Volume I: 26–35 (1541) – Polanco's Chronicon

v1_26-35latin ANNUS 1541 The Year 1541 v1_26-35latin 26. Dum divina Bonitas per paucos hos Patres in variis Italiae, Galliae, Hispaniae, Portugalliae et Germaniae locis, quasi semina quaedam fructus uberrimi postea colligendi jacit, Romae P. Ignatius clavum quidem hujus naviculae regebat; sed ut Pater qui omnes in spiritu genuerat, et cujus prudentiae et charitati omnes plurimum deferebant, non quasi ullam legitimam haberet potestatem. Jam quidem Septembri mense 1540 Societas auctoritate Apostolica confirmata fuerat; sed eo anno nullus dum erat praepositus constitutus; et cum Constitutiones praecipuae jam essent post multas orationes et sacrificia ab eo concinnatae, tum ad eas subscribendas, tum ad praepositum Societati eligendum, sparsos per Italiam socios evocat. Aderant ipsi P. Joannes Codurius et P. Alphonsus Salmeron in Romana vinea excolenda pro tenuitate virium occupati. Senis venit P. Paschasius, Brixia P. Jaius, Parma Pater Laynez, postquam in quodam monialium monasterio et cathedrali Regii ecclesia concionando fructum aliquem animarum collegerat, et quidem aliquos secum tyrones Romam adduxit. Quatuor reliquos vel distantia locorum vel Pontificis auctoritas detinuit; qui tamen per scripta propriae manus, sententiis eorum qui Romae advenerant, quod ad Constitutiones attinet, subscripserunt. Ad electionem tamen Praepositi, qui in Portugallia et Germania erant, clausa suffragia sua scripto transmi serunt. Subscriptis ergo a sex praesentibus constitutionibus praedictis, triduoque ad electionem Praepositi Domino commendandam et considerandam absumpto ; eo elapso, unusquisque ex eis suum suffragium scriptum et obsignatum in arcam intulit. Omnibus autem post tres alios dies convenientibus et suffragia aperientibus, P. Ignatius communi consensu in Praepositum eligi inventus est. Illo tamen curam hanc pro sua humilitate detrectante, et ut denuo rem commendarent exhortante, post tres alios dies eumdem Patres, qui aderant, elegerunt, et Ignatio ad suum confessarium (qui id temporis erat quidam Frater Theodosius, ordinis Minorum) rem rejiciente, ab ipso admonitus, ne Spiritui Sancto resisteret, officium tandem admisit, et constituit ut die Veneris proximo post Pascha, anni 1541, qui fuit 22 Aprilis, septem urbis ecclesias simul inviserent, et in divi Pauli templo suam omnes professionem facerent. Unde cum ibi Missam celebraret Ignatius, ante communionem , suam professionem emisit; deinde ad quinque socios sacrum audientes conversus, ante communionem et ipsi sua vota sollemnia in manibus ipsius P. Ignatii, alta voce et sigillatim nuncuparunt, deinde communicarunt. Et absoluto sacro sc invicem ad altare, in quo corpora B. Petri et Pauli jacent, amplexando et reliquas Ecclesias perlustrando, magna animorum consolatione perfusi domum redierunt. 26. While the divine Goodness through these few Fathers in various places of Italy, France, Spain, Portugal and Germany were spreading as it were some seeds of an abundant harvest to be gathered in later, at Rome Fr. Ignatius controlled the helm of this little ship. But like a father who generates all in the spirit, and to whose prudence and charity all were very much indebted, actually he did not have any legal authority. Indeed, in September 1540 the Society was confirmed by the Apostolic Authority, but in that year no one had yet been named as the superior. And since the special Constitutions after many prayers and Masses had been written down by him, he called together the companions dispersed in Italy both in order to approve them and to elect a superior general for the Society. Present with him were Fr. John Codure and Fr. Alphonse Salmeron, who were busy in Rome cultivating the vineyard to the best of their ability. Fr. Paschase came from Siena, Fr. Jay from Brescia, Fr. Laynez from Parma after, by preaching in a certain convent of nuns and in the cathedral church of the Kingdom, he had gathered some fruit of souls, and in fact he brought some young novices with himself to Rome. Either the distance of the place or the authority of the Pontiff prevented the other four from coming; but they by personal letters agreed with the opinions of those who were in Rome and they wrote to approve the Constitutions. However, with regard to the election of the General, those who were in Portugal and Germany submitted a secret written ballot. Therefore, when the Constitutions were approved by the six members present in Rome, and they had spent three days discussing and considering in the Lord the election of the General, then each one of them placed his written and signed vote in a box. Then after three days, when they were all together, they opened the votes and Fr. Ignatius was found by common consent to have been elected. However, out of humility he refused to accept this office, and he urged them to vote on it a second time; after three days the Fathers who were present chose him again. Ignatius again refused to accept it, so he went to his confessor (who at that time was a certain Father Theodosius, a Franciscan), and being admonished by him that he should not resist the Holy Spirit, he finally accepted the office. Then he decided that on the Friday after Easter in the year 1541, which was April 22, they should visit together seven churches of the city, and all make their profession in the church of St. Paul. Hence, when Ignatius celebrated the Mass there, he made his profession before Communion; then he turned to his five companions and while holding the Host, before Communion, one by one they pronounced their vows in a loud voice, placed the vows in the hands of Fr. Ignatius, and then they received Communion. When the Mass was over they embraced each other at the altar, in which the bodies of Saints Peter and Paul lie, and after visiting the other churches they were filled with great personal consolation and returned home. v1_26-35latin 27. Quamvis autem alii alio sint missi ex his patribus, Romae tamen, praeter P. Ignatium (qui ad doctrinam Christianam docendam juxta professionem suam reliquos exemplo praeire voluit et per dies quadraginta in templo, cum auditorum magno fructu, eam explicavit), mansit ea aestate P. Laynez confessionibus audiendis et concionibus occupatus ; et inter caeteros serenissima Parmae ducissa Margareta Austriae, Caroli imperatoris lilia, cum domo sua, opera ejus in rebus spiritualibus multum utebatur. Exercitiis etiam spiritualibus aliquos ad consilia Christi et Institutum Societatis adduxit, inter quos fuit Franciscus Turrianus, juvenis honesto loco Burgis natus, cujus ego (ut contubernalis et amici) exemplum in Exercitiis hujusmodi secutus eadem aestate, qua ipse obiit, Societatem ingressus sum. Et eodem anno P. Andreas Frusius praestanti ingenio et eruditione vir, sed praestantior etiam pietate, fuit admissus. Aderat et P. Joannes Codurius et PP. Paschasius et Salmeron, et fere duodecim alii, parlim Sacerdotes, partim laici, qui huic militiae Christi Romae eo anno et praecedente nomen dederant; et quamvis conductitiam domum habitarent, jam tamen templum proprium habebant, quo ad confessiones excipiendas et lectiones doctiinae Christianae, et conciones etiam (licet angusto ct parum commodo) utebantur. Et foris aliis multis pietatis operibus cum aedificatione operam dabant. Obiit autem eodem anno unus ex decem primis, P. Codurius, quarto calendas Septembris; qui primus post P. Ignatium professionem emiserat ; et ita primus ex professa Societate coelum ingressus pie creditur, cum vitae integritas et in proximis juvandis charitas, et mortis ipsius sanctitas id testentur. 27. Although some of these Fathers were sent to various places, still besides Fr. Ignatius (who wanted to give an example with regard to teaching Christian doctrine in accordance with his profession, and for forty days he explained it in the church with great fruit for the hearers) Fr. Laynez remained there during the summer, being occupied with hearing confessions and giving sermons. And among others there was the cheerful duchess of Parma, Margaret of Austria, the daughter of Emperor Charles, together with her household, who gained much from him in spiritual things. Also, by use of the Spiritual Exercises he led some to the counsels of Christ and the Institute of the Society, among whom was Francisco Turrianus, a young man who came from Burgos. I followed his example (since he was a comrade and friend) in making the Exercises, and during the same summer when he died, I entered the Society. And in the same year, Fr. Andreas Frusius, a man of outstanding talent and erudition, but even more outstanding in piety, was admitted to the Society. Fathers Codure, Paschase and Salmeron were also present, and about twelve others, partly priests and partly laymen, who joined this army of Christ in Rome during this year and the preceding one. And although they lived in a rented house, still they had their own church, which they used for hearing confessions and giving lectures on Christian doctrine and also sermons (although it was small and not very agreeable). And beyond that they gave assistance to many others in an edifying way with various works of piety. However, in the same year one of the first ten died