), humilis Pater, qui in hujus Societatis institutione omnia Christo et nihil sibi tribuebat, non a se sed a Jesu Christo illam sumere nomen optavit. Constat autem eumdem lgnatium, quod ad nomen hoc attinet, multas illustrationes ac mentales motiones ab Ipso, cujus nomen sumebat, habuisse, tamquc multa signa approbationis hujus nominis a Deo accepisse, ut ego ipse ab Ignatio audierim quod contra Dei voluntatem se facturum, atque Ipsum olfensum iri, si dubitasset quod hoc nomen conveniebat; et cum illi a non paucis et dictum et scriptum fuisset de hujus nominis mutatione, eo quod aliqui dicerent nos id vindicare nobis ac nostrae Societati, quod omnibus Christianis commune esse oportebat, et alia hujusmodi; tam constans fuit in nomine hoc retinendo, ut audierim etiam ego ab ipso, si universi socii simul relinquendum vel mutandum hoc nomen judicassent, et omnes alii homines, quibus ipse credere sub poena peccati non teneretur, se illis nunquam assensurum; et quoniam in constitutionibus id tunc habebatur ut, uno dissentiente, nihil fieret quamdiu ipse viveret, hoc nomen minime mutatum iri. Quibus autem Ignatii consuetudo (sic) et humilitas nota fuit, hujusmodi stabilitatem vel potius securitatem, quae nullius rationibus vel auctoritati humanae cederet, non ab ipso haberi solitam nisi in rebus, quas superiori lumine cognovisset, satis intelligebant. Nam in talibus inferiori lumini rationis non cedendum esse merito arbitrabatur. Et ita nostros quidem et cogitasse et contulisse inter se multa de hoc nomine verisimile est, sed tamen Ignatio a Deo fuisse nomen hoc revelatum, vel certe a Deo confirmatum, satis constare ex dictis potest, quamvis expresse ab eo id auditum non sit. Non autem eo modo dicta est Societas Jesu quasi socios ipsius Jesu se nostri praesumerent, sed potius militari modo, quo dicitur Societas alicujus sub quo militat. Et haec de nomine Societatis et de prima Instituti ipsius formula sint dicta. Concerning the name, however, this is certain: the name Society of Jesus, before Ignatius and the first members came to Rome, had already been adopted by them. For since they discussed among themselves what answer they would give about themselves, if someone asked them what congregation they belonged to, which at the time consisted of ten members or a few more (if we count Hozius, and Didacus and Stephen de Eguia who were in Navarre), they began to pray and think about what name would be more suitable for them. And when they considered that among them they had no head but Jesus Christ, whom alone they wished to serve, it seemed to them that they should adopt the name of Him, whom they had as their head, and that their Congregation should be called the Society of Jesus. For when Ignatius, being near Rome, saw that vision which we mentioned above, in which the eternal Father commended the Society to his Son, and the Son promised his protection, it is probable that this opinion about the name of the Society of Jesus was impressed more deeply into the mind of Ignatius. And later, when they were considering a perpetual congregation, which would be a religious order, and the formula of the Institute, they thought that the same name of the Society of Jesus should be retained. And when they proposed this together with the formula to the Sovereign Pontiff, it was approved by the same Apostolic authority. And although the acceptance of this name pleased all, it is probable that it was Father Ignatius who proposed this name to his companions. For since his disciples and the followers of his way of life were called “Ignatians” from Ignatius (in Spanish “Iñiguistas” from Iñigo), the humble Father, who in the establishment of the Society attributed everything to Christ and nothing to himself, wanted it to take its name from Jesus Christ and not from himself. It is certain that the same Ignatius, in what pertains to the name, had many enlightenments and mental images from Him whose name he took, and that he had received so many signs of approval for his name from God, that I myself heard from Ignatius that he would be acting against the will of God and be giving him an offense, if he doubted that this name was the right one. And since the need to change this name was written to him and said to him by not a few persons, because some were saying that we were claiming for ourselves and our Society what should be common to all Christians, and other things like that; so constant was he in retaining this name that I myself heard from him, if all the companions together judged that this name should be abandoned or changed, and all other men, whom he was not bound under the pain of sin to obey said the same thing, he would never agree with them. And because in the Constitutions it was then stated that, if one member disagreed with something, it should not be enacted as long as he lived, still this name in no way should be changed. But those to whom the nature and humility of Ignatius were known, understood well that the firmness or rather the security, which would give in to the reasons or human authority of no one, was not something customary with him, unless it concerned things he knew by a higher illumination. And so it is probable that our members both thought and consulted with each other very much concerning this name, but it is quite certain from what has been said that this name was revealed by God to Ignatius, or certainly that it was confirmed by God, although he was not heard to have said this explicitly. However it was not called the Society of Jesus in this sense — as if ours presumed to be companions of Jesus himself, but rather in a military way, by which it is said to be the Society of someone under whom he serves as a soldier. And this concludes what is to be said about the name of the Society and the first formula of its Institute. v1_chapter9latin ______ ______ v1_chapter9latin Quae hic desiderantur ad annum usque 1549, separato volumine in 4.° folio continentur. The things that one may want to know here until the year 1549 are contained in a separate volume in the 4th folio. v1_chapter9latin Ita ad calccm folii 16 manus alia ab amanuensis manu, qui eaetera exaraverat. The sentence above appears at the end of folio 16 and was written by someone other than the amanuensis who had written the other things. v1_chapter9latin Volumen autem separatum, heic inserendum, sittyba olim coopertum fuisse videtur cujus anterior pars exstat adhuc, et sub recenti chartaceo tegmine servata quasi primum folium totius codicis est et hunc in prima pagina titulum habet: But a separate volume, inserted here, seems to have been covered formerly with a parchment, whose first part still exists here, and it has been preserved with a recent paper covering as if it is the first page of the whole codex, and it has this title on the first page: