Volume I: 68-85 (1544) - Polanco's Chronicon

v1_68-85latin ANNUS 1544 The Year 1544 v1_68-85latin 68. Jam autem ineunte anno 1544, aliud pium opus, Ignatii charitate, Romae est inchoatum, quod Sanctae Marthae dicitur. Cujus est institutum, errantes mulierculas, quae a turpi vita se vellent colligere, et tamen inter conversas excipi non possent, quia vel conjugatae essent, vel non eo praeditae spiritu, ut perpetuo vellent inclusae in monasterio manere, eas ibi excipere, et ibidem a peccatis et a prava consuetudine arcere, et in iis, quae ad salutem earum pertinent, exercere; donec vel suis maritis (pace prius composita) restituerentur, vel religioni per vota perpetua se dedicarent, aut honesto in matrimonio collocarentur. Et cum magna paupertate domus nostra laboraret, quia alii invitandi exemplo erant, qui hoc opere juvando primi esse recusabant, centum aureos nummos Ignatius, ex quibusdam lapidibus venditis collectos, primus obtulit; et aliis tunc suas eleemosynas conferentibus, egregium et multis proficuum opus coeptum est, quod postmodum magna incrementa suscepit. Quae ad aedificationem spiritualem pertinebant, tam in Ecclesia nostra, quam extra illam, Romae pro instituti nostri ratione curabantur, Familiaque domestica, numero eorum, quos Deus vocabat, augebatur ; sed utcumque etiam domo propria aedificata, in eam Septembri mense, conductitia relicta, Ignatius cum suis migravit. 68. At the beginning of the year 1544 by the charity of Ignatius another pious work was initiated in Rome, which is called Saint Martha. Its purpose is to take care of erring women, who want to abandon an evil way of life, and still could not be received among the converted, either because they were married, or they were not endowed with the spirit so that they wanted to remain perpetually enclosed in a convent. Its purpose is also to protect them from sins and from an evil life, and to keep them occupied in the things pertaining to their salvation. They were to do this until either they were reunited with their husbands (after peace was established), or they dedicated themselves in the religious life by perpetual vows, or they were placed in a good marriage. And when our house labored under great poverty, because others had to be invited who at first refused to be of help in this work, Ignatius was the first to offer a hundred gold coins, which he derived from the sale of some precious stones. Then others made donations and this good work, which helped so many people, was started, and afterwards it experienced a great increase. Concerning things pertaining to spiritual edification, both in our church and outside of it in Rome they were taken care of according to the nature of our Institute. And the domestic family increased, regarding the number of those whom God called; but when our own house was built, Ignatius with his companions moved into it during the month of September, after leaving the rented residence. [1. Ignatius Xaverio, 24 Julii, 43; et 30 Januarii 44; idem Sociis in Italia de gentibus, sine die, sed mense Junio, anno, ut dictum est in Cartas de San Ignacio, t. I, pag. 168, nota 1.a, 1543; sed ut nobis nunc certum est, 1544. Vide PRAT, Mémoires pour server à l’histoire du Père Broet, pag. 562, et Cartas y otros escritos del B. P. Pedro Fabro, t. I, pag. 239, nota 1.a
Ignatius to Xavier, July 24, 1543; and January 30, 1544; the same to the Companions in Italy without the date, but in the month of June 1543, as found in Cartas de San Ignacio, vol. I, page 168, note 1; but now we know it was in 1544. See Prat, Memoires pour servir à l’histoire de Père Broet, page 562, and Cartas y otros escritos del B. P. Pedro Fabro, vol. I, page 239, note 1.] v1_68-85latin 69. Interim P. Paschasius, qui de civibus Montis Politiani benemereri, usque ad mensem Maii hujus anni pergebat, in gratiam Cardinalis Carpensis protectoris Societatis, Regium in Longobardiam, ad reformationem monasterii conventualis Sanctae Clarae, missus est. Et cum, litteris Cardinalis lectis, moniales libenter Paschasium excepissent, earum confessiones audire aggressus est, et in reliquis omnibus se obedire paratas affirmabant; sed confessores habere monachos observantes sui ordinis et admittere ullam religiosam, quae ex alio monasterio ad veniret et observantiam regulae suae (nam ipsae propriam habebant) recusabant. Cum ergo ob inobedientiam Communione Sanctae Eucharistiae iri die Ascensionis eas privasset, et illae cum magno doloris sensu id tulissent, injunxit eis ut per aliquot dies specialem in choro orationem, ad Spiritus Sancti gratiam impetrandam, facerent ; ut ea quae ipsis convenirent, inspiraret; et tantumdem facturum se recepit. Paucis ergo diebus cum id fecissent, ad obediendum in omnibus sine ulla exceptione, gratiam acceperunt ; et sic earum denuo confessiones audiendo, in die Pentecostes, cum magna consolatione earum, pane vitae eas refecit. Et aliqua documenta necessaria (inter quae erat in commune referre quidquid privatim vel redituum, vel pecuniarum, vel aliarum rerum haberent) eis dedit, et Evangelium, dominicis diebus, illis et monialibus Sancti Thomae explicans, in bono statu sub Ordinarii cura eas reliquit. Et cum ibidem ad mortem aegrotasset, postquam Regii quinque mensibus fuisset, ut Faventiam se conferret, ejusdem Cardinalis protectoris rogatu, Patris Ignatii obedientiam accepit, quo perveniens, in vinea Domini laborare coepit. 69. Meanwhile, Fr. Paschase, who was highly regarded by the citizens of Montepulciano, continued working there until May of this year; then as a favor to Cardinal Carpensis, a protector of the Society, he was sent to Regium [2. Regium etiam habet Orlandini, lib. IV, n. 77, et Reggio in suis ipse litteris Paschasius. Sed quia magna est in his antiquis manuscriptis confusio inter Reggio, Arezzo, Rezzo et Lezzo, tum ab auctoribus ipsis tum praesertim a librariis inducta, irrepsit, nostro quidem judicio perperam, in tomi I operis Cartas de San Ignacio, paginam 171, verbum Lezo pro Reggio. P. PRAT, opera supra dicto, benigne haec duo composuit, sic in pagina 74 scribens: à Lezo, dans le voisinage de Reggio, et ad paginate calcem: pour Lezo, dans les environs de Reggio.
Orlandini also has “Regium,” book IV, n. 77, and Paschase himself in his letters has “Reggio.” But because there is much confusion in these old manuscripts between Reggio, Arezzo, Rezzo and Lezzo, it was introduced both by the authors and by the copyists, but in our judgment incorrectly. In vol. I of the work, Cartas de San Ignacio, page 171, there is the word “Lezo” for “Reggio.” Fr. Prat, in the work mentioned, put the two together, writing it in this way on page 74: à Lezo, dans les environs de Reggio.] in order to reform the conventual monastery of Saint Clare. And when, after having received the Cardinal’s letter, they willingly received Paschase, he attempted to hear their confessions, and they said they were ready to obey in all other things. But they said they have monks as confessors who are members of their order and they accept any other religious, who may come from another convent and that they rejected observance of their own rule (for they had their own). Since, therefore, because of their disobedience, he refused to give them the Holy Eucharist on the feast of the Ascension, and they endured it with a great sense of sorrow, he directed them that, for some days, they should say a special prayer in choir to obtain grace from the Holy Spirit, so that he would inspire them to do what was right for them; and they agreed to do that. Therefore, when they had done this for a few days, they received the grace to obey in all things, without any exceptions; and so finally, after hearing their confessions, on the feast of Pentecost, to their great consolation, he refreshed them with the bread of life. And he gave them other necessary documents (among which was the direction to restore to the community whatever they had privately of income, or of money, or of other things). Also, on Sundays he explained the Gospel for them and for the nuns of St. Thomas, and so he left them in a good condition under the care of the Ordinary. And when he had been deathly sick in that place, after he had been in Regium for five months, at the request of the same Cardinal Protector he received an order from Fr. Ignatius to go to Faenza; when he arrived there he began to work in the vineyard of the Lord. [3. Paschasius Broet Ignatio, Faventiae, 1 Novembris 1544.
Paschase Broet to Ignatius, from Faenza, November 1, 1544.] v1_68-85latin 70. Eodem tempore Patavii P. Jacobus Laynez aliud etiam monasterium monialium, quod magnopere reformatione egebat, ut ad vitam communem et observantiam regulae rediret, suis exhortationibus commovit ; aliquot etiam virgines Deo se in monasteriis consecraverunt. Et aliorum etiam qui in Collegio versabantur opera, et praesertim per Exercitia quibusdam proposita et Confessionis et Eucharistiae ministerium, aliqui juvabantur. Et ad institutum nostrum sequendum aliqui etiam vocati sunt. Cum autem P. Laynez Brixiam auctoritate obedientiae se conferret, et Venetiis et Patavii amicis valedixisset, in ipso navigio, terrestri itinere et diversoriis non sine fructu eos, cum quibus versabatur, dimisit. Inter alios quidam, qui ad alium occidendum properabat, compunctus juravit se non id facturum et in vicino quodam oppido peccata confessurum est pollicitus; demum in oppido quodam bis concionatus, non sine fructu, 18 Februarii Brixiam pervenit. Et quamvis in exhortationibus per monasteria et hospitalia faciendis et Doctrina Christiana edocenda versari maluisset et a Vicario id petiisset, in cathedrali tamen ecclesia dominica quinquagesimae concionandum illi fuit, et ibidem per totam quadragesimam quotidie in eodem officio perseveravit. Et cum in dies auditorum concursus major fieret, non minus ipse fructus per Dei gratiam crescebat. Dabatque Dominus vires ut etiam diebus sabbati, conversis a peccato mulieribus, et duobus aliis in hebdomada diebus a prandio, in hospitalibus, frequenti auditorio verbum Dei praedicaret. Et confessiones interim multorum ex primariis et plebeiis hominibus, qui ad ipsum accedebant, audire non recusabat. Post Pascha dominicis et festis diebus in cathedrali concionabatur; voluit autem Vicarius ut ter in hebdomada aliquid ex Sacris Scripturis populo perlegeret; reliquis diebus in tribus monialium monasteriis concionabatur. Huic assiduo labori fructus non poenitendus respondit; nam, ut Vicarius et alii fide digni testabantur, populus, qui aliquo modo in fide dubius erat, est in veritate catholica usque adeo confirmatus, ut supra mille dicerent esse ex auditoribus, ad martyrium pro Christi fide subeundum, paratos. Quamplures autem homines ad ipsum P. Laynez venerunt, et eo auctore haereticorum libros combusserunt; alii autem de rebus ad fidem pertinentibus cum eo conferentes saniores in Domino redierunt. Inter reliquos nobilis quidam cum tribus aliis Laynium adiit, qui promiserat se expresse demonstraturum Purgatorium non esse; hujus tamen cor Dominus sic tetigit, ut in aliorum praesentia se cedere catholicae veritati profiteretur, et ita in pace et cha- ritate et magna cum consolatione recessit. In his autem, quae ad mores pertinent, multi profecerunt, ut parochus et alii confessarii cathedralis ecclesiae affirmabant; restitutiones et eleemosynae piis locis factae; in hospitalibus ibidem et monasteriis magna immutatio deprehensa fuit, et auctus proficiendi ardor, prout locorum illorum gubernatores testabantur. Multae et post Pascha generales confessiones ab eo auditae, et subinde aliae atque aliae hujusmodi cum miro animarum fructu excipiebantur. Nonnulli etiam, variis conscientiae scrupulis anxii, quieti recesserunt; qui prius dissidebant, nonnulli reconciliati invicem sunt. Oportuit ut et aliquos aegrotantes inviseret, et ad bene moriendum cum eorum et adstantium aedificatione juvaret. Spiritualia Exercitia duobus sacerdotibus et tribus aliis scholasticis cum eorum profectu non vulgari data; et juvenis quidam Societati nostrae se addixit. Vir quidam religiosus et prae caeteris suae congregationis eruditus, qui varios Lutheri errores imbiberat, postquam cum Laynez contulit, ab eis omnino recessit. Vir etiam alius ecclesiasticus, non exiguae auctoritatis, fatebatur eidem Lajmio, auditis ipsius concionibus ac lectionibus, similes opiniones abjecisse. Hoc ipsum et aliis saecularibus per Dei gratiam accidit. Aliqui, qui decem et quindecim annos confessi non fuerant, a gravibus peccatis recesserunt; multi etiam tepidi incalescere in Dei obsequio, et frequenter ad Sacramenta accedere coeperunt. Assiduus erat auditor tam Vicarius, quam alii de clero permulti; et decem ex illis vel duodecim spiritualibus Exercitiis exculti, magnumque progressum in spiritu facientes, cum Vicarii obedicntia, se ad confessiones gratis audiendas, et proximos aliis etiam modis juvandos, exposuerunt; quibus illud etiam suasit Laynez, ut singulis hebdomadis convenirent, ut orarent simul, et de profectu proprio et proximorum agerent; ad quae omnia suum consensum et approbationem Vicarius adjecit. In monasteriis documenta quaedam, quae verbo proponebat, cum ad praxim moniales scripto comprehensa sibi tradi cuperent, relicta sunt. 70. At the same time in Padua, Fr. James Laynez by his exhortations motivated another convent of nuns, which needed reform very badly, to return to the common life and the observance of the rule; also some virgins consecrated themselves in the convent. By the works of some who were active in the College, some people were helped especially by the Exercises given by some and by the administration of Confession and the Eucharist. Also some were called to join our Institute. Now when Fr. Laynez, having been ordered under obedience, went to Brescia, and he had said goodbye to his friends in Venice and Padua, in that navigation [4. In via, qua Patavio Brixiam tabeelliones tunc temporis ibant, quamque, ut valde probabile est et ex ipsius litteris licet conjicere, tenuit Laynius, praeter privulos complures, duo sat magna, hiberno praesertim tempore, flumina fuerunt ipsi trajicienda, Adidge prope Veronam, et Mincium prope Piscariam.
On that road, which travelers then took from Padua to Brescia and which, as is very probable to surmise from his letters, which Laynez took, besides many little streams, there were two rather large rivers, especially in the winter, which they had to cross over, namely, Adige near Verona and Mincio near Pescara] during the land journey and in the resting places he left those with whom he dealt not without some fruit. Among them there was a certain man, who was intending to kill someone; moved by compunction he swore that he would not do that and he promised to confess his sins in a nearby town. Finally, after preaching twice in a certain town, not without fruit, he arrived at Brescia on February 18. And although he preferred to be engaged in giving exhortations in the monasteries and hospitals and in teaching Christian doctrine, and he had petitioned this from the Vicar, nevertheless in the Cathedral church he had to preach on Quinquagesima Sunday, and he continued to preach there daily during the whole Lent. And since daily the crowd of hearers grew larger, the fruit by the grace of God grew no less. The Lord gave him the strength that also on Saturdays he could preach the word of God to women who had turned away from sin, and twice a week after lunch in the hospitals to large crowds. However, he did not refuse to hear the confessions of many persons among the nobles and common people who came to him. After Easter he preached in the cathedral on Sundays and on feast days. And the Vicar wanted him to explain something from the Holy Scriptures for the people three times a week; on the other days he preached in three convents of nuns. Considerable fruit corresponded to this constant work on his part. For, as the Vicar and other responsible persons testified, the people, which in a certain sense had doubts about the faith, were so confirmed in their Catholic faith that over a thousand of his listeners said that were ready to suffer martyrdom for the faith of Christ. Many men came to Laynez himself, and at his direction they burned the books of heretics; and others, after conferring with him about things pertaining to the faith returned to the Lord in a more healthy state. Among the others, a certain nobleman with three others approached Laynez, and he said that he could explicitly prove that there is no Purgatory. However, the Lord so touched the heart of this man that in the presence of the others he professed that he yielded to the Catholic truth, and so he departed in peace and charity and with great consolation. In the things that pertain to morals, many made progress, so that the pastor and the other confessors of the cathedral church made the following claim: restitutions and donations were made to pious places; and in the same place a great change in the hospitals and monasteries was noted, and there was an increase in the desire of making spiritual progress, as the directors of those places testified. Also after Easter many general confessions were heard by him, and continually now these and now those were helped with wonderful fruit of souls. Some also, troubled by scruples of conscience, he helped gain peace; others were reconciled, who formerly were dissidents. It was necessary also that he visit some sick people, and he helped them to die well to their own edification and to that of the bystanders. He gave the spiritual exercises to two priests and to three students and they made considerable progress; and one of the youths joined our Society. A certain religious man, more learned than the other members of his congregation, who had been infected by various errors of Luther, after consulting with Laynez totally rejected the errors. Another ecclesiastic, a man of no small authority, admitted to Laynez that, after hearing his sermons and lectures, he had rejected similar opinions. The same thing happened to other lay persons by the grace of God. Others who had not been to confession for ten or fifteen years abandoned their mortal sins; also many tepid persons began to glow in the service of God and to receive the Sacraments frequently. The Vicar was a constant hearer as were also many others from among the clergy. Ten or twelve of them made the Spiritual Exercises, and making great progress in the spirit, and in obedience to the Vicar they made themselves available to hear confessions and to help their neighbors in other ways. Laynez also urged them to meet once a week in order to pray together, and to speak about their own progress. The Vicar gave his consent and approval to all of these things. Some documents were left in the monasteries, which contained what he had said verbally, since the nuns wanted him to leave in writing what he had said to them. v1_68-85latin 71. Obedientia P. Ignatii, quamvis Vicarius eum retinere niteretur, Patavium rediit; retentus in itinere a quodam archipraesbytero, ut populo cuidam numeroso concionaretur, non sine fructu id praestitit, et colloquis familiaribus pastorem ipsum cum alio sacerdote diligentius instruxit. Cum etiam Veronae religiosas quasdam personas inviseret, duasque inter illas repererit quae, quadam in congregatione, bonum proficiendi modum didicerant, in iis quae ad spiritum pertinent, eas admonuit; et viae securioris capaces illae factae, receperunt se in sua congregatione emendationem curaturas. Aliis etiam operibus pietatis ibi, et Vincentiae aliquid, et in ipso transitu conferens, Patavium et Venetias pervenit, ubi non paucos qui confiteri ipsi solebant, vel cum eo familiariter in rebus spiritualibus agere, in bonis propositis perseverare invenit. Conversis etiam concionatus est; et dissensiones quasdam inter gubernatores praecipui cujusdam hospitalis, et ipsis et pauperibus noxias, cum simul et singillatim eos esset allocutus, sustulit. Patavii demum haerens, et perseverare tam domesticos quam externos invia Domini videns, aliis etiam juvandis operam dedit. Monialem quamdam, quae post viginti annos a monasterio recesserat, quamvis initio satis resistentem, ut rediret ad institutum suum prosequendum induxit. Duos in concubinatu viventes, per matrimonium ut a peccato recederent, curavit; per Exercitia spiritualia nonnulli adjuti sunt. 71. In obedience to Fr. Ignatius, although the Vicar wanted him to remain there, he returned to Padua. Having been detained on his journey by an arch-priest so that he would preach to a large gathering, he did it not without fruit, and with his friendly conversation he also diligently instructed the pastor and another priest. When he visited some religious women in Verona, among them he found two who in their congregation had found a good way of progressing, and he admonished them in things pertaining to the spirit. And when they had been made capable of a more secure way, they said that they would bring about an improvement in their own congregation. During his journey he performed some other works of piety and finally arrived at Padua and Venice, where he found not a few who were accustomed to go to confession to him, or to speak with him in a familiar way about spiritual things, and they were persevering in their good resolutions. He also preached to those who had converted; after he had spoken to them individually and as a group, he resolved certain disagreements among the directors of the main hospital, which dissturbed both them and the poor. Finally, while remaining in Padua and seeing that both citizens and visitors were persevering in the way of the Lord, he dedicated himself to helping others also. He convinced a certain nun, who had abandoned her convent after twenty years, although resisting strongly at first, to return to her congregation. He convinced two people living in concubinage to get out of the state of sin through marriage. Some also were helped by the Spiritual Exercises. [5. Laynius Ignatio, Brixiae, 13 Maii; et Patavii, 19 Seeptembris 44.
Laynez to Ignatius, from Brescia, May 13; and from Padua, September 19, 1544.] v1_68-85latin 72. Interim P. Claudius cum sub natalitia festa Dilingam, ab Augustano episcopo vocatus, venisset, Franciscum Sfondratum, Nuneium Apostolicum ( qui postea Cardinalis fuit) Confessionis et Communionis sacramento refecit, qui significavit eidem Claudio fieri posse, ut auctoritate Pontificis eidem Augustano episcopo ( qui brevi etiam Cardinalis factus est) adjungeretur. Claudius vero, obedientiae omnia committens, Ingolstadium rediit, et ter in hebdomada canonicam Joanris epistolam interpretari, frequenti cum auditorio, perrexit; cum vero a vice-decano Universitatis ac theologiae lectore ordinario, nomine Universitatis invitaretur, ut ordinariam admitteret lectionem, habitationem in Collegio et stipendium, et promotionem ad doctoratum gratis offerentibus, gratias egit Claudius, et vocationis nostrae rationem declarans, operam et laborem suum, quamdiu Ingolstadii versaretur, sine ullo praemio, obtulit. Cum autem illi a Pontificis voluntate hoc negotium pendere animadverterent, Universitatem curaturam dixerunt, ut a Sede Apostolica quod petebant, obtineretur. Sed brevi pott tempore obedientiam ex Urbe accepit ut ad Augustanum Episcopum se conferret; et biduum Ingolstadii non amplius commoratus est, ut Universitati et amicis valediceret; eoque tempore mercatorum quorumdam italorum confessiones, et scholasticorum, partim italorum, partim gallorum et germanorum, audivit. Inter caeteros Rector etiam fuit Universitatis, vir prudentiae et doctrinae non vulgaris, cui primae hebdomadae Exercitia dederat; tantum autem ille in eis profecerat, ut se alium jam sibi videri fateretur; sequi autem Claudium et Dilingae cum eo versari, et plene in spiritualibus Exercitiis institui, cupiebat. Sed quia lector erat publicus et Rector, et nobilium quorumdam curam susceperat, ne Claudium comitaretur est prohibitus. Singulari affectu et ipse et Universitas Claudium diligebat, sed cum multa discedenti offerrent, nihil ipse accepit. Inde autem ad Eistetensem Episcopum vicinum salutandum cum se conferret, multis ille rogabat, ut penes se aliquandiu, ad spiritualia Exercitia sibi communicanda, maneret; cumque obedientiam ostenderet Claudius, nihilominus Eistetcnsis posse differri propter Episcopi Augustani, qui Spirae in Diaeta versabatur, absentiam, contendebat; et id saltem impetravit, ut per octo dies, ad Augustanum proprio nuncio misso, ut ejus consensus impetraretur, apud se maneret. Acquievit Claudius et a die Jovis hebdomadae sanctae usque ad 26 Junii, consentiente Augustano, in Eistetensi civitate commoratus est; quo tempore Episcopus, partim Exercitiis spiritualibus primae hebdomadae ( quibus ille fructum et consolationem spiritualem se accepisse quam maximam fatebatur ), partim in colloquis familiaribus, adjutus est; et cum, Diaeta absoluta, Dilingam pedes se conferre vellet, nullo id modo Episcopus est passus; et cum recusassetab eo pecuniam accipere, equum saltem ad iter et socios quos illi adjunxit, canonicum quemdam et alium doctorem, propter pericula viae recusare non potuit. Sed medio in itinere nuncium reverendissimi Augustani, qui equum et alia ad eum ferebat, ut Dilingam veniret, invenit; et ita ad Augustanum se conferens, magnam Dilingae, rei spiritualis promovendae, tam apud Episcopum quam apud clerum, spem concepit; et in primis Episcopus per Exercitia spiritualia juvari se velle dixit. Cum autem ibi esset, missi fuerunt a Patre Fabro Colonia P. Jacobus, baccalaureus in Theologia, et magister Daniel, ut Romam se conferrent, quos viatico instructos Episcopus dimisit. Affirmabat autem Claudius, recessum Patris Fabri ex Germania non sine magno incommodo et molestia optimi cujusque futurum. Nec solum in inferiori Germania, ubi versabatur, sed etiam in superiori ejus bonus odor, ad bene sperandum de Germaniae reductione, multos animabat. Praesertim cum tam multi juvenes egregiae indolis, spretis mundi deliciis, eo auctore, institutum Societatis sequerentur; arbitrio tamen superiorum et divinae Providentiae suum judicium subjecit. Sed cum archiepiscopus Salisburgensis, Ducis Bavariae frater, provinciale Concilium cogeret de rebus, quae ad Religionem in Germania pertinebant, litteris suis Claudium, ut ad se accederet, rogavit. Visum est autem episcopo Augustano id minime denegandum esse; itaque 15 Septembris Dilinga Salisburgum profectus est. Cupiebat Archiepiscopus ut Synodo inter theologos interesset; erat enim constituendum, quid Imperatori respondere oporteret in futura Wormatiensi Diaeta ad id, quod, de ineunda concordia cum sectariis, in Spirensi jam absoluta Diaeta proposuerat. Negabat tamen Claudius sibi rationi consonum videri, cum a Summo Pontifice in Germaniam missus esset, ut sine ipsius praecepto, vel suorum superiorum, Synodum cum suffragio, in negotiis fidei, quae a Sede Apostolica sunt decidenda, ingrederetur. Admisit excusationem Archiepiscopus, sed ut et ibidem maneiet, et si consule, retur de re aliqua, ut sententiam suam privatim diceret, a Claudio obtinuit; et articuli in Synodo proponendi ei ostendebantur, et Episcopis, qui extra congregationem aliquid cum eo conferebant, quidquid in Domino sentiret, explicabat. Scripsit interim de duobus capitibus fusius, alterum quod sine Sedis Apostolicae consensu, non debebant praelati consensum praebere, ut in saeculari Diaeta de rebus ad fidem spectantibus quidquam disputaretur aut constitueretur. Alterum erat, quod licet protestantes in omnibus dogmatibus reliquis convenirent, nollent tamen obedientiae Summi Pontificis subjacere, nihilominus schismatici et haeretici extra ecclesiam manebant; cum autem Archiepiscopus aliquid ab ipso scriptum esse intellexisset (quamvis ipse non in aliorum usum sed suum, ut consilium exactius petentibus daret, scripserat) illud habere voluit et apud se triduo retinuit, et ejus exemplum describi jussit; responditque benigne Claudio, nec se nec suos coepiscopos eo esse animo ut de rebus ad fidem pertinentibus, sine Summi Pontificis facultate, in Diaetis quidquam tractarent, et haec fuit totius Synodi sententia, et eadem Augustani et Eistetensis episcopi; qua absoluta, Archiepiscopum erga Sedem Apostolicam optime dispositum et obfirmatum animo nulla in re cedendi protestantibus reliquit. Et quidem Augustanus Episcopus decies se episcopatum et patrimonium potius amissurum, quam ullo in articulo cum Lutheranis sentiret, omnino statuerat; imo eorum technis toto se conatu objiciebat. Aegre autem divulsus Claudius ab Archiepiscopo, nec admittens pecuniae donum, quod pro more principum large oblatum ei erat, Dilingam rediit; unde tamen pluribus Augustani Episcopi litteris Wormatiam (quo ille se ad Diaetam contulerat) evocatus est, ubi messem non exiguam invenit; crebro tamen ab Episcopo urgebatur, ut Romam de Concilio generali cogendo scriberet, nisi deserere Germaniam a Religione videre vellet. Quamvis Salisburgensis et alii Episcopi meliora sperarent, nationalc tamen Concilium, ubi etiam laici suffragium habent, nullo modo admittendum censebat, pergebat autem Claudius Praelatos ad perseverantiam, quae sola coronatur, in fidei defensione exhortari; et ad Collegia instituenda, quae pro seminario essent ad pastores et alios operarios ad Germaniae usum instituendos hortabatur. 72. Meanwhile, Fr. Claude, having been summoned on Christmas day to Dillingen by Bishop Augustine, arrived there, and he helped Francis Sfrondratus (who later was a Cardinal) with the Sacraments of Confession and Communion. He told Claude that it was possible that, by the authority of the Pontiff, he would be attached to the same Bishop Augustine (who after a short time also became a Cardinal). Claude, however, committing everything to obedience, returned to Ingolstadt, and he continued to lecture, three times a week to a large crowd, on the canonical letter of John. But when he was invited by the assistant dean of the University and ordinary lecturer of theology in the name of the University to become an ordinary professor, and when they offered him a dwelling in the College, a stipend and the gift of a doctorate, Claude thanked them and explained the nature of our Institute, and so he offered his services without any remuneration for as long as he remained in Ingolstadt. But when they realized that this affair depended on the will of the Pontiff, they said that the University would see to it that what they wanted from the Apostolic See would be obtained. However, a short time after that he received a command from the City to go to Bishop Augustine; so he remained in Ingolstadt no more than two days in order to say goodbye to the University and his friends; and during that time he also heard the confessions of some Italian merchants, and of some French and German students. Among others there was also the Rector of the University, a man of prudence and great learning, to whom he had given the first week of the Exercises; he had made such progress in them that he said he seemed to himself to be a different person; but he wanted to follow Claude and be with him in Dillingen and so to be fully instructed in the Spiritual Exercises. But because he was a public lecturer and the Rector, and had the care of some nobles, he was forbidden to accompany Claude. With special affection both he and the University loved Claude, but when they offered him many things at his departure, he accepted none of them. When he went from there to visit the neighboring Bishop of Eichstätt, he asked him to remain with him for a while in order to put him through the Spiritual Exercises. And when Claude pointed out that he was under obedience to move on, nevertheless he contended he could spend some time in Eichstätt because of the absence of Bishop Augustine, who at the time was at the Diet in Spires. And he asked only that he remain with him for eight days, while he sent his own messenger to Bishop Augustine to request his approval. Claude agreed with this and from Thursday of Holy Week until June 26, with the consent of Augustine, he remained in the city of Eichstätt. During this time the Bishop was helped partly by the Spiritual Exercises of the first week (from which he confessed that he received fruit and great spiritual consolation), and partly by friendly conversations. After the Diet was finished, he wanted to leave and go on foot to Dillingen, but the Bishop would in no way allow that. And when Claude refused to accept money from him, he could not refuse at least a horse for the journey and some companions whom he assigned to him — a certain canon and another teacher, because of the dangers of the way. But in the middle of the journey he encountered a messenger from the reverend Augustine, who brought him a horse and other things for him so that he might come to Dillingen. And so he went to see Augustine, and he had great hope in Dillingen of promoting spiritual growth, both in the Bishop and in the clergy. And first of all the Bishop said he wanted to be helped by the Spiritual Exercises. But when he was there, Fr. James, a master of Theology, and Mr. Daniel, were sent by Fr. Faber from Cologne in order to go to Rome; they were given money for the journey and the Bishop sent them on their way. But Claude said that the departure of Fr. Faber from Germany would not take place without great inconvenience and annoyance to many. Not only in lower Germany, where he was working, but also in the upper part his good repute encouraged many to hope for the restoration of Germany. This is especially so since so many young men of great talent, scorning the pleasures of the world, were inspired by him and were embracing the Institute of the Society; however, he subjected his judgment to the will of his superiors and to divine Providence. But when the Archbishop of Salzburg, brother of the Duke of Bavaria, assembled a provincial Council to deal with things pertaining to religion in Germany, he asked by his letter that Claude should come to attend. And it seemed to Bishop Augustine that this should not be denied; therefore, on September he departed from Dillingen for Salzburg. The Archbishop desired that he should be among the theologians present at the Synod. For, they had to decide what to respond to the Emperor at the future Diet of Worms concerning what he had already proposed in Spires at the completed Diet with regard to establishing peace with the sectarians. However, Claude said that it did not seem to him to be reasonable, since he had been sent to Germany by the Sovereign Pontiff, that without his command, or that of his superiors, he should take part in a Synod with a vote concerning matters of faith, which should be decided by the Apostolic See. The Archbishop accepted his excuse, but did obtain from him that he would remain there, and, if he were consulted about something, that he would give his opinion in private. So the articles to be proposed at the Synod were shown to him, and he explained to the Bishops, who consulted with him about something outside the Synod, what he thought about it in the Lord. Meanwhile, he wrote extensively about two chapters; the first was that, without the consent of the Apostolic See, the prelates should not offer a consensus so that in a secular Diet anything should be argued or determined about things pertaining to the faith. The second was that, although the Protestants agreed to all the other dogmas, still as schismatics and heretics they remained outside the Church. But when the Archbishop learned that something had been written by him (although he had written it not for the use of others but for himself, so that he could more exactly give advice to those who consulted him), he wanted to have it and he kept it to himself for three days, and he ordered a copy of it to be made. And he responded kindly to Claude that neither he nor his fellow bishops intended to deal at the Diet concerning matters pertaining to the faith without the permission of the Sovereign Pontiff. This was the opinion of the whole Synod, and it was the same of Bishop Augustine and the Bishop of Eichstätt. When the matter was finished, he left the Archbishop very well disposed towards the Apostolic See and firmly resolved to cede nothing to the Protestants. Indeed Bishop Augustine stated absolutely that he would lose his episcopate and patrimony ten times rather than to agree on any article with the Protestants. In fact he was totally opposed to their cunning tricks. But Claude, having with difficulty separated himself from the Archbishop, and not accepting the gift of money, which according to the custom of princes was offered to him in a large amount, he returned to Dillingen. However, from there by several letters of Bishop Augustine he was called to Worms (where he had gone for the Diet), where he found no small harvest; there he was urged often by the Bishop to write to Rome about summoning a General Council, lest he wanted to see Germany abandon our religion. Although the Bishop of Salzburg and other Bishops hoped for better things, still he thought that a national Council, where lay persons also have the vote, should in no way be accepted. But Claude continued to exhort the Prelates to persevere in defense of the faith; and he exhorted them to establish Colleges, which were to become seminaries for pastors and other workers, instituted for the good of Germany. [6. Jaius Ignatio, Dilingae, 14 Novembris 44.
Jay to Ignatius, from Dillingen, November 14, 1544.] v1_68-85latin 73. Erat id temporis occupatus P. Bobadilla in negotiis spiritualibus Passaviensis dioecesis; ejus enim et labore et industria Episcopus plurimum utebatur, unde multa pietatis opera ibidem constituta fuerunt. Cum autem Ferdinandus, Romanorum Rex, de visitandis Austriae monasteriis ageret, scripsit eidem ut sine Praelatorum auctoritate (ut coram egerant) nihil hujusmodi tentaret: profectus autem est Episcopus Passaviensis Spiram, quo cum vellet Bobadillam ducere, ut in fidei negotiis tractandis consilio suo Praelatos juvaret, non tamen acquievit sine Pontificis aut ministrorum ejus jussu, ut ad Diaetam se conferret. Sed perrexit de Passaviensi dioecesi, quae late admodum patet, benemereri; et cum sacerdotes complures, ab Episcopo Passaviensi in carcerem conjectos, quod uxores duxissent et in alias haereses incidissent, saepe allocutus fuisset, eo adducti sunt, ut publice in ipsius praesentia haereses omnes abjurarent, et peccati sui poenitentiam postularent, ad quam exsequendam quoddam monasterium illis fuit deputatum. Coactus fuit tandem auctoritate cardinalis Farnesii ad Spirensem Diaetam ire ; et tam in colloquiis privatis multorum, quam in confessionibus, in parata sibi messe cum multorum profectu se exercuit ; et tam Rex Ferdinandus quam alii multi de ejus curia pergratum sibi fuisse ejus adventum significarunt. De curia etiam Imperatoris non pauci ipsius opera utebantur ; cum autem Rex inter suos doctores eum ad proximam Diaetam Wormatiensem nominasset, non admisit id munus. Negabat enim sine auctoritate Sedis Apostolicae id sibi licere. Cum autem Paschae festum accederet, die noctuque in confessionibus nobilium utriusque curiae Imperatoris et Regis fuit occupatus. Legatorum etiam venetorum, ducis Florentiae, et aliorum etiam nobilium neapolitanorum confessiones audivit ; et spiritualia Exercitia quibusdam primariis viris dare constituit, et jam tunc inchoavit; absoluta vero Diaeta, quamvis alii atque alii ex principibus eum secum adducere vellent, Episcopus Passaviensis ut secum rediret ad suam dioecesim, urgebat, quod fecisse videtur; et inde Viennam, quo se Romanorum Rex contulerat, sub autumnum rediit; et praeterquam quod concionibus dabat operam, varias reformationes Praelatorum et doctorum vidit, de quibus regia majestas cum eo conferebat, et suam sententiam, ut in Domino videbatur, dicebat; et quia apud Regem multis favebat, pergratus Hispanicae praesertim nationi fuit; inde autem cum curia Regis, sic jubente Nuncio Apostolico, ad Wormatiensem Diaetam se contulit. 73. At that time Fr. Bobadilla was occupied with spiritual matters in the diocese of Passau; for the Bishop made great use of his work and zeal, so that many works of piety were established there. However, since Ferdinand, King of the Romans, was concerned with visiting the monasteries of Austria, he wrote to him that without the authority of the Bishops (since it was their responsibility) he should not attempt anything of the kind. But the Bishop of Passau went to Spires, to which he wanted to bring Bobadilla with him, so that in dealing with the matters of faith he might help the Prelates with his counsel; but he did not agree to go to the Diet without the permission of the Pontiff or of his ministers. But he continued working in the diocese of Passau, which is quite large, with great merit. And since many priests had been put in prison by the Bishop of Passau, because they had taken wives and had fallen into other heresies, he spoke with them often, and they were persuaded to renounce publicly, in his presence, all heresies; and they asked for a penance for their sin, so in order to carry this out they were sent to a certain monastery. However, he was forced by the authority of Cardinal Farnese [6. Qui apud Imperatorem id temporis Legatus Apostolicus erat. (Nota in ora paginae addita.)
At the time he was the Apostolic Legate to the Emperor. (This is a note added at the beginning of the page.)] to go to the Diet in Spires; and both in private conversations with many persons and in confessions he gathered the harvest prepared for him with the progress of many. Both King Ferdinand and many others belonging to his court said that his arrival was very pleasing to them. Not a few members of the Emperor’s court made use of his help; but when the King nominated him to be among his theologians at the next Diet of Worms, he declined the offer. For he said he was not allowed to do that without the permission of the Apostolic See. But since the feast of Easter was near, he was occupied day and night in hearing the confessions of the nobles of both courts, that of the Emperor and that of the King. He heard the confessions also of the Venetian Legates, of the Duke of Florence, and of other nobles from Naples. He decided to give the Spiritual Exercises to some important men, and then he began to do it. But when the Diet was over, although some of the princes wanted to take him with them, the Bishop of Passau urged that he return with him to his own diocese, and it seems that is what he did; and from there in autumn he returned to Vienna, where the King of the Romans had gone; and besides the fact he was giving sermons, he saw the various reformulations [7. Scilicet schemata ab Episcopis et doctoribus confecta, in quibus quid ad commune Ecclesiae bonum in Germania magis faceret statuebatur.
That is, the outlines drawn up by the Bishops and doctors, in which it was declared what would contribute more to the common good in Germany.] of the Prelates and doctors, about which the royal majesty conferred with him, and he gave his opinion, as seemed to him best in the Lord. And because he had much favor with the King, he was very pleasing especially to the Spanish nation. From there, because he had been so ordered by the Apostolic Nuncio, he went with the court of the King to the Diet in Worms. [8. Bobadilla Ignatio, Passaviae, 10 Martii 44.
Bobadilla to Ignatius, from Passau, March 10, 1544.] v1_68-85latin 74. Redierat Coloniam Petrus Faber, auctoritate Sedis Apostolicae, a Nuncio Poggio a navigatione in Portugalliam impeditus ; prius tamen quam Lovanio recederet, quam seminaverat suis concionibus P. Strada, et ipse colloquiis foverat, messem ex parte collegit. Cum enim Lovanii rumor percrebaisset de ipsorum in Lusitaniam profectione, scholastici nonnulli desiderio eos sequendi inflammabantur, et inter alios baccalaureus Theologiae, Petrus Faber, qui per adventum condonatus et ipse fuerat, et octo alii scholastici, relictis omnibus, Societatem ingredi et in Portugalliam cum ipsis proficisci decreverunt. Qui ipso die Epiphaniae, cum Patri Fabro quae in Domino conceperant desideria manifestassent, admissi fuerunt. Quinque ex eis artium liberalium magistri erant, sextus Theologiae baccalaureus, septimus publicam Ethicorum lectionem praelegebat, ecclesiae praecipuae canonicus, alius etiam annum Theologiae, alius legibus operam dederat, omnes autem in latinis litteris egregie exercitati: et visenda fuit animorum consolatio, quam eorum unusquisque in sua vocatione experiii se fatebatur; qui omnes, prius quam itineri se darent, anteactae vitae noxas confessi sunt, et sacram Communionem iicceperunt, et animarum suarum intima P. Fabro aperuerunt; nec enim temporis angustiae ut Exercitia spiritualia eis proponerentur permittebant. Parentes duorum ex his scholasticis cum impedire filiorum vocationem niterentur, et quidem unus eorum comminando carcerem et hujusmodi, uterque tamen, rebus melius perspectis, contentus admodum recessit; et quidem qui minabatur, genibus flexis et cum lacrymis veniam a Francisco Strada petiit, quod filium a tam sancto proposito avertere voluisset. Alium ex his scholasticis avertere quidam magnae auctoritatis viri ex ipsa Universitate tentarunt, sed cum eum constantem invenissent, et ipsi vocationi Dei acquieverunt. Omnes ergo Lovanio profecti, Antuerpiam venerunt et deinde ad Zelandiam, duodecim numero, scilicet, Strada, Oviedo, cum P. Joanne et novem Lovanii adquisitis; et cum Archiepiscopo Compostellano, qui magnam eis humanitatem exhibuit, in Portugalliam navigarunt. Ipse autem Faber cum Aemiliano de Loyola et quodam Theologiae baccalaureo (ejus nomen Lambertus Castrius, Leodiensis) qui Societatem cum aliis ingressus erat, Coloniam profectus est; et apud Sanctum Trundonem ter latine concionatus monachis, canonicis et aliis sacerdotibus, mirifice commotos hominum animos reliquit. Leodii etiam, ubi bis concionem habuit, majorem quam explicari posset messem invenit. Complures autem se Coloniam ad Exercitia spiritualia suscipienda, tam Lovanii, quam Leodii se venturos promiserunt. Trajecti etiam et Aquisgrani ostium aperiebatur non exiguum; sed Coloniam properans, ibi non haesit. Haerebat quidem anceps animi P. Faber, quod post obedientiam ab Ignatio acceptam de profectione in Portugalliam, et a Summo Pontifice revocatam, addito praecepto remanendi in Germania, nihil litterarum ab ipso Ignatio acceperat. Aemilianus autem multis pietatis operibus cum aedificatione Coloniae vacabat; ad Collegia disputaturus accedebat, quo in munere par ei inter scholasticos non inveniebatur; magister Lambertus Theologiae adhuc dabat operam simul cum magistro Petro Canisio, qui agebat de domo coemenda ad initium aliquod Collegii, Priore Carthusiae studiose admodum favente. Nihil autem magis erat in votis P. Fabro quam ut in Germania firmam aliquam fundationem Societatis videret; et quamvis hos praedictos juvenes non dubitaret [alibi] magis posse in studiis et in spiritu proficere, fatetur se non posse resistere interiori Dei motioni de eis in Germania relinquendis, per quos fructus uberior in ea regione sperari posset; quamvis rationem contrariam videret, cum sic constitutae res essent in Germania, ut nemini nisi ex obedientia ibi manendum videretur; sed praevalet consideratio divina, quae innititur spei in Deo constitutae, juxta quam voluisset mediam partem Societatis ibi versari, qui orationibus lacrymis et clamoribus pro gente illa misericordiam a Deo impetrarent. Cum septem essent Coloniae, Carthusiensium et duarum nobilium foeminarum charitas eos sustentabat. Diebus dominicis et festis concionari pergebat, semper habens Leodiensem episcopum auditorem. Confluebant autem ad eum ut conciones audirent magna ex parte scholastici et clerici, canonici et aliqui doctores Jurisprudentiae et licentiati Theologiae, aliqui ex consulibus civitatis, et alii viri primarii, qui latine sciebant; nec uno in loco sed in variis concionabatur, et interdum etiam in monasteriis monialium ubi multae latine sciebant. Confessionibus etiam multis scholasticorum dabat operam, et P. Alvarus ei auxilio erat. Caeperunt et scholastici non pauci ad Confessionem et Communionem crebro accedere, magna cum admiratione exspectantium; refriguerant autem elapsis temporibus saeculares quaedam et primariae personae, quae crebro communicabant, cum id approbari non viderent; sed hoc exemplo incalescere coeperunt. Aliqui scholastici, in fide omnino corrupti, ad suorum errorum cognitionem et detestationem sunt adducti; et quidam ex consulibus civitatis, ipso die Paschae, de manu Fabri sanctissimam Eucharistiam eum parte suae familiae suscipere voluit, parocho lacto animo id approbante. Quidam juvenis, divitis cujusdam viduae filius, spiritualibus Exercitiis confectis, Societati se addixit; alii etiam mirum in modum per hujusmodi Exercitia adjuti fuerunt. Per interpretem etiam cum nobilibus quibusdam foeminis et benemeritis egit de his, quae ad ipsarum spiritualem consolationem pertinebant, immo et concionabatur per interpretem illis et aliis saecularibus, qui latinam linguam non callebant. Per litteras Lovanium, Leodium, et alia loca missas, conservare fructum spiritualem ibi et in bonis propositis homines confirmare studebat. 74. Peter Faber returned to Cologne, since by the authority of the Apostolic See, by the Nuncio Poggio, he had been prevented from sailing to Portugal. However, before he left Louvain, where Fr. Strada had sown many seeds by his sermons, and he himself had cultivated with his conversations, he gathered in the harvest partly. For, when the rumor spread around Louvain about their departure for Portugal, some students were inflamed with the desire of going with them, and among them was a bachelor of Theology. Peter Faber had preached during Advent, and eight students, having left all things, had decided to enter the Society and to go to Portugal with him. When these men, on the feast of the Epiphany, made known to Fr. Faber the desires they had conceived in the Lord, they were admitted. Five of them were masters of the liberal arts, the sixth one was bachelor of Theology, the seventh had given public lectures on ethics and was a canon of the main church, the eighth had spent a year studying Theology and canon law; all were very well versed in Latin. The consolation of soul was something to see, which each of them confessed that he had experienced in his vocation. All of them, before they began the journey, confessed the sins of their former life, and they received Holy Communion, and they made known to Fr. Faber the intimate secrets of their own souls. For the shortness of the time made it impossible for them to make the Spiritual Exercises. The parents of two of these students wanted to impede the vocation of their sons, and one of them even threatened prison and other things; but both of them, after giving more consideration to the matter, had a change of heart. Indeed, the one who made the threats on his knees and with tears asked for forgiveness from Fr. Strada, because he wanted to turn his son away from such a holy proposal. Some men of great authority in the University tried to turn away another one of these students, but when they found him constant, they consented to his vocation from God. Therefore all of them, having departed from Louvain, came to Antwerp and then to Zeeland; there were twelve of them, namely, Strada, Oviedo, with Fr John and the nine accepted in Louvain; and they set sail for Portugal with the Archbishop of Compostela, who showed great kindness to them. But Fr. Faber went to Cologne with Aemeliano de Loyola and a bachelor in Theology (his name is Lambert Castius, from Liège), who had joined the Society with the others. Faber preached three times in the church of St. Trudo to monks, canons and other priests and he left the minds of the men wonderfully moved. Also in Liège, where he preached two times, he found a greater harvest than could have been expected. But many promised that they would come to Cologne to make the Spiritual Exercises, both from Louvain and from Liège. No small door was opened in Utrecht and also in Aachen. Fr. Faber remained uncertain in his mind, because after receiving an order from Ignatius to go to Portugal, which was revoked by the Sovereign Pontiff, with the added command to remain in Germany, he had received no letter from Ignatius. But Aemeliano was engaged in many works of piety with the edification of Cologne; he took part in a disputation at the College, and in that matter, among the students, no one was found to be his equal. Master Lambert was still studying Theology together with master Peter Canisius, who was involved in buying a house in order to start a College, while the Prior of the Carthusians was very eager to help him. But Fr. Faber desired nothing more strongly than they he should see in Germany a solid foundation of the Society. And although he did not doubt that these young men [elsewhere] [9. Verbum hoc inserimus, quia et sensus id exigit et Fabri epistola, ex qua haec omnia desumpta sunt; quam habes in Cartas y otros escritos del B. Fabro, t. I, pagina 263 et sequentibus.
We insert this word, because both the meaning demands it and also the letter of Faber, from which all of this matter was taken; you will find this in Cartas y otros escritos del B. Fabro, vol. I, page 263 and following.] could progress more in their studies and spiritually, he confessed that he could not resist the interior movement of God about leaving them in Germany, so that a more abundant fruit could be hoped for in that region. Although he saw the contrary reason, since things were so constituted in Germany that it seemed to him that no one should remain there unless it was out of obedience. But the divine consideration prevailed, which is based on the hope placed in God, according to which he wanted half of the Society to be active there, where with prayers, tears and cries they would beg for mercy from God for that people. Since there were seven members in Cologne, the Carthusians and the charity of two noble women supported them. On Sundays and feast days he continued to preach, always having the bishop of Liège [10. Ita in mss. ; sed mendum esse pro Lundensem opinamur. (Vide Cartas y otros escritos del B. P. Fabro, t. I, passim, praesertim litteras infra memorandas.)
Thus in the manuscript; but we think it should be changed for Lundensem. (See Cartas y otros escritos del B.P. Fabro, vol. I, passim, especially in the letters mentioned below.)] in the audience. To a great extent students and clerics, canons and some canon lawyers and masters of Theology, some officials of the city and other leading men, who knew Latin, flocked to him to hear his sermons. And he preached not just in one place, but in various places, and sometimes also in the convents of nuns where many knew Latin. He was dedicated to hearing the confessions of many students, and Fr. Alvarus helped him in this. Not a few students began to go to Confession and to receive Communion frequently, to the great admiration of the viewers. But with the passage of time, some laymen and important persons were spiritually refreshed, who communicated often, since before they thought it was not approved; but with this example they began to grow warm to the idea. Some of the students, totally corrupted in their understanding of the faith, were led to an understanding and detestation of their errors. And some of the officials of the city, on Easter Sunday, with part of their family wanted to receive the Holy Eucharist from the hand of Faber, with the happy approval of the pastor. One young man, the son of a rich widow, after having made the Spiritual Exercises, joined the Society; others also in a marvelous way were helped by these Exercises. And through an interpreter he dealt with some noble and worthy women about the things that pertained to their spiritual consolation. In fact he preached with the help of a translator to them and to other lay persons, who did not understand the Latin language. Through letters send to Louvain, Liège and other places he strove to preserve the spiritual fruit there and to strengthen the people in their good resolutions. [11. Faber Ignatio, Coloniae, 24 Januarii, et sub finem Maii 44; Domino Waltero, Canonico Lovaniensi, eodem die et anno; Patri Cornelio Vischaven, eodem die et 31.a Januari; Apostolico Nuncio, Joanni Poggio, 12.a Aprilis; et Xaverio, 10.a Maii ejusdem anni 44.
Faber to Ignatius, from Cologne, January 24, and as the end of May 1544; to Master Waltero, a canon in Louvain, one the same day and year; to Fr. Cornelius Vischaven, on the same day and on January 31; to the Apostolic Nuncio, John Poggio, April 12; and to Xavier, May 10 of the same year 1544.] v1_68-85latin 75. Rediens autem Canisius ex patria, tres secum adduxit juvenes, qui se Deo dedicare volebant, et duo ipsorum Carthusiam sunt ingressi. Sed praecipuus, qui Coloniae colligebatur fructus, hic erat, quod divina Providentia Fabri utebatur ministerio ad Universitatem et clerum Coloniensem in officio continendum et contra haereses animandum. Litterae etiam ad curiam Majestatis Caesareae tantum momenti habuerunt, ut esset qui sentiret perituram fuisse civitatem ni hoc modo in religione conservata fuisset; unde licet in maximo vitae periculo ille versaretur, id tamen aequissimo animo ferebat. Inde misit licenciatum Jacobum Lhoost Romam versus, de quo supra. Jam tunc ab Urbe novam obedientiam acceperat, ut in Portu- galliam proficisceretur; reliquit autem Canisium cum reliquis Coloniae, sperans eorum opera Dei posse servitium ibi promoveri. Absoluta vero Diaeta Wormatiensi, profectionem in Portugalliam instituit, nec omittam quod iis omnibus, quibus cordi sit Germaniae salus, commendat ut pro advocatis tres Reges Magos, undecim millia Virginum, et Societatem Sti. Gerionis accipiant. 75. When Canisius returned from his homeland, he brought three young men with him, who wanted to dedicate themselves to God, and two of them became Carthusians. But the main fruit he gathered in Cologne was this — that divine Providence used the ministry of Faber to keep together the University and the clergy in Cologne in their office and to encourage them to reject the heresies. Also his letters to the imperial court had such an effect that there were those who thought the city would perish, unless it was preserved in the true religion in this way. Hence, although he was in great danger of losing his life, still he bore it with a peaceful heart. From there he sent the bachelor James Lhoost to Rome, which was mentioned above. Then he received a new command from Rome to go to Portugal; he left Canisius with the others in Cologne, hoping that their works there would advance the service of God. When the Diet of Worms [12. Spirensi dicas; nam Wormatiensis inchoate medio fere autumn. Faber autem discessit mense Julio, ut ex ejus Ephmeride. (Nota in margine apposita.)
He means Spires; for the one in Worms began around the middle of autumn; but Faber departed in July, as is clear from his letter. (A note about this was added in the margin.)] was concluded, he began his journey for Portugal, and I will not fail to mention that he recommended to all those concerned about the salvation of Germany that they should adopt for their advocates the three Kings of the Magi, the eleven thousand virgins, and the Society of St. Gerionis. [13. Vide notam secundam praecedentis numeri 74.
See note 12.] v1_68-85latin 76. Parisiis hoc anno 1544 nostri studiis suis et operibus pietatis vacabant. Augustinus quidam praedicator insignis et baccalaureus Theologiae Sorbonicus, cum aliqua de Societate intellexisset, magno spiritualis profectus desiderio accensus ad Collegium, ubi nostri versabantur, bis se contulit, et magna cum humilitate spiritualibus Exercitiis se ut juvarent postulabat. Quidam etiam alius nobilis, savaudus et canonicus ac ecclesiasticis aliis reditibus satis commode vivens, in Exercitiis spiritualibus Societati se addixit; et alii plurimi ad Confessionis et Communionis sacramenta crebro accedunt. Sed Octobri mense cum scholastici per edictum regium rursus ex Universitate Parisiensi egredi compellerentur, nostris etiam fuit inde recedendum. Lugduno tamen duo redierunt Parisios, cum bellum cessasset, scilicet ut Dei opus ibi coeptum prosequerentur. At P. Paulus de Achillis Mediolanum usque P. Mionam, olim Patri nostri Ignatii confessarium, deduxit, non sine labore et penuria magna, ubi presbyteri Sancti Barnabae, magna cum charitate senem aegrouintem hospitio exceperunt, et sanitati restituendum curarunt. 76. At Paris in the year 1544 our members were busy with their studies and works of piety. A certain man named Augustine, who was an excellent preacher and bachelor of Theology from the Sorbonne, when he learned some things about the Society, moved by a strong desire for spiritual perfection, he went two times to the College where ours were working, and with great humility asked that they would help him with the Spiritual Exercises. Also another nobleman, a canon lawyer and living well from church benefices, after making the Spiritual Exercises joined the Society; and many others often frequented the sacraments of Confession and Communion. But in the month of October when the scholastics were again forced to leave the University of Paris because of a royal edict, our members also had to leave from there. [14. Non per edictum sed voluntarie excesserunt ob bellorum tumultum, ut ex vita Caroli V. (Nota in margine apposite.) Ex vita scilicet, ut in aliis locis videre est, quam scripsit Alphonsus de Ulloa, et italice primum edidit Venetiis, anno 1559.
They departed not from an edict, but voluntarily because of the tumult of the wars, as we know from the life of Charles V. (From a note added in the margin.) That is, from the life, as can be seen in other places, which Alphonse de Ulloa wrote and was first published in Italian at Venice in 1559.] However, when the war ended, two members returned from Lyons to Paris, so that the work of God begun there might be continued. But Fr. Paul de Achillis brought Fr. Mionam, formerly the confessor of our Fr. Ignatius, to Milan, not without great effort and expense, where the priests of St. Barnabas received the sick old man with great charity in their hospice, and they took care to restore him to health. v1_68-85latin 77. Pervenerat in Hispaniam sub initium 1544 Antonius Araoz et magna cum hilaritate Barcinonae cum sociis fujt exceptus; et quamvis in Portugalliam properaret, fuit tanta aquarum inundatio ea hieme, ut vix per vias publicas incedi posset ; unde accidit ut aliquot dies Barcinonae consistere coactus fuerit; quibus tamen raessem adeo copiosam, Deo cooperante, collegit, ut adseriberetur providentiae Dei illa quantulacumque mora. Pax inter aliquos conciliata fuit, et aliqua, quae ad publicum bonum pertinebant, cum Pro-rex et ejus consiliarii libenter Araoz audirent, fuerunt constituta; et in iis, qui coeperant rebus spiritualibus vacare, sitis quaedam proficiendi cernebatur, nedum perseverandi. Unus, peractis Exercitiis, Societati se addixit, qui et admissus est; quamvis non solus id expeteret. Narratur de quodam infantulo quatuor annorum, amici cujusdam, nomine Bochet, lilio, quod ea facilitate latinam linguam et majori quam vernaculam loquebatur, et Evangelia, quae Christi vitam continent, memoriter retinebat, et de Societate nostra tam multa loquebatur, ut pro miraculo haberetur. Congregatio quaedam octavo quoque die communicantium instituta est; et cum eo tempore ante quadragesimam, larvarum pro more nimia esset multitudo, impetratum est a Pro-rege, Aguilaris Marchione, ut removerentur. Successerat is Marchioni de Lombay, qui anno proxime praeterito, cum aliquandiu eo munere functus esset, mortuo patre, Duce Gandiae, ad suum ducatum se contulerat. 77. At the beginning of 1544 Antonio Araoz arrived in Spain and in Barcelona he was received with great joy by his companions. And although he was on his way to Portugal, there was such an abundance of water that winter that it was hardly possible to travel on the public roads. Hence it happened that he was forced to spend some days in Barcelona; however, he gathered such an abundant harvest, with the help of God, that the very short delay was attributed to the Providence of God. Peace among some persons was established, and certain things, which pertained to the common good, when the governor and his advisers willingly listened to Araoz, were established; and in those who began to dedicate themselves to spiritual things, it was perceived that they were making progress and also persevering. One man, having made the Exercises, offered himself to the Society and he was accepted. There is a story told about a four year old child, the son of a friend by the name of Bochet, because he spoke the Latin language with greater facility than the vernacular, and he retained in his memory the Gospels, which contain the life of Christ, and he said so many things about our Society that it was considered to be a miracle. A weekly meeting of communicants was established; and since during that time before Lent, there was a large multitude of masks, the governor, the Marquess Aguilaris, was asked to remove them. The Marquess was successful in doing that; in the previous year, when he performed that function for some time, his father died, the Duke of Gandia, and he inherited the dukedom. [15. Araoz Ignatio, Barcinone, 3 Februarii 44.
Araoz to Ignatius, from Barcelona, February 3, 1544.] v1_68-85latin 78. Barcinona Valentiam perrexit Araoz, ubi amanter a magistri Hieronymi Domenech patre exceptus, et a Ducissa Calabriae rogatus ut Duci ac sibi concionarctur, id primo die quadragesimae fecit. Sequenti autem dominica, cum in cathedrali ecclesia concionarctur, tanta hominum multitudo confluxit, ut jam in templo ingressus non pateret. A prandio vero ejusdem diei in monasterio, quod Matris Dei ac peccatorum dicitur, tam frequenti cum auditorio rursus est concionatus (cum aliqui impransi adhuc essent, alii vero in ecclesia ne locus ipsis deesset) ut clamarent alta voce, qui templum ingredi non poterant, ut suggestum ad plateam adducerent; morem illis gerere oportuit, et vix Comitissa de Palamos locum invenit ; nubes autem pro tecto fuerunt, cum alioqui platea soli esset obnoxia ; et cum quinque horas in utraque concione matutina et vespertina consumpsisset, magna populi attentio satis ostendebat, quod non eis prolixus videretur. Copiosa admodum messis Valentiae inventa est. Postridie cum non admisisset concionandi munus, sed privatim cum monialibus collocuturus accederet, et tamen auditoribus templum impleretur, verbi Dei cibum illis proponere fuit coactus. Gandiam inde se contulit patre magistri Hieronymi comite, qui generalem totius vitae confessionem multis cum lacrymis ibi fecit; allocutus est Ducem Franciscum de Borgia, a quo tam difficile avelli potuit, quam avide et amanter fuerit exceptus. Obtulit operam suam ad Collegium juvandum, quod Valentiae magister Hieronymus Domenech (Ignatio consentiente) inchoare constituerat. Significavit etiam idem Dux se aliquem de Societate a Summo Pontifice petere velle ut filios Agarenorum, quorum numerus in ejus ditione magnus erat, in Christiana fide institueret et ad religionem melius colendam accenderet; quamvis postea Collegium potius quam operarium unum in oppido suo voluit institui. Inde autem Araoz in Portugalliam, quo mittebatur ab obedientia, perrexit. 78. Araoz traveled from Barcelona to Valencia, where he was kindly received by father of Master Jerome Domenech, and he was asked by the Duchess of Calabria to preach for herself and the Duke, which is what he did on the first day of Lent. On the following Sunday, when he was going to preach in the cathedral, such a large crowd of people showed up that not all of them could get into the church. But after lunch on the same day in the monastery, which is named after the Mother of God, when he preached again to such a large audience (since some were there who had skipped lunch, while others remained in the church to keep their place) that those who could not enter the church cried out with a loud voice to put the podium outside on the street. It was necessary to follow this custom, and the Countess of Palamos could hardly find a place; but they had clouds for their cover, although otherwise the street was open to the sun. And when he had used up five hours in giving both the morning and evening sermons, the great attention of the people showed clearly that it did not seem to them to be too long. So a very abundant harvest was found in Valencia. On the next day when he was not scheduled to preach, but he agreed to speak privately with some nuns, still the church was filled with hearers, so he was forced to propose to them the food of the word of God. From there he went to Gandia, accompanied by the father of Master Jerome, who there with many tears made a general confession of his whole life. And he spoke with the Duke, Francis de Borgia, from whom it was as difficult to get away as he had been received by him in a kindly manner. He offered his assistance for the College, which Master Jerome Domenech (with the approval of Ignatius) had decided to build in Valencia. Also the same Duke said that he intended to seek from the Sovereign Pontiff someone from the Society to instruct the sons of the farmers, of whom there was a large number under his authority, in the Christian faith and to inspire them to practice their religion more fervently. Although afterwards he wanted a College to be established in his city rather than a workshop. From there Araoz went to Portugal, where he was being sent by obedience. [16. Araoz Hieronymo Domenech, Valentiae, 10 Martii; Jacobus Miron Ignatio, 4 Augusti 44.
Araoz to Jerome Domenech, from Valencia, March 10; James Miron to Ignatius, August 4, 1544.] v1_68-85latin 79. Cum autem collegium Valentinum inchoandum omnino P. Ignatio videretur, P. Jacobus Miron, qui primus Conimbricensis Collegii Rector fuerat, relicto successore Martino de Sancta Cruce, cum tribus sociis ad novam coloniam missus est, et magna cum laetitia a Petro Domenech, patre magistri Hieronymi, exceptus, et a primoribus urbis officiosis congratulationibus est salutatus; et studia sua prosequi coeperunt, cum primum a divi Lucae festo a doctoribus satis eruditis et qui sophisticam jam doctrinam, secuti parisienses, reliquerant, lectiones coeptae fuerunt. Interim tamen, tum in confessionibus audiendis, tum in spiritualibus Exercitiis, de proximis benemereri non omittebant, quod tamen postea sabbati diebus a prandio et dominicis tantum sunt persecuti, ut studiis vacare commodius possent. Erat jam tunc Valentiae illa valde commendanda consuetudo, dominicis diebus communicandi, quam concionibus Patris Araoz promotam crediderim; unde in sin gulis fere parochiis viginti et triginta ad sanctissimae Eucharistiae sacramentum octavo quoque die accedebant. Et quamvis id temporis in Collegiis nostris neclectiones praelegerentur, nec ex professo praedicationibus aut ministeriis Sacramentorum opera daretur, sed ad studia absolvenda, ut deinde possent scholastici hujusmodi officia exercere, vacarent; nihilominus de quibusdam ex proximis benemereri, sine dispendio magno studiorum, procurabant, unde aliqui insignes viri, spiritualibus Exercitiis adjuti, multum in Domino profecerunt. Eodem anno Compluti aliquis nostrorum numerus simul habitare et litteris dare operam coepit. Versabatur ibi quidem Franciscus de Villanova jam inde ab anno 1542 (ut dictum est) et exemplo vitae religiosae ac privatis colloquiis optimum quemque ex ea Universitate demeruerat, et sibi ac Societati conciliaverat; ut jam aliquod Collegium ibidem inchoari non pauci expeterent. Sub initium autem renovationis studiorum adjuncti sunt Francisco de Villanova, Emmanuel Lusitanus et Maximilianus Capella, unus ex his, qui cum Francisco de Strada hoc ipso anno Lovanio venerant; et ita tres vel quatuor privatis quorumdam eleemosynis in studiis sustentati, Collegio Societatis principium dederunt. 79. However, since it seemed to Fr. Ignatius that the College in Valencia certainly should be started, Fr. James Miron, who was the first Rector of the College in Coimbra, after leaving his successor Martin de Santa Cruz, was sent with three companions to the new establishment. With great joy he was received by Peter Domenech, the father of Master Jerome, and he was greeted with congratulations by the top officials of the city. They began to pursue their studies, since right after the feast of St. Luke they gathered together qualified teachers who followed the sophisticated way of teaching, [17. Verba et qui sophisticam jam doctrinam, secuti parisienses, reliquerant, manu ipsius Polanci addita sunt; qui, Parisiensis universitatis olim alumnus, doctrinam etdocendi methodum aliarum a Parisiensi universitatum parvi faciebat. Ea deprompsit ex litteris Patris Jacobi Miron, qui Paulo ante quam eas scriberet, Parisiis Valentiam venerate. Jam vero utrum Parisiensis universitas ab hoc, quod Miro sophisteria et Polancus sophisticam vocam, libera omnino fuerit necne, non satis liquet, si ea vera sunt quae hac de re in libris, etiam recentioribus, legimus, et nominatim in opera P. PRAT, Maldonat et l’Université de Paris, Lib. I, e. III. Hoc Tamen certum est, scilicet, methodum, quam in tradenda philosophia et theologia tenebant Parisienses Doctores, probatam maxime fuisse Sancto Ignatio, ut in pluribus ejus litteris et documentis apparet.
The words “the sophisticated way of teaching, which was borrowed from Paris” were added by the hand of Polanco himself. He, being an alumnus of the University of Paris, thought little of the doctrine and teaching method of Universities other than that of Paris. He got this from the letters of Fr. James Miron, who shortly before he write them, had come from Paris to Valencia. Indeed, whether the University of Paris from the fact that Miro calls it “sophistry” and Polanco calls is “sophisticated,” was true or not is not clear, if that is true in this matter what we read in more recent book, namely, in the book of P. Prat, Maldonat et l’Université de Paris, book I, ch. III. But this is certain, namely, that the method, which the Parisian professors used in teaching philosophy and theology, was very much approved by St. Ignatius, as is apparent in many of his letters and documents.] which was borrowed from Paris, and so the lectures were begun. In the meantime, however, both in hearing confessions and in giving the Spiritual Exercises they helped their neighbors, but they did this on Saturdays after lunch and only on Sundays, so that they could have sufficient time for their studies. At that time in Valencia there was the highly recommended custom of going to Communion on Sundays, which I believe was encouraged by the sermons of Fr. Araoz. Hence in almost every parish twenty or thirty people received the Sacrament of the Holy Eucharist every week. And although at that time in our Colleges time was not given explicitly to giving sermons or to the ministry of the Sacraments, but they dedicated themselves to study so that later the scholastics could perform duties of this kind, nevertheless they were able to help some of their neighbors without a great loss to their studies; hence some excellent men, having been helped by the Spiritual Exercises, made much progress in the Lord. In the same year at Alcalá the number of ours who lived and studied there began to increase. Francis de Villanova was busy there since the year 1542 (as has been said) [18. Litterae P. Simonis datae Januarii 1543 testantur Villanovam adhuc esse in Lusitania. (Nota ad marginem apposita.)
The letter of Fr. Simon, dated in January 1543, says that Villanova was still in Portugal. (This was a note added in the margin.)] and by the example of his religious life and private conversations he was thought well of at the University and had won over friends for himself and for the Society, so that now not a few people wanted a College to be started there by us. But at the beginning of the school year Emmanuel Lusitanus and Maximilian Capella were added to Francis de Villanova. Maximilian was one of those who came this year with Francisco Strada from Louvain. And so three or four were supported in their studies by the private donations of certain persons and they provided the beginning for the College of the Society. [19. Araoz Hieronymo Domenech, ut supra ad n. 78; nota 2.a, 3.a, et 6.a ad litteras, quas Faber dedit Xaverio, 24 Januarii 1544.
Araoz to Jerome Domenech, as above in n. 78; note the letters which Faber sent to Xavier, January 24, 1544.] v1_68-85latin 80. Pervenerant primo vere duodecim illi, qui Lovanio profecti fuerant, in Portugalliam; et Franciscus de Strada singulari cum spiritu et gratia coepit concionari diebus festis quadragesimae, et quidem bis quotidie; et cum jam non posset domus nostra auditorum numerum capere, ad palatium regium, ubi summus est scholasticorum concursus Conimbricae, debuit se transferre. Audivit eum concionantem Antonius Araoz et non satis mirari poterat dicentis spiritum et auditorum concursum et fructum. Horum accessione sexaginta jam scholastici in Collegio Conimbricensi studiis operam dabant, et tam multi se admitti petebant, ut magnus habendus esset delectus, et tantum qui provectiores erant in litteris, vel indolis praeclarae, admittebantur; et nonnulli etiam favorem principum virorum, ut admitti possent, quaerebant. Et inter alios Infans Ludovicus, Regis frater, pro aliquo, qui jam philosophiae cursum absolverat, et praefecti domus suae nepos erat, rogavit. Inter praeclara collegialium ingenia, de Roderico de Meneses illud est adnotandum, quod integram concionem cum audisset, eam, singulis auctorum locis citatis ac verbis singulis, referebat, et ipsi Patri Araoz in scriptis dedit concionem, quam ab ipso audierat. 80. At the beginning of spring the twelve arrived in Portugal, who had departed from Louvain. And Francisco de Strada with singular spirit and grace began to preach on the feast days of Lent, and he did it twice daily. And since now our house could not hold the number of hearers, it had to be moved to the royal palace, where there is a large gathering of students in Coimbra. Antonio Araoz listened to him preaching and he was greatly amazed at the spirit of the speaker and the large number of hearers and the fruit they enjoyed. With the addition of these now sixty students were studying at the College in Coimbra, and so many sought to be admitted that a definite selection had to be made. And only those were admitted who were more advanced in literature or had outstanding talent; and some even sought the assistance of distinguished men so that they could be admitted. And among others Louis, the younger brother of the King, interceded for someone, who had already completed the course of philosophy, and was the nephew of the superintendent of his house. Concerning the outstanding talent of the students this should be noted, namely, about Roderico de Meneses, because when he had heard a whole sermon, he remembered each author cited, along with the place and the words, and he gave to Fr. Araoz in writing the sermon, which he had heard him give. [20. Araoz Ignatio, Almeirini, 26 Aprilis et 8 Maii 1544.
Araoz to Ignatius, from Almeirim, April 26 and May 8, 1544.] v1_68-85latin 81. Almeirini, ubi Regis erat curia, grato admodum animo Antonius Araoz a Rege, Regina et Principe exceptus fuit. Condonatus est Infantibus eorum rogatu, et multa Rex de Societate percontatus, singularem animi sui affectum erga illam prae se ferebat. Versabantur ea in curia octo sacerdotes Societatis, et quidem in ministeriis nostrae vocationis satis occupati. Cum autem in morbum incidisset Simon, Rex, cujus domus hortus ad domum illam pertingebat, in qua nostri habitabant, simul cum Principe et duce de Aveiro illum invisit. Impetravit autem ab eo Araozius facultatem in Castellam progrediendi, postquam Regi ac principibus cum magna ipsorum consolatione concionatus fuerat; et illius curiae reformationem atque ordinem nobilitate Christiana dignum, tam in spiritualibus, quam m temporalibus, Araozius vehementer est admiratus. Sed antequam ex Portugallia recederet, rogatus est in oppido quodam ut concionaretur, ubi discordiae civium magno remedio indigebant; et ejus opera divina Bonitas magnum inde fructum collegit. Condonatus est etiam Ulyssiponae; et inde in Castellae regnum progressus est. Pater autem Faber, qui tardius ad illud regnum pervenerat et cum morbo aliquandiu conflictabatur, eo anno in Portugallia mansit, et Regi, cum magna ipsius satisfactione concionatus est et omnium aliorum. Quidam ex nostris scholasticis cum peregrinationem ex obedientia ad aedem Beatae Mariae de Guadalupe suscepissent, et Almeirino transirent; voluit Rex eos videre et colloqui; erat inter alios Rodericus ille, de quo superius, quem cum vidisset ejus soror, quae una erat ex nobilibus virginibus Reginae inservientibus, pannosum ac sine pallio, tanquam dedecus suum interpretata, flere et miris modis cruciari coepit; mater etiam submittebat per vias aliquos , qui et equos et pecuniam et alia necessaria, quasi nomine eleemosynae, offerrent; sed ille, quod erat suspicatus, hujusmodi eleemosynas non accipiebat. Voluit et Rex juvenem tentare (quia carus ei, inter nobiles pueros, qui Regi in aula serviebant, fuerat) ei subindicans ad bonum fore si domum suam, relicta Societate, rediret. Sed cum constantiam ejus animadverteret, ad perseverandum serio est adhortatus. Idem Rex, cum quemdam de sua familia aegre ferre videret, quod ejus filius, postquam octo annos juri canonico studuisset, Societatem esset ingressus, tam multa illi dixit, ut consolationem pater acceperit, et aequo animo filii ingressum ferre coepit. 81. At Almeirim, where the court of the King was, Antonio Araoz was received very kindly by the King, the Queen and the Prince. At their request he preached to the children, and the King asked many questions about the Society, while showing special affection for it. Eight priests of the Society were active in the court, and they were very occupied with the ministries of our vocation. But when Simon fell sick, the King, the garden of whose house was next to the house where our members were living, together with the Prince and the Duke de Aveiro visited him. Araoz obtained from him permission to go to Castile, after he had preached to the King and the princes to their great consolation. And Araoz admired very much the reformation of that court and the order worthy of Christian nobles, in both spiritual and temporal matters. But before he left Portugal, he was asked to preach in a certain town where the discord among the citizens was in great need of a remedy. And because of his work the divine Goodness brought about great fruit there. He also preached in Lisbon, and from there he went to the kingdom of Castile. However, Fr. Faber, who had arrived in the kingdom late, and suffered for a time from illness, that year remained in Portugal, and he preached to the King to his great satisfaction and to that of all the others. When some of our scholastics were making a pilgrimage out of obedience to the shrine of Our Lady of Guadalupe and were passing through Almeirim, the King wanted to see them and to talk to them. Among them was that Roderic, mentioned above. When his sister, who was one of the noble virgins waiting on the Queen, saw him dressed in tatters and without an overcoat, she saw it as being shameful for him and so she began to weep and to be very agitated. The mother also sent some servants to him, who offered him as an alms horses and money and other necessary things, but he did not accept alms of this kind. The King also wanted to tempt the youth (because he was fond of him, being among the noble boys who served the King at the court), hinting to him that it would be good if he left the Society and returned home. But when he saw his constancy, he strongly urged him to persevere. The same King, when he saw that someone of his family was ill disposed, because his son, after having studied canon law for eight years, entered the Society, said so many things to him that the father was consoled, and he began to accept his son’s entrance with resignation. [21. Araoz Ignatio, Almeirini, 23 Maii, et Evorae, 6 Augusti 44; Martinus de Santa Cruz Ignatio, Conimbricae, Junio mense, 44; Faber Ignatio, Conimbricae, 9 Januarii 45.
Araoz to Ignatius, from Almeirim, May 23, and from Évora, August 6, 1544; Martin de Santa Cruz to Ignatius, from Coimbra, June 1544; Faber to Ignatius, from Coimbra, January 9, 1545.] v1_68-85latin 82. Ex collegio Conimbricensi duo hoc ipso anno in Indiam missi sunt; unus eorum fuit Antonius Criminalis, quem cum evocasset Simon, et significasset ipsi secundo die proficiscendum esse in Indiam, obedientiam perlibenter amplexus est; et cum ejus animi propensionem Simon vellet cognoscere, ac interrogaret, an libentius in Italiam redire, quam in Indiam navigare vellet, nihil aliud ab eo extorquere potuit, quam quod animo erat parato, sive in Indiam, sive in Turcharum regiones, sive in quamcumque aliam partem ab obedientia mitteretur, dummodo Dei voluntatem faceret. Itaque cum P. Joanne de Beira L lyssiponam navim conscensuri profecti sunt. 82. In this year two were sent to India from the College at Coimbra. One of them was Antonio Criminalis, and when Fr. Simon summoned him and told him that he was to go to India in two days, he obeyed the order very willingly. And since Simon wanted to know his attitude of mind and asked him whether he would wish more willingly to return to Italy than to sail to India, he could get nothing else from him except that he was mentally prepared to be sent either to India, or to the region of the Turks, or to any other place in accordance with obedience, provided he was doing the will of God. Therefore with Fr. John de Beira he boarded a ship at Lisbon and departed. [22. Solvit Ulyssipone Criminalis cum socio, Petro Lopez lusitano, die 29 Aprilis hujus anni 1544; sed tempestatibus dispersa classe, quae quinque navibus constabat, ea, qua Criminalis vehebatur, Ulyssiponem rediit. Quo factum est ut bis Ulyssipone Indiam versus Criminalis solveret; primo, hoc anno 1544, et secondo, sequenti mensis Martii die 28, una cum Patribus Lancillotto et Beira, ut habet hic Polancus infra, n. 108. (Vide omnino TELLEZ, Chronica da Companhia de Jesu en Portugal, l. II, c. 1., qui narrationem suam desumit ex COUTINHO, Historico, dec. V, 1. 10, c. 6, ANDRADE, Chronica do muito alto e muito poderoso rey destes reynos de Portugal, D. Joam III, part. III, c. 98, et ex monumentis in Archivio Soc. Jes. Conimbricensi asservatis.)
Criminalis left Lisbon with his companion, Fr. Lopes from Portugal on April 29, 1544, but when the fleet, which was composed of five ships, was dispersed by a storm, the one carrying Criminalis returned to Lisbon. So it happened that Criminals left Lisbon for India two times: the first in the year 1544, and the second on the following March 28, together with Fathers Lancillatto and Beira, as Polanco says below in n. 108. (About this see Tellez, Chronica da Companhia de Jesu em Portugal, I. II. c.1; he took his narration from Coutinho, Historia, dec. V. 1. 10, c. 6; Andrade, Chronica do multo alto e multo poderoso rey destes reynos de Portugal, D. Joam III, part. III, c. 98, and from the documents preserved in the Archives of the Society of Jesus in Coimbra.)] v1_68-85latin 83. Versabatur interim magno cum fructu P. Franciscus Xavier in Indiae regionibus; et quodam in regno (Travancor, ut opinor, vocatur) cum multos Deus ad fidem Christianam suscipiendam permovisset, intra unum mensem supra decem millia hominum baptizavit. Et hunc ordinem observabat. Cum ad aliquem locum gentilium accederet, ex his qui eum arcessebant, ut viri omnes et pueri in unum locum convenirent curabat; et incipiendo a signo Crucis ter facto in nomine Patris et Filii et Spiritus Sancti, confessionem generalem dicebat, ac deinde Symbolum, praecepta decalogi, Pater noster, Ave Maria, Salve Regina, et id alta voce et in ipsorum vernacula lingua, ut superius dictum fuit; et praeeuntem reliqui omnes sequebantur; addebat praeterea declarationem articulorum fidei et praeceptorum, dein exigebat ut omnes publice veniam a Deo peterent de peccatis anteactae vitae, et id in praesentia aliorum infidelium; qui quamvis Christiani esse nollent, admirabantur Dei legem, et confundebantur quod ipsi sine notitia aut cogitatione Dei viverent, et vehementer Christianorum legem probabant, etiamsi veritati cognitae non acquiescerent, et Franciscum ipsum magnopere venerabantur. Cum autem ille singulos interrogaret, tam viros quam pueros, an articulis fidei crederent, sigillatim eos proponendo, illi vero, plicatis in crucis modum brachiis super pectus, se credere responderent, tunc singulos baptizabat, et singulis nomen, quod imponebat, scriptum dabat. Deinde cum domum viri se conferrent, suas uxores et familiam ad eumdem locum mittebant, quae eodem modo, quo viri, instructae, baptismali lavacro abluebantur. Absoluto autem baptismo, jubebat domos, ubi sua idola (pagodes vocant) colebant, subvertere, et ipsa idola comminuere in minutissimas partes, nec explicari posse affirmabat quantum consolationis acciperet, dum a novis Christianis, quae paulo ante adoraverant, idola comminui videbat. In singulis etiam locis scriptum in vernacula lingua catechismum ac orationes praedictas relinquebat, ac rationem, qua singulis diebus mane et vespere eas discerent, providebat. Et cum haec in uno loco confecisset, ad alium pergebat, majori cum consolatione, quam ut scriptis aut verbis explicari posset. In alia regione, quinquaginta leucas inde distante (Jafanapatan vocant), significare ei coeperunt incolae quod vellent christiani fieri; rogabant ut ad eos baptizandos proficisceretur; cum autem per se id praestare non posset, aliis in rebus occupatus, quae ad magnum Dei honorem pertinebant, quemdam sacerdotem vocavit, ut ad eos baptizandos iret; quod cum fecisset eosdemque baptizasset, Rex in multos eorum saevire , quod sine suo consensu Christi fidem accepissent, crudeliter coepit, et martyres ad Deum transmisit. Gubernator autem Indiae tam graviter Christianorum novorum mortem tulit, ut simul atque ipsum allocutus est P. Franciscus, magnam classem ad hoc malum ulciscendum et Regem perdendum aut capiendum misit. Fratrem habebat tyrannus ille, qui verus regni haeres erat, et timore fratris exulabat a regno, in cujus possessionem si a Gubernatore Indiae induceretur, se christianum fore cum regni proceribus pollicebatur. Sic ergo suis ducibus Gubernator praescripsit, ut si haeres hic regni cum suis Christi fidem susceperit, regnum a tyranno ereptum ipsi traderent; ipsum autem tyrannum vel occiderent, vel quod P. Franciscus constitueret, facerent. 83. Meanwhile Fr. Francis Xavier was gathering great fruit in the regions of India. In one kingdom (I think it was called Travancor), since God had moved many to embrace the Christian faith, in one month he baptized more than ten thousand persons. And this is the order he followed. When he came to some place of the Gentiles, from among those who summoned him, like all the men and boys, he gathered them together in one place. And beginning with the sign of the cross made three times in the name of the Father, and of the Son, and of the Holy Spirit, he proclaimed the general confession of faith; and then he recited the Creed, the Ten Commandments, the Our Father, the Hail Mary, the Hail Holy Queen, and he did it in a loud voice in their own vernacular language, as was said above. All the others followed his lead; in addition he added an explanation of the articles of faith and the precepts, and then he demanded that all publicly beg God for forgiveness for the sins of their past life, and that in the presence of other unbelievers. The latter, although they did not want to become Christians, admired the law of God and they were troubled because they were living without the awareness and knowledge of God. Also, they strongly approved of the law of Christians, even though they did not accept it and showed great reverence for Francis himself. Now when he asked each one, both men and boys, whether they believed the articles of faith by proposing them one by one, with their arms crossed on their breast in the form of a cross they responded that they believed; then he baptized each one and he gave them in writing the name he had given them. Then when the men went home, they sent their wives and family to the same place; when they had been instructed in the same way as the men, they were cleansed with the baptismal washing. After they had been baptized, he ordered that the houses where their idols were kept (called pagodas) should be torn down and the idols ground into small pieces. And he said he could not explain what great consolation he felt, when he saw the idols destroyed by the new Christians, who shortly before that had adored them. Also in each of the places he left a catechism and the various prayers written in the vernacular language, and he provided them with reasons why they should recite them every day in the morning and in the evening. When he had done this in one place, he went to another, with greater consolation than could be explained in writing or with words. In another region, about fifty miles distant from there (called Jafanapatan), the inhabitants told him they wanted to become Christians; they asked him to baptize them, but since he could not do that by himself, being occupied with other things which pertained to the great glory of God, he summoned another priest to come and baptize them. But when he had come and baptized them, the King began to act cruelly against many of them, because they had accepted faith in Christ without his consent, and so he sent some martyrs to God. However, the governor of India took the death of those new Christians so seriously that, as soon as Fr. Francis spoke to him about it, he sent a large fleet to avenge this evil and to destroy or capture the King. That tyrant had a brother, who was the true heir of the kingdom, and because of the fear of his brother he was banished from the kingdom; he said that, if the Governor put him in possession of the kingdom, he promised that he would become a Christian along with the nobles of the kingdom. Therefore the governor directed his generals that, if this heir of the kingdom accepted the faith of Christ along with his nobles, the kingdom taken away from the tyrant should be given to this man and that they should either kill the tyrant or do what Fr. Francis determined. [23. Xaverius Francisco Mansillae, pluries toto hoc anno 44; idem Regi Lusitaniae, 20 Januarii; Ignatio, 27 Januarii: Simoni Rodericio, eadem die anni 45; Santa Cruz Fabro, Conimbricae, 22 Octobris, 1545.
Xavier to Francisco Mansilla, several times during 1544; the same to the King of Portugal, January 29; to Ignatius, January 27; to Simon Rodriguez on the same day in 1545; Santa Cruz to Faber, from Coimbra, October 22, 1545.] v1_68-85latin 84. In alio regno quadraginta leucas remoto, Princeps, Regis filius, fidem suscipere decreverat; quod cum Rex intellexisset, occidi filium jussit. Affirmant qui praesentes fuerunt, quod in coelo crucem ignei coloris viderint, et quod eodem in loco ubi fuit occisus, terra in crucis morem aperta fuerit; quo multi gentiles, qui haec prodigia viderunt, ad religionem Christi suscipiendam sunt propensi. Occisi principis frater inter alios, qui haec signa viderunt, fuit, et sacerdotes, qui illis in locis versabantur, rogavit ut se Christianum facerent, et sic cum baptizarunt. Allocutus est Franciscus principem hunc, qui ad auxilium a Gubernatore petendum venerat, unde sperabat brevi regnum illud ad fidem esse adducendum, tum propter signa, quae populos valde moverant, tum quia hic regni haeres est. Quingentis fere leucis ab ea regione, tres principes hoc ipso anno facti Christiani, cum aliis plurimis ex populo (Macazares vocant), accersitis vicinis sacerdotibus ex arcibus Regis Lusitaniae, Christi fidem et Religionem edoceri petebant, ut non more bestiarum, sicut hactenus, viverent. Addit Franciscus tam albam esse ad messem illam regionem ut speret eo anno centum millia Christianorum effecturum, et ita subsidium sibi mitti a Societate nostra petit. 84. In another region about forty miles away, a Prince, the son of the King, decided to accept the faith; when the King heard about this he ordered his son to be killed. Those who were present say that they saw a fiery cross in the sky, and that in the same place where he was killed the earth opened up in the shape of a cross. Because of this many Gentiles, who saw these prodigies, were inclined to accept the religion of Christ. The brother of the murdered prince was among others who saw these signs, and he asked the priests who were working in those places to make him a Christian, and so they baptized him. Francis spoke to this prince, who had come to seek help from the governor, and so he hoped that that kingdom would be added to the faith, both because of the signs, which had greatly moved the people, and because he was the heir of the kingdom. Almost fifty miles from that region, three princes having become Christians this year, approached the neighboring priests from the headquarters of the King of Portugal and asked to be taught the faith and religion of Christ so that they would no longer live like beasts as they had done up until this time. Francis added that the region was so ripe for the harvest that he hoped that year a hundred thousand people would become Christians, and so he asked that help be sent to him from our Society. [24. Ut supra, n. 83.
As above in number 83.] v1_68-85latin 85. Hoc ergo anno novem in locis coepit Societas residere; ad sex enim jam superius dictas congregationes, scilicet, Romanam, Parisiensem, Ulyssiponensem, Patavinam, Conimbricensem, et Lovaniensem, tres hoc anno accesserunt, scilicet, Coloniensis, Valentina et Complutensis. Nulli tamen adhuc reditus erant, sed ex eleemosynis, qui in praedictis locis versabantur, vel quarumdam privatarum personarum subsidiis, se sustentabant. Anno tamen sequenti, scilicet 1545, ex benignitati venerandi Domini Andreae Lipomani, qui, ut dictum erat, prioratum Lambertanorum Patavii in commendam possidebat, effectum est, ut reditus stabiles institutum Patavii Collegium haberet. Cum enim vir in omnes beneficus, in Societatem valde propensus, significasset se prioratum illum daturum, si Summus Pontifex ejus unionem concedere vellet, P. Ignatius, qui de aliis etiam negotiis gravibus in gratiam Regis Portugalliae, cum Summo Pontifice acturus erat, Montem Fiasconem, ubi Pontifex tunc erat, adiens, unionem praedictam, simul cum aliis quae petebat, obtinuit. 85. In this year, therefore, the Society began to be located in nine places; to the six communities already mentioned above, namely, in Rome, Paris, Lisbon, Padua, Coimbra, and Louvain three were added this year, that is, in Cologne, Valencia and Alcalá. Still until this time there were no revenues, but those who lived in these places were supported from alms or by the assistance of certain private persons. However, in the following year, that is in 1545, by the generosity of the venerable Lord Andreas Lipomano who, as has been said, was in control of the benefice of the Lambertanians in Padua, it came about that the College built in Padua had a stable income. For since this very kind man was very well disposed towards the Society, he said that he would give us that benefice, if the Sovereign Pontiff gave his permission, Fr. Ignatius, who had to deal with the Sovereign Pontiff about some other grave matters as a favor to the King of Portugal, traveled to Montefiascone, where the Pontiff was at the time, and he secured this gift together with the other things he sought. [25. Ignatius Simoni Rodericio, 14 Decembris 45; Publicum instrumentum resignationis Prioratus Lambertarum factae a Domino Andrea Lipomano in favorem Societatis pro Collegio Patavii erigendo, 12 Junii 45.
Ignatius to Simon Rodriguez, December 14, 1545; the public document of the reassignment of the benefice of the Lambertanians made by Lord Andreas Lipomano in favor of the Society for the establishment of the College in Padua, June 12, 1545.]