on September 4, Fr. Codure. He was the first member after Fr. Ignatius to make his profession, and thus it is piously believed that he was the first of the professed members of the Society to enter heaven, since the integrity of his life and his charity in helping others and the holiness of his death bear witness to this. v1_26-35latin 28. Hoc anno 1541 cum Romae aliquot hebdomadas post professionem mansisset, Faventiam P. Claudius Jaius missus est, qui Sacramentorum Confessionis et Communionis octavo quoque die sumendae, piam et salutarem consuetudinem induxit; idque sanctae vitae exemplo, ac familiaribus colloquiis ct privatis exhortationibus, et ipso ministerio hujusmodi Sacramentorum effecit. Aegrotantes etiam plurimos tum in nosocomio, tum in privatis domibus consolatus est. Sed lectionibus, quibus fidei Christianae articulos post vespertinum officium in cathedrali Ecclesia declarabat, ct concionibus ad populum frequentissime habitis, fructus uberior est collectus. Et tanta fuit eorum, qui ei confiteri cupiebant, multitudo, ut sicut a sede ad suggestum ascendere, ita a suggestu ad sedem confessionibus audiendis destinatam descendere, et labores supra vires continuos ferre cogeretur. Qui autem ad frequenter communicandum sunt adducti, ex corpore suo quemdam doctorem advocatum pauperum, alium procuratorem eorumdem in litibus, alium ( qui primus erat inter medicos ) ad pauperes curandos (et quidem omnes gratis ) elegerunt. Alii vero suam operam in juvandis medicis, alii in orphanis pueris colligendis ac vestiendis, alii demum ad alia pietatis opera prompto animo se obtulerunt. Crescebat conversarum foeminarum et numerus et pietas, pax inter complures dissidentes conciliabatur, et demum spiritualis fructus crescebat in dies, cum de profectione sua in Germaniam ex Summi Pontificis obedientia nuneium accepit. Quo sub hujus anni finem (Bononiae aliquandiu haerens cum lructu, dum socium expectat ) se contulit. 28. In this year of 1541, when he had remained in Rome for a few weeks after the profession, Fr. Claude Jay was sent to Faenza, where he introduced the pious and salutary custom of receiving the Sacraments of Confession and Communion every week. And he brought this about by the example of his holy life, and by his friendly conversations and the ministry itself of these Sacraments. He also consoled many sick people in the hospital and in private homes. But by his lectures in which he explained the articles of the Christian faith and by his frequent sermons to the people a more abundant fruit was gathered. And the crowd was so great of those who wanted to go to confession to him that just as he was forced to go from the confessional to the pulpit, so he had to go from the pulpit to the confessional in order to hear confessions, and to work constantly to the point of exhaustion. However, those who were induced to communicate frequently chose from their group a certain doctor as an advocate for the poor, another as an advocate for those involved in legal cases, another (who was the best physician in town) to care for the poor (and they all did this gratis). Others offered themselves readily to assist in his work of helping doctors, others in helping and clothing orphaned boys, others in performing the other works of piety. The number and piety of converted women increased, peace was established among several dissidents, and so the spiritual fruit increased from day to day, when he was informed as a result of his obedience to the Sovereign Pontiff that he should leave and go to Germany. Towards the end of this year he went there (though he remained for some time in Bologna with fruit, while he was waiting for his companion). v1_26-35latin 29. Erat quidem P. Faber Wormatiae, et inde Spiram ac demum Ratisbonam se contulit cum Caroli V curia; et sine ullis concionibus, sed solum Sacramentorum poenitentiae et eucharistiae ministerio et colloquiis privatis, ac potissimum Exercitiis spiritualibus tradendis tantum profecit, ut viri etiam auctoritate, dignitate, doctrina et nobilitate praestantes, tam Germani quam Itali et Hispani, serio de vitae mutatione egerint. Et ex ipsis quidam alios per easdem exercitationes spirituales juvabant. Inter reliquos ferventem in primis se exhibebat Cochleus, qui cum gaudere se diceret quod magistri circa affectus invenirentur, et cum Ratisbonae spiritualibus esset Exercitiis adjutus, alios atque alios Germanos vel ad Fabrum exercendos adducebat, vel ipsemet exercebat. Additque ipse Faber, neminem qui confessus ei fuisset, vel exercitia spiritualia ab ipso tradita gustasset, retrocessisse aut benevolentiam erga ipsum amisisse. Et tantam fructificandi occasionem se habuisse fatetur. Norimbergam ( quae civitas tota lutherana tunc erat ) ad juvandum florentinum quemdam , qui jam loquendi facultatem amiserat, vocatus, curavit tamen in lucidis intervallis ut contritionem signis ostenderet; qui cum obiisset, quemdam ex ejus familiaribus sic Faber timore concussit, ut ad catholicam religionem redire et ab ipso Fabro per sacramentum Confessionis expiari (quod septem jam annis intermiserat) postulaverit. Quod cum factum esset, duo alii mercatores ejus exemplum sunt imitati. Duo etiam mauri, ipsius catechumeni baptismum acceperunt. Sed licet ibi messis esset amplissima, ex sanctae obedientiae decreto, 27 Julii Ratisbonae profectus cum D. Ortizio in Hispaniam; unde in ejus locum P. Claudius in Germaniam missus est. 29. Fr. Peter Faber was in Worms, and he went from there to Spires and Regensburg with the court of Charles V; and without any sermons, but only with the ministry of the Sacraments of Penance and the Eucharist and with private conversations, and especially by giving the Spiritual Exercises he accomplished so much that men outstanding for their authority, dignity, learning and nobility, both Germans and Italians and Spaniards, worked seriously at a change of life. And of them certain ones helped others with the same Spiritual Exercises. Among others, Cochleus showed himself fervent above all, and he said that he rejoiced that teachers dealing with the affection were found, and since he was helped at Regensburg by the Spiritual Exercises, he brought now these now those Germans either to Faber to make the Exercises, or he himself gave them. And Faber himself added that no one, who had gone to confession to him, or had experienced the Spiritual Exercises given by him, had gone back to his old ways or lost his good will towards him. And he confessed that he had a great occasion of gaining fruit, because he was called to Nuremberg (a city that was totally Lutheran [1. Ex litteris Bobadillae, datis anno 1543, colligitur quod Norimbergae omnes ecclesiae catholicae erant, una tantum lutherana. (Nota ad oram paginae hic apposita.)
From the letter of Bobadilla, dated in the year 1543, it is stated that, at Nuremberg, all the churches were Catholic, with the exception of only one Lutheran church. (Note at the top of the page next to this line.)]) to help a certain man from Florence, who had lost the ability to speak; but he recovered to such an extent that, in his lucid moments, he could show signs of contrition; then when he died, Faber so shook one of his friends with fear that he asked to return to the Catholic faith and to be absolved by Faber himself in the Sacrament of Confession (which he had not received for seven years). When this took place, two other merchants followed his example. Also two Moslems received the baptism of catechumens. But although the harvest there was very ample, by an order of holy obedience on July 27 he departed from Regensburg with Dr. Ortiz for Spain; so to take his place Fr. Claude was sent to Germany. [2. Faber Ignatio et Codacio , Wormatiae , 1 et 10 Januarii; Spirae , 25 et 27 ejusdem mensis; et 5 et 26 Februarii; Ratisbonae, 12 et 24 Martii 41.
Faber to Ignatius and Codacius from Worms, January 1 and 10; from Spires, January 5 and 27, and February 25 and 26; from Regensburg, March 12 and 24, 1541.] v1_26-35latin 30. In Gallia interim P. Hieronymus Domenech non in otio versabatur ( nam P. Didacus Romam rediit), qui spiritualia Exercitia quibusdam proposuerat, qui statim in alios singularem fructum, quem ipsi coeperant, refundebant. Inter hos primus fuit P. Jacobus Miron, qui cum Parisiis magnum in studiis progressum fecisset et eadem consummare statuisset, in p. Hieronymum incidens, et Societatis militiae dans nomen, ferventi charitatc (inter liumilitatis et moi tilicationis consuetas occupationes), tres gallos simul, eisdem meditationibus, quibus ipse profecerat, exercebat; ex quibus unus, qui apostata fuerat, non solum ad religiosum Institutum rediit, sed aliquos ab haeresi, qua infecti erant, revocavit. Mira etiam vitae mutatio in aliis quibusdam, per haec eadem media facta est et ostium aperiri in dies magis coepit. Doctor Picardus, inter concionatores parisienses insignis, usque adeo nostris affici coepit, ut, si tibiae claudae infirmitas non obstitisset, se Institutum nostrum secuturum esse significaret. Celebris etiam Doctor de Cornibus apud Franciscanos, res nostras , quae ab aliis oppugnabantur, defendebat . 30. In the meantime in France Fr. Jerome Domenech was kept very busy (for Fr. Didacus [3. De Eguia.
De Eguia.] returned to Rome), since he gave the Spiritual Exercises to some persons, who immediately passed on the singular fruit which they had received. Among these the first was Fr. James Miron who, when he had made great progress in his studies in Paris and had decided to complete them, made the acquaintance of Fr. Jerome, and giving his name to the army of the Society, with fervent charity (among his usual occupations of humility and mortification) he edified three Frenchmen at the same time with the same meditations with which he had made progress. One of them, who was an apostate, not only returned to the practice of his religion, but he brought back some others who had been infected with heresy. A wonderful change of life in some others was brought about by these means and daily the door began to be opened more and more. Dr. Picardus, outstanding among the preachers in Paris, began to be so attracted to ours that, if the infirmity of a lame leg did not prevent him, he said that he would like to join our Institute. Also the famous Dr. de Cornibus, a Franciscan, defended our way of life against those who opposed it. [4. Vide Memorial del B . P. Pedro Fabro, n. 119 in Cartas y otros escritos, t. II, et STEWART ROSE, St. Ignatius and the early Jesuits, pag. 387.
See Memorial del B. P. Pedro Fabro, n. 119, in Cartas y otros escritos, vol. II, and Stewart Rose, St. Ignatius and the early Jesuits, page 387.] v1_26-35latin 31. Ineunte hoc ipso anno 1541, cum in dies bonus odor Francisci Xaverii, et Simonis Rodericii, ac sociorum, qui se eis adjunxerant, et fructus etiam augeretur, serio Rex Joannes de Collegio Societatis Conimbricae instituendo, et domo alia Ulyssipone et de retinendis nostris patribus ad eorum erectionem et regni sui utilitatem cogitare coepit, et scholasticos Societatis ad se mitti postulare. Quod cum per nostros (qui Pontificis in Indiam missionem ferventibus desideriis erant amplexi) P. Ignatio innotuisset, rem totam ad Paulum III Summum Pontificem ille deferri voluit. Quo faciente liberam potestatem regi Portugalliae, ut eorum Patrum opera, ubi expedire videret, uteretur, scripsit quidem Ignatius nostris Pontificis concessionem, ut regis voluntati, sine timore recedendi a priore obedientia parerent, interim tamen suam sententiam adscripsit ; ut scilicet P. Franciscus in Indiam progrederetur, P. Simon in Portugallia subsisteret, et messem in eo regno paratam colligere pergeret, et in eodem Societatis propagationem, per collegium Conimbricae instituendum, curaret; sic enim juxta Regis mentem plures ex eo velut Seminario in Indiam mitti posse. Amplexus ergo Rex Ignatii sententiam Simonem retinet, Franciscum vero Xaverium septima Aprilis ejusdem anni 1541 cum duobus sociis, scilicet P. Paulo, italo (quem Roma secum adduxerat) et Francisco Mansilla, lusitano, in Indiam mittit. Proficiscebatur novus Pro-rex Martinus Alphonsus de Sosa cum classe, quae eo anno in eas regiones mittebatur, cui rex serio admodum nostros commendavit. Quadraginta vero dies in ora maritima Africae, quae Guinea dicitur, sine vento haeserunt, et tempestatibus aliis jactati, tandem ad portum oppidi Mozambique, ultra Caput Bonae-Spei, pervenerunt. Ibi, dum pro more classis reficitur, ut in Indias trajiciat, aegrotos permultos e navibus eductos sub cura sua susceperunt, et eos ad sanitatem recuperandam, vel ad migrandum ex hac vita per sacramentorum ministerium et per alia pietatis opera Franciscus (licet et ipse aegrotaret) adjuvit; et inde testatur spem se concipere, quod Christus ipsos respiciet, quia profecto cognoscunt omnia ea sibi deesse, quae ad fidei ipsius propagandae officium pertinent. Concionabatur ibidem, cum poterat; quod singulis dominicis diebus, dum navigarent, effecerat. 31. At the beginning of the year 1541, since daily the good odor of Francis Xavier, and of Simon Rodriguez and companions, who had joined themselves up with them, and also their fruit increased, King John began to think seriously about establishing a College of the Society at Coimbra, and another house in Lisbon, and about keeping our Fathers for its establishment and the advantage of his kingdom, and also to request that the scholastics of the Society should be sent there. When this was made known to Father Ignatius by our Fathers (who had embraced fervently the mission of the Pontiff to India), he wanted to refer the whole matter to Paul III, the Sovereign Pontiff. He did that, and full authority was given to the King of Portugal to make use of the work of those Fathers as he saw fit. Ignatius also wrote to our Fathers about the concession of the Pontiff that they should follow the will of the King, without fear of falling away from their previous obedience. At the same time he wrote to them about his decision, namely, that Father Francis should go to India, that Fr. Simon should remain in Portugal, that he should continue to gather the harvest in the kingdom, and that he should provide for the growth of the Society there by establishing a College at Coimbra. For thus according to the mind of the King many could be sent to India from there, since it would function like a seminary. Therefore the King, having adopted the decision of Ignatius, kept Simon, but decided, on April 7, 1541, to send to India Francis Xavier along with two companions, namely, Fr. Paul, an Italian (whom he had brought with him from Rome) and Francisco Mansilla, a Lusitanian. The new Legate of the King, Martin Alphonse de Sosa, departed with the fleet, which that year was being sent to those regions; to him the King very seriously commended our members. But for forty days they were delayed without wind on the coast of Africa, near a place called Guinea, and then being driven by storms they arrived at a port of a city in Mozambique near the Cape of Good Hope. There, while the fleet as usual was being prepared for the long journey to India, many sick were taken from the ships and our Fathers took care of them. Francis (although he was also sick) helped them to recover their health, or to depart from this life with the help of the Sacraments and through other works of piety. And then he testifies that he conceives the hope that Christ will provide for them, because they know well that all those things are lacking to them that pertain to the propagating of the faith itself. In the same place he preached whenever he could, which was on every Sunday while they were at sea. [5. Ignatius Fabro , 20 Septembris 41; Xaverius Patribus et fratribus Societatis, Ulyssipone 18 Martii; idem Jaio et Laynez , 18 Martii 41; et Societati, Goae, 18 Septembris 42.
Ignatius to Faber, September 20, 1541; Xavier to the Fathers and brothers of the Society from Lisbon, March 18; Xavier to Jay and Laynez, March 18, 1541; and to the Society from Goa, September 18, 1542.] v1_26-35latin 32. Manserunt cum P. Simone, P. Gonsalvus et in jure canonico eruditus, et ut concionari et confessiones audire commodius possent, dedit illis Rex Ulyssipone divi Antonii monasterium cum suo templo, a quo moniales in alium locum ipsis commodiorem translatae fuerant. Et post Romanam (quae omnium mater fuit) haec prima Societatis domus exstitit. Cum autem P. Ignatius Parisiis discedere, et in Portugalliam se conferre jussisset aliquos ex scholasticis, qui ibi versabantur, Jacobus Miron, P. Pontius, Franciscus de Rojas, et Sbrandus, Ulyssiponam pervenerunt tertia dic Octobris. Missus est etiam Roma P. Cyprianus cum Martino Pezzano, Francisco de Villanova, Stephano Baroello et Jacobo Romano ; et ita, accedentibus tribus aliis, qui ex aula in Societatem sunt admissi, et fructus spiritualis crescere coepit, et formam religiosae disciplinae jam numerosior domus prae se ferebat. Erat ea propensio hominum, tam nobilium quam religiosorum, erga Societatis homines, et ea de ipsis existimatio, ut quidquid ab eis proficisceretur, tamquam de manu Domini admitterent et sibi persuaderi sinerent. 32. Those who remained with Fr. Simon were Fr. Gonsalvus and , [6. Spatium hoc vacuum reliquit Polancus. Manus alia , quae videtur Sacchini, addidit post Gonsalvus cognomen Vaz; sed perperam; nam qui primus Societatem in Portugallia ingressus est, non Vaz sed Medeiros fuit, ut recte in hoc loco habet Orlandini. Secundus fuit Bernardinus Scalzo, qui nomen suum mutavit in Bernardinum a Regibus ex quo die Epiphaniae anni 1542 domum Sancti Antonii adiit cum Simone et Gonsalvo. (Consule TELLEZ , Chronica da Companhia de Jesus em Portugal, lib. I.)
Polanco left this space empty. Another author, who seems to be Sacchini, added after Gonsalvus the name Vaz; but this is an error; for the first one who entered the Society in Portugal was not Vaz but Madeiros, as Orlandini correctly says in this place. The second was Bernardine Scalzo, who changed his name to Bernardine a Regibus; on the day of Epiphany in 1542 he entered the house of St. Anthony with Simon and Gonsalvos. (See Tellez, Chronica da Companhia de Jesus em Portugal, book 1.)] an expert in canon law, and so that they could preach and hear confessions more fittingly, the King gave them in Lisbon the convent of St. Anthony with its church, from which the nuns had been moved to another place more suitable for them. And after Rome (which is the mother of all) this was the first house of the Society. But when Fr. Ignatius ordered some of the scholastics studying in Paris to leave there and to go to Portugal, James, Miron, P. Pontius, Francis de Rojas and Sbrandus arrived in Lisbon on the third day of October. Also sent there from Rome were Fr. Cyprian with Martin Pezzano, Francisco de Villanova, Stephen Baroello and James Romano; and so, with the acceptance of three others, who were admitted into the Society from the court, the spiritual fruit began to increase; now a house with more members presented itself as a form of religious discipline. There was such an attitude of men, both nobles and religious, towards the members of the Society, and such an estimation of them, that whatever was done by them they considered to be from the hand of God and they so convinced themselves. [7. Ignatius Fabro , 20 Septembris 41; Simon Rodericius Ignatio et Codacio, 15 Maii 41.
Ignatius to Faber, September 20, 1541; Simon Rodriguez to Ignatius and Codacius, May 15, 1541.] v1_26-35latin 33. Interea P. Faber ex Germania discedens tribusque mensibus cum Doctore Ortizio Matritum pei veniens, bonus Christi odor ubique fuit. Et Caesaraugustae, Medinacoeli, Torrigis, Sigunti, Compluti et Matriti Societatis notitiam viris primariis, tam ecclesiasticis quam saecularibus, et inter caeteros Archicpiscopo Toletano, dedit, qui omnem Societati in sua dioecesi favorem obtulit. Et in oppidum de Galapagar se conferens, doctrinam Christianam pueros docere a prandio coepit, et tantum fructum provenire ex ea animadvertit, ut eatenus se nunquam intellexisse fateatur, quam magni sit momenti opus illud rudes docendi, quod nostra professio a nobis exigit. Concionibus etiam, et confessionibus audiendis, et spiritualibus Exercitiis tradendis, operam dedit. Quae quamvis cum fructu non poenitendo fierent, et in Hispania magnum ostium Societati apertum affirmet, in Germaniam nihilominus, ubi major operariorum penuria urgebat et arctior hominum necessitas, per obedientiam est revocatus, quo sub sequentis anni ver primum pervenit. 33. In the meantime, Fr. Faber departed from Germany and after three months arrived in Madrid with Dr. Ortiz and the good odor of Christ was everywhere. And in Saragossa, Medinaceli, Torrigio, Sigunti, Alcalá and Madrid the Society became known to the leading men, both ecclesiastics and laymen, and among others the Archbishop of Toledo, who offered every favor to the Society in his diocese. And going to the city of Galapagar he began to teach Christian doctrine to the children after the evening meal, and he learned that much fruit came from that. Then he confessed that beforehand he had never understood how important the work is of teaching the young and the illiterate, which is something our profession demands of us. He also devoted himself to preaching, hearing confessions and giving the Spiritual Exercises. Although these things took place with great fruit, and he said that a large door had been opened in Spain for the Society, nevertheless he was recalled by obedience to Germany, where there was a greater lack of workers and the necessity of persons was more pressing, and so he arrived there in the spring of the following year. [8. Faber Ignatio et Codacio, Matriti, 27 Octobris; Galapagar , 4, 17 et 30 Novembris 41, et Barcinone , 1 Martii 42.
Faber to Ignatius and Codacius from Madrid, October 27; from Galapagar, November 4, 17 and 30, and from Barcelona, March 1, 1542.] v1_26-35latin 34. Hoc ipso anno 1541 cum Summo Pontifici significatum esset in regno Hiberniae ( quod Ecclesiae quidem Romanae subditum sed regibus Angliae commendatum est ) homines quidem esse catholicos, sed propter Henrici VIII tyrannidem, qui ab Ecclesiae catholicae unione et obedientia recesserat, non esse qui parvulis panem frangeret; ut ex auctoritate Sedis Apostolicae dispensationum necessariarum, aliarumque spiritualium gratiarum beneficium impertiretur, duos ex nostra Societate eo mittere statuit. Patres ergo Paschasium et Salmeronem sub autumnum hujus anni, cum amplissimis Nunciorum Apostolicorum privilegiis et facultatibus, more tamen apostolico sine sacculo et pera, eo misit, ut, si fieri posset, in insulam illam penetrarent et de ea gente bene mereri studerent. Adjunxit se illis Franciscus Zapata, scriptor Apostolicus, quem cum Deus ad statum perfectiorem vocaret, voluit hos Patres comitando et itineris expensas faciendo, vitae religiosae tyrocinium deponere; et ita longissimo terrae marisque ct in primis periculoso itineri, duce sancta obedientia, se commiserunt. 34. In this same year of 1541, when the Sovereign Pontiff was told that in the land of Ireland (which was under the Roman Church, but had been committed to the protection of the kings of England) the people were indeed Catholic, but because of the tyranny of Henry VIII, who had renounced union and obedience to the Catholic Church, there was no one to provide for the people, a request was made for the favor from the authority of the Holy See of the necessary dispensations and other spiritual graces; hence the Pope decided to send them two members of our Society. Therefore he sent to them Fathers Paschase and Salmeron in the autumn of this year with the ample privileges and faculties of Apostolic Nuncios, but like the Apostles with no purse or bag, so that, if it were possible, they could enter that island and strive to gain the good will of those people. Francis Zapata, an Apostolic secretary, went with them; since God had called him to a more perfect way of life, by accompanying these Fathers and paying the expenses of the trip he wanted to make the beginning of a religious life; and so, motivated by holy obedience, they committed themselves to this long and very dangerous journey by land and by sea. [9. Ignatius Fabro , 20 Septembris 1541.
Ignatius to Faber, September 20, 1541.] v1_26-35latin 35. Rediens Romam sub autumni initium Antonius Amoz, Aemilianum de Loyola, Ignatii nepotem, et Martinum de Sancta-Cruce secum adduxit; sed Aemilianus aulam secuturus non Societatem venerat. Ad Exercitia spiritualia nihilominus adductus , mutavit sententiam et Christo in Societate servire serio coepit. Antonius autem Araoz et Romae concionatus est, et Neapolim (id petente Cardinali Sanctae-Crucis, qui Papa Marcellus II postea fuit) ad fructum aliquem in hominibus qui ad suam Abbatiam, Capellae nuncupatam, pertinebant, et alia pia opera in ipsa civitate curanda, profectus, verbum Dei utiliter admodum praedicavit, adeo ut post multos annos suavis odor et concionum et conversationis ejus in multis inveniretur. Rediit etiam Romam Franciscus Strada et eodem anno Parisios studii gratia missus est. 35. Returning to Rome at the beginning of autumn, Antonio Araoz brought with him Aemilianus de Loyola, a nephew of Ignatius, and Martin de Santa-Cruz; but Aemilianus had come to be a courtier, not to join the Society. Nevertheless, after making the Spiritual Exercises he changed his mind and began seriously to serve Christ in the Society. Antonio Araoz preached in Rome, and then he went to Naples (at the request of Cardinal Santa Cruz, who later became Pope Marcellus II) to provide some fruit for the men who belonged to the Abbey called Capella, and also to do some other good works in the city itself. He preached the word of God so effectively that after many years the fond remembrance of his sermons and conversation was still to be found in many. Also Francisco Strada returned to Rome and in the same year he was sent to Paris to complete his studies.