Volume I: 13–25 (1540) – Polanco's Chronicon

v1_13-25latin ANNUS 1540 The Year 1540 v1_13-25latin 13. Ineunte anno 1540, iisdem Patribus in Parmensi vinea laborantibus, per conlessiones generales et frequentiam Sacramenti Poenitentiae et Eucharistiae eo inductam, et exercitiorum latius patentem communicationem, dum alii in aliorum utilitatem, quod experti erant, reponunt, et per doctrinae christianae institutionem, quam multi Sacerdotes, a nostris edocti, et scholarum magistri, plebem in civitate et in pagis vicinis et sjos discipulos docent; fructum spiritualem valde auxit Dominus, et tota civitas per conciones et praedicta pietatis opera ad reformationem vitae aspirabat. Monasteria etiam monialium duo per conciones disposita et per spiritualia Exercitia et confessiones generales miram in vita religiosa mutationem fecerunt, in instituti sui observationem et perfectionis studium egregie proficiendo. Et quamvis concionatores sub finem quadragesimae in hanc frequentationem Sacramentorum confessionis et communionis (ut tunc novam ) inveherentur, nihil omnino proficiebant; cum is Parmae et in decem vel duodecim pagis circum jacentibus (in quorum nonnullis P. Laynez vel una concione populos commovebat, et confessionibus audiendis vacabat interdum) fructus et vitae in melius mutatio cerneretur in plurimis, qui crebro communicabant, sive in vita, sive in morte, ut experientia ipsa concionatores, nostris tacentibus, confutaret. 13. At the beginning of the year 1540 the same Fathers were working in the vineyard of Parma, where they introduced general confession and the frequent reception of the Sacraments of Penance and the Eucharist. The people to whom they gave the Exercises urged others to do the same. They instructed the people in Christian doctrine, and many priests and school teachers, having been taught by ours, then taught the people in the city and in the surrounding region. So the Lord greatly increased the spiritual fruit, and the whole city, through the sermons and aforesaid works of piety, endeavored to obtain a reformation of life. Also two convents of nuns, touched by the sermons, the Spiritual Exercises and general confessions, experienced a marvelous change in their religious life by greatly progressing in the observance of their rule of life and striving for perfection. And although the preachers at the end of Lent were attacked for promoting the frequent reception of the Sacraments of confession and Communion (which was new at the time), they accomplished absolutely nothing, since in Parma and in ten or twelve surrounding villages (in some of which Fr. Laynez moved the people even with one sermon, and spent much time in hearing confessions) this fruit and change to a better life was perceived in many people, who received Communion frequently, whether in their daily life or at the time of death. This experience itself refuted the objectors, while our priests remained silent. [1. Faber Patribus Codacio et Xaverio, Parmae , 25 Martii ; Laynez Ignatio et Codacio , ibidem, 2 Junii 1540.
Faber to Frs. Codacio and Xavier, from Parma, March 25; Laynez to Ignatius and Codacio, from Parma, June 2, 1540.] v1_13-25latin 14. Postmodum, relicta Parma, Placentiam se contulit P. Laynez; ibi eisdem modis plurimos Christo lucrifecit. Et quidem primarios viros non paucos, tam ecclesiasticos quam saeculares, concionibus commotos, Exercitiis spiritualibus excoluit, et generalibus eorum confessionibus auditis, ad meliorem vitae frugem revocavit. Ter in hebdomada Matthaei Evangelium praelegit: ad nostrae Societatis Institutum aliquos ibidem Christi milites conscripsit: et in festo Innocentium, cum inde Regium sancta cum obedientia revocasset, ultimam ibi concionem habuit et cum multorum lacrymis; eos denique, qui Sacramenta frequentare coeperant, viris religiosis commendans, magni fructus initio non sine sensu doloris relicto, recessit. Et tantum sub finem hujus anni corpori necessaria, praescribente Patre Ignatio, admittere ex eleemosynis ultro oblatis coeperat; nam prius amore paupertatis, et ut gratis daret, quod gratis acceperat, et de mendicato viveret, magnam tam ipse quam P. Faber, etiam in rebus necessariis penuriam passi fuerant. 14. After having left Parma, Fr. Laynez went to Piacenza. There he won over many to Christ by using the same methods. And with his sermons having moved not a few important men, both ecclesiastics and laymen, he gave them the Spiritual Exercises, and having heard their general confessions, he brought them back to a better way of life. Three times a week he lectured on the Gospel of Matthew; he also attracted some soldiers of Christ there to join the Institute of our Society. And on the feast of the Holy Innocents, when the holy obedience of the Rulers recalled him from there, he preached his last sermon accompanied by the tears of many; finally, recommending to religious men those who had begun to frequent the Sacraments, having left this beginning of great fruit not without a sense of sorrow, he departed from the city. And only at the end of this year did he begin, at the direction of Father Ignatius, to provide for the necessities of the body from the alms that were given; for previously, out of love of poverty, and so that he might freely give what he had freely received, he lived from begging, and both he and Father Faber had suffered great penury, even with regard to necessary things. [2. Laynez Ignatio et Codacio, Placentiae, 16 Septembris 1540.
Laynez to Ignatius and Codacio, from Piacenza, September 16, 1540.] v1_13-25latin 15. Ineunte vere hujus anni 1540, P. Claudius Jaius Balneum-regium, minus bidui itinere Roma distans, missus est. Cum initio nec canonicis nec civitati (quae magnis dissidis laborabat) gratus esse ipsius adventus videretur, tamen, ubi dominica in Ramis palmarum concionari coepisset et suae missionis rationem reddidisset, experimento didicit, quod post semen verbi Dei jactum, ipse Dominus illud fructificare facit. Coepit ergo auditorium in dies crescere et magistratus ipse civitatis adesse, et ad confessionem tam multi accedebant, ut non tantum usque ad mediam noctem in Ecclesia poenitentes essent audiendi, sed et mane etiam intra domum homines inveniebantur, qui per muros ingressi fuerant, ut possent ipsorum confessiones audiri; et post Pascha etiam eisdem serio danda opera fuit. Inter discordes et inimicitiis inter se concertantes, saeculares et ecclesiasticos, pax inita est, et alii ab aliis humiliter veniam petendo et mutuis amplexibus concordiam firmando, ad communionem sacram (a qua complures annos quidam abstinuerant ) accesserunt. Pueri etiam et alii rudes, per Christianae doctrinae explicationem, magnum in pietate progressum fecerunt. 15. At the beginning of this year 1540, Fr. Claude Jay was sent to Bangnoregio, a journey of less than two days from Rome. Since at first his arrival did not seem to be pleasing either to the canons or to the city (which suffered from many disagreements), nevertheless, when on Palm Sunday he began to preach and explained the reason for his mission, he learned by experience that, after planting the seed of the word of God, the Lord himself made it bear fruit. Therefore, the number of listeners began to increase daily and the magistrate of the city was present, and so many came to confession that not only did he hear the confessions in the church until midnight, but also in the morning people were found inside the house, who came over the walls so that their confessions could be heard. And after Easter he provided for them in a serious way. Among those fighting and at enmity with each other, both laymen and ecclesiastics, peace was established; some humbly asked for pardon from others, and by securing concord with mutual embraces, they arrived at a holy agreement and community (which had not existed there for many years). Children and other illiterate persons, through the explanation of Christian doctrine, made great progress in devotion. [3. Epístola , quam Patris Claudii Jaii nomine scripsit ejus socius, Antonius, Balneoregii, Aprili 1540, ad Patres Ignatium de Loyola et Petrum Codacium.
See the letter which was written by Anthony, his companion, in the name of Father Claude Jay from Bangnoregio in April 1540 to Fathers Ignatius Loyola and Peter Codacius.] v1_13-25latin 16. Eodem anno Claudius, Brixiam missus ad zizaniam extirpandam, quam aliqui Satanae operarii superseminaverant, per conciones et alia charitatis ministeria magno cum fructu civium emendationi incubuit. Eodem et Franciscus Strada, valedicendo Montis Politiani civibus, sub hujus anni initium missus fuerat, qui, in hospitali domo divertens, suis concionibus, frequentissimo auditorum concursu, totam urbem ad insolitam et magnam devotionem conmovere coeperat; et supra centum juvenes Dei servitio se consecrare omnino statuerunt; et cum vitae exemplo et conversatione ac praedicatione mirum in modum ei civitati placeret, eum diligenter detinere nitebantur. In oppidum quoddam deductus decem milliaribus Brixia distans, sub initium Septembris, terque concionatus, tantopere corda illorum hominum commovit, ut qui alios concionatores irrideie interdum soliti erant, quamdiu Stradam audiebant, a lacrymis se continere non possent; et quum ex primoribus populi aliqui mutuis inimicitiis ardcrent, unoque occiso, dc multis aliis timeretur, sic emolliti sunt verbo Dei et compuncti, ut cum lacrymis ex intimo corde invicem sint reconciliati; cumque duodecim ex eis ad domum, ubi Strada divertebat, se contulissent, eodem sequestri, tanta cum aedificatione pacem firmarunt, ut pulsatis campanis concilii oppidanorum, eorum consules Stradae publice gratias agerent. 16. In the same year Claude, having been sent to Brescia in order to pull up some bad weeds, which some of Satan’s workers had sown, by his sermons and other works of charity with great fruit brought about the correction of the citizens. Also Francisco Strada, having said goodbye to the citizens of Montepulciano, was sent to the same place at the beginning of the year. While staying in the hospital and by his sermons and the large crowds of hearers he began to move the whole city to unusual and deep devotion. Moreover, one hundred young people decided to consecrate themselves completely to the service of God; and since by the example of his life and conversation and preaching he pleased that city in a wonderful way, they eagerly sought to keep him there. Having been taken to a certain town about six miles from Brescia, at the beginning of September, he preached three times, and he so moved the hearts of those people that those who were wont at times to laugh at other preachers, as long as they were listening to Strada they could not prevent themselves from crying. And since among the leaders of the people some burned with hostility towards each other, and one of them had been killed and there was much fear among them, they were so softened and repentant by the word of God that with tears from the depths of their hearts they were reconciled with each other. When twelve of them went to the house where Strada was staying, he was the mediator between them, and they became at peace with each other with such edification that the inhabitants of the town rang the bells and their officials publicly gave thanks to Strada. [4. Strada Ignatio et Xaverio , 3 Febr. ; Faber Codacio et Xaverio , 7 Aprilis; idem Ignatio, Parmae , 16 Apr . et 1 Sept.; Jaius Ignatio, Brixiae , 27 Nov. 40.
Strada to Ignatius and Xavier on February 3; Faber to Codacius and Xavier on April 7; Faber to Ignatius from Parma, April 16 and September 1; Jay to Ignatius from Brescia, November 27, 1540.] v1_13-25latin 17. Anno 1539, P. Bobadilla in Regnum Neapolitanum missus fuerat ; et ibi pietatis operibus operam navabat, cum Romam evocatus est anno quadragesimo, ut in Indiam mitteretur cum P. Simone ; sed cum multis laboribus confectus et afflictae valetudinis videretur P. Ignatio, omissa illa peregrinatione, in Calabriam et potissimum ad Bisignani dioecesim juvandam missus est ; et ibidem in autumno ejusdem anni, partim legendo, partim praedicando, partim confessionis et communionis Sacramenta ministrando, discordes in pacem revocando, et auctoritate Episcopi munitus dioecesim visitando, perutilem et clero et populis operam impendit. Nec minus gratus quam proficuus cis fuit labor ; cum enim litteris Societatis Romam vocaretur, id aegre admodum ferentes illi homines, a Summo Pontifice saltem ut aliquandiu apud se haerere eum juberet impetraverunt. 17. In the year 1539 Fr. Bobadilla was sent to the Kingdom of Naples. There he was rendering assistance with works of piety, when he was summoned back to Rome the next year so that he could be sent to India with Fr. Simon. But since he was weakened by his many labors and was in bad health, it seemed better to Ignatius not to send him to India, so he was sent to Calabria and especially to assist the diocese of Bisignano. There in the autumn of the same year, partly by lecturing, partly by preaching, partly by administering the Sacraments of Penance and Communion, by establishing peace among enemies, and by visiting the diocese armed with the authority of the Bishop, he rendered very useful assistance to the clergy and the people. His work for them was just as pleasing as it was advantageous. For, when he received a letter calling him back to Rome, the people, being very unhappy about that, asked the Sovereign Pontiff to order that he should remain among them for a long time. [5. Bobadilla Ignatio et Codacio, Bisignani, 11 Oct. et 25 Nov. 40.
Bobadilla to Ignatius and Codacius, from Bisignano, October 11 and November 25, 1540.] v1_13-25latin 18. Inter eos, qui ante confirmationem Societatis, illi se adjunxerunt, fuit vir puritatis et charitatis admirandae, Didacus de Eguia, navarrus, jam ab ineunte aetate perfectionis evangelicae studiosus. Is postquam Hierosolymis rediit cum fratre Stephano de Eguia, natu majore (simplicitatis, innocentiae et probitatis similitudine vere germano) P. Ignatio adhaesit et ejus confessarius fuit. Postea autem, quoniam aliqui juvenes ad Societatis Institutum aspirantes, litterarum eruditione adhuc satis non erant exculti, visum est P.Ignatio eos Parisios mittendos esse, ut ibidem litteris darent operam, et se ad Societatis functiones, doctrina instructiores redderent, antequam ad professionem admitterentur, lis ergo praeficitur P. Didacus et, ineunte vere anni 1540, Parisios cum eis profectus est; et dum illi in studia incumbunt, ipse Didacus magno animi fervore, juvandis per Sacramenta Poenitentiae et Eucharistiae proximis, et praecipue scholasticis, invigilabat : cumque exemplo et conversatione scholastici nostri ad id ipsum non parum conferrent, coeperunt aliqui octavo quoque die, nosti os imitando, confiteri et apud carthusienses communicare. 18. Among those who joined the Society before its confirmation was a man of admirable purity and charity, Didacus de Eguia; he was from Navarre and from his early years he was striving for evangelical perfection. After he returned from Jerusalem with his elder brother Stephen de Eguia (like his brother noted for simplicity, innocence and goodness of his life), he joined up with Ignatius and became his confessor. Afterwards, however, because some young men aspiring to join the Institute of the Society still were not sufficiently advanced in their studies, Ignatius decided to send them to Paris so that they could do their studies there, and having been trained there they would prepare themselves for the works of the Society, before they were admitted to profession. Therefore, Fr. Didacus was put in charge of them and, at the beginning of the year 1540, he went to Paris with them. And while they were occupied with their studies, Didacus himself, with great fervor of soul, gave attention to helping others, and especially the students, with the Sacraments of Penance and the Eucharist. And since by their example and conversation our scholastics contributed not a little to the same purpose, some began, in imitation of ours, once a week to go to confession and to receive communion from the Carthusians. [6. De familia Patrum d’Eguia , et de eorum tum ante tum post ingressum in Societatem gestis plura invenies in opera: Historia de la Ciudad de Estella y su merindad, en Navarra , compuesta por D. Francisco de Eguí a y Beaumont, vecino de dicha ciudad de Estella , en el año de 1644.
You will find many things about the family of the de Eguia Fathers, and their activities before and after entering the Society in the work, Historia de la Ciudad de Estella y su merindad, en Navarra, composed by D. Francisco de Eguia y Beaumont, next to the said city of Estella, in the year 1644.] v1_13-25latin 19. In aestate hujus anni 1540, Parma evocatus est Romam Hieronymus Domencch, qui paupertatis et moitificationis cupidus, cum peregrinando Montempolitianum pervenisset, in aegritudinem incidit. Prius tamen Exercitia spiritualia quibusdam magno cum fructu ibidem tradidit, et numerum eorum, qui octavo quoque die Sacramenta frequentabant per exhortationem Francisci Stradae, augendum curavit. Sed cum Romam tandem pervenisset, eodem anno Parisios cum aliis missus, ad festum Sancti Andreae eo perducti, nostris qui ibidem exstabant se conjunxerunt; et paucis post diebus P. Paulus de Achillis cum Antonio socio eosdem est consecutus. 19. In the summer of 1540, Jerome Domenech was called from Parma to Rome; he was eager for poverty and mortification and on his way to Montepulciano he became very ill. Before that, however, he gave the Spiritual Exercises there to some persons with great fruit, and he brought about an increase in the number of those who, because of the exhortations of Francisco Strada, received the Sacraments weekly. But when he finally arrived in Rome, in the same year he was sent to Paris with the others, and having arrived there on the feast of St. Andrew, he stayed with ours who were already there; and after a few days Fr. Paul de Achillis with his companion Antonio followed them. v1_13-25latin 20. Cum partim ex bono Societatis odore, qui ad Portugalliam pervenerat, partim ex Goveani Doctoris Parisiensis suggestione serenissimus Portugalliae Rex, Joannes III, nostros Sacerdotes, ad Indiae Orientalis sibi subditae populos ad Christi fidem adducendos et in ea instituendos, fore sibi perutiles judicasset, per legatum suum D. Petrum Mazcarefias, a Summo Pontifice Paulo III duos tandem ex eis, quos P. Ignatius delegisset, ad se mitti obtinuit. Et prior quidem delectus ad hanc missionem est P. Simon Roderici, unus ex primis decem, qui ardentibus desideriis Christi nomen inter infideles dilatandi accensus pridem fuerat; et Senis revocatus, primo vere anni 1540, febri quartana laborans, navim in Urbe Vetere conscendens, paucis diebus ad Ulyssipone portum pervenit. Quem extra urbem aliquot dies quiescentem in quadam praedicti oratoris domo, Rex alloqui cupiens, ac morae impatiens, vel sanum vel aegrotantem, civitatem ingredi jubet ut ejus afflicta valetudo melius curari posset; et ad se evocatum coram Regina, conjuge sua, humanissime accipit, et ejus colloquio cum sua consolatione et aedificatione diu fruens, hospitio excipi et sollicitam valetudinis ejus curam haberi jubet. Sed cum Simon ut ex mendicato vivere sibi permitteretur instaret, Rex tandem acquievit, et ita eleemosynis, aliquandiu (licet quartana premeretur) vixit. Et partim confessionibus audiendis, partim Exercitiis spiritualibus tradendis, partim piis aliis operibus ad animarum salutem spectantibus, perutilem Regiae curiae et civitati operam navare coepit. 20. Partly from the good odor of the Society, which had arrived in Portugal, partly from the suggestion of Doctor Goveani in Paris, the serene King of Portugal, John III, judged that it would be very advantageous to send two of our priests to the peoples of East India under his control in order to bring them to faith in Christ. Through his legate, Dr. Peter Mazcareñas he obtained from the Sovereign Pontiff, Paul III, that two of them, chosen by Father Ignatius, were to be sent to him. Now the first one chosen for this mission was Simon Rodriguez, one of the first ten, who long ago was inflamed with ardent desires of spreading the name of Christ among the infidels. And having been called back from Siena, in early spring of 1540, while suffering from quartan malaria he took a ship from the Old City and in a few days he arrived at the port of Lisbon. For some days he was resting outside of the city in a certain house of prayer, but the King, anxious to speak with him and becoming impatient at the delay, ordered him, whether sick or healthy, to come to the city so that his poor health could be better cared for. Having called him to himself, in the presence of the Queen, his wife, he received him kindly, and while enjoying his conversation with consolation and edification, he ordered him to be received as a guest and that care should be provided for his health. But when Simon insisted that he be permitted to live from begging, the King finally acquiesced, and so for a long time he lived on alms (even though he was suffering from the quartan malaria). And partly by hearing confessions, partly by giving the Spiritual Exercises, partly by other pious works directed to the salvation of souls, he began to give very useful assistance to the court of the King and to the city. v1_13-25latin 21. Fuit quidem secundo loco electus P. Nicolaus Bobadilla, sed propter aegritudinem (ut dictum est) cum non videretur ad tam laboriosam missionem destinandus, nec opinanti P. Francisco Xaverio, pridie quam deberet proficisci, significavit P. Ignatius hanc provinciam ipsi esse subeundam; quod quidem nuncium ipsi, multum diuque gentilium conversionem sitienti, laetissimum accidit. Postridie ergo cum ipso oratore et familia ejus iter ingressus, et frequenter ad Poenitentiae et Eucharistiae sacramenta eos adducens, et in officio Christianae pietatis continens, tribus mensibus tandem Ulvssiponam pervenerunt. Duo hic non silentio praetermittenda accidere; alterum est quod unus ex primoribus familiae legati, cum fluvium magnum vado se transire posse speraret, aliis dissuadentibus, illum ingressus ac ejus impetu abreptus et delatus, orante P. Francisco cum aliis, quasi ex morte ipsa emersit et evasit. Alterum est quod cum P. Simonem Ulyssipone, eo ipso die febrim quartanam expectantem, esset amplexus, tanta laetitia hominem perfudit, ut, omnino quartana exclusa, liberum Simonem reliquerit. 21. Fr. Nicholas Bobadilla was chosen in the second place, but because of illness (as has been said), since he did not seem fit for such a difficult mission, and Fr. Francis Xavier not knowing about it, the day before he was supposed to depart, Fr. Ignatius said that he should undertake this task; this news made him very happy, since he had been desiring for a long time to work for the conversion of pagans. On the next day, therefore, he started on the journey with an orator and his family, and bringing them frequently to the Sacraments of Penance and the Eucharist, and continuing in the duties of Christian piety, finally after three months he arrived in Lisbon. Two things happened here that should not be passed over in silence. The first is that one of the principal members of the family of the legate, when he hoped to be able to cross over a large river in a shallow part, against the advice of others, entered it and was swept away by the current; then Father Francis with others prayed for him, and he came out and escaped as if it were from death. The second is that when he embraced Fr. Simon, who was expecting the quartan fever on that very day, such great joy filled the man that the quartan fever disappeared and left Simon free of it. [7. Xaverius Ignatio, Bononiae, 31 Martii; idem Patribus et fratribus Societatis, Ulyssipone, 3 Julii, 40. – Petrus Mascarenhas Ignatio, Bononiae, 27 Martii, 40.
Xavier to Ignatius, from Bologna on March 31; Xavier to the Fathers and brothers of the Society, from Lisbon on July 3, 1540. Peter Mazcareñas to Ignatius, from Bologna on March 27, 1540.] v1_13-25latin 22. Cum post triduum uterque ad Regem vocatus esset, coram Regina de rebus ad Societatem pertinentibus, ac praecipue de persecutionibus sociorum, multa (quae gratis admodum illorum principum animis audiebantur et approbabantur) dixerunt. Commendavit deinde Rex eis juvenum nobilium institutionem, quos octavo quoque die veneris confiteri volebat, ut aetate crescentes, bonam pie vivendi consuetudinem retinerent. Et supra centum nobiles adolescentes ex curia, et alios plures maturioris aetatis, tam ex nobilitate quam ex aliis statibus, sacramento Poenitentiae cum singulari fructu sic ad meliora evexerunt, ut, quoniam spiritualem ex variis pietatis operibus utilitatem experiebantur, jam de missione Indiae relinquenda et cis in Portugallia retinendis quidam agerent. Perseverarunt autem in mendicitate aliquandiu, donec occupationibus spiritualibus quotidie magis urgentibus, ut tempus, quod mendicando consumebant, audiendis confessionibus impenderetur, a Rege victum admittere coeperunt, duobus tantum diebus in hebdomada ad mendicandum reservatis, ne hujus submissionis obliviscerentur. Quod autem ex mendicato colligebant, ad quoddam pauperum xenodochium deferre soliti erant. 22. When after three days both of them were summoned to the King, in the presence of the Queen they spoke about things pertaining to the Society (which were heard and approved with pleasure by the royal couple). Then the King committed to them the instruction of the noble youths, whom he wanted to go to confession weekly on Friday, so that as they grew in age they might acquire the good habit of living piously. And more than a hundred noble youths in the court, and several others who were older, both from the nobility and from other walks of life, were introduced to the Sacrament of Penance with singular results to such an extent that, because they experienced spiritual help from the various works of piety, some began to urge that they not be sent to the mission in India and that they should be kept in Portugal. For a long time they continued with their begging, until their spiritual occupations daily became more demanding and the time spent begging took them away from hearing confessions. And so they began to accept support from the King, but they did set aside two days a week for begging, lest they forget this act of humility. However, what they received from begging they were accustomed to give to a home for the poor. v1_13-25latin 23. Cum prospera cuncta et cum aedificatione succederent et sani essent corpore, P. Franciscus interim sibi deesse persecutiones conquerens, spe illarum, quas in India esset passurus, se solabatur : diu enim sine illis vivere non esse fideliter Christo militare affirmabat. Alii quatuor ad eorum Societatem accesserunt, unde sex numero jam erant. Et Infantis Henrici, summi Inquisitoris, rogatu, eos, qui in carcere Inquisitionis detinebantur, quotidie invisebant et exhortationibus et instructionibus ad bene cognoscenda peccata et de eis dolendum adjuvabant. De primariis interim curiae viris et illustrioribus benemereri in dies magis per sacramentorum administrationem et Exercitia spiritualia pergebant. Et cum Regi nostrum Institutum valde placeret, collegiorum tamen erectio ab eo in primis probabatur; et quia Litteras Apostolicas approbationis nostrae Societatis nondum constabat esse expeditas, omnem suam operam, et Imperatoris, ac Regis Galliae litteras, si opus esset, offerebat. Deo tamen propitio, jam eo tempore fuerant expeditae; itaque de uno Collegio fundando ac scholasticis Societatis petendis agere coepit. 23. Since everything was going well and with edification, and they were experiencing good health, Fr. Francis in the meantime complained that he was not being persecuted and he consoled himself with the hope of what he was going to suffer in India. For, he said that to live for long time without persecutions means that one is not fighting faithfully for Christ. Another four men joined their Society and so they were now six in number. And at the request of the son of Henry, the supreme Inquisitor, daily they visited those who were being detained in the prison of the Inquisition and they helped them with exhortations and instructions on how to recognize their sins and do penance for them. In the meantime, through the administration of the Sacraments and giving the Spiritual Exercises they gained increasing good will among the important and illustrious men in the court. And since our Institute pleased the King very much, still first of all the establishment of colleges was recommended by him; and since it was not yet certain that the Apostolic Letter of approval of our Society had been issued, he offered his help and letters from the Emperor and the King of France, if that was necessary. However, by the grace of God at that time it had already been published; therefore he began to work on the foundation of one College and providing for the scholastics of the Society. [8. Xaverius Ignatio Ulyssipone , 26 Julii , 40, et Patribus et fratribus Societatis, ut supra.
Xavier to Ignatius from Lisbon on July 26, 1540, and to the Fathers and brothers of the Society, as above.] v1_13-25latin 24. Eodem anno 1540 per P. Antonium de Araoz, coepit Societas etiam in Hispaniae regnis innotescere. Is anno praecedente cum Romam et animo et habitu saeculari venisset, Patrem Ignatium, cui sanguine conjunctus erat, oilicii gratia invisit. Sed ad spiritualia Exercitia adductus, sic in illis profecit, ut cum miro mundi contemptu, Societatis Institutum sequi decreverit ; et in iis, quae ad orationem et ad sui abnegationem et victoriam pertinebant, strenue se ipsum aliquandiu Romae exercens, in Hispaniam ( ad quaedam negotia expedienda ) navigavit. Et cum duabus saevis tempestatibus jactatus , Barcinonem appulisset, et apud amicos, quibus olim Ignatius notus fuerat, approbatam esse vitam et doctrinam ipsius a Summo Pontifice [ rumor ] percrebuisset ( nondum tamen per Litteras Apostolicas id factum fuerat), mirus ad eum concursus, ut certo id scirent, mira congratulatio plurimorum est consecuta. Urgebant etiam ut Araoz, adhuc tyro et qui condonandi munus nunquam attigerat, eis condonaretur; quod tentavit, et quidem tanta cum commotione animorum ut multi ci se paratos ad omnia, quae ipsis injungeret, offerrent. Sed praescribendo eis quaedam ad bene vitam instituendam documenta, cum eorum constantiam non posset probare, et multos ad Societatem suis facultatibus juvandam, si eo se conferret, relinquendo, in Castellam est progressus. Et cum in oppido Vallisoleti, et Burgis, et etiam coram Infantibus ( quae Imperatoris Caroli V filiae erant) magno cum fructu esset condonatus, et foeminas quasdam, natione turchas, ad Christi fidem amplectendam adduxisset, in Cantabriam pervenit; et in compluribus ejus oppidis et praecipue provinciae Guipuzcoanae (cujus linguam ut sibi vernaculam tenebat), verbo Dei nondum sacerdos instare coepit. Et cum Vergarac generalis conventus provinciae celebraretur, ab eodem ut sibi condonaretur instanter invitatus, tam vehementer in vitia publica est invectus, et sic animos ad vitam Christianis dignam inflammavit , ut supra sexaginta, partim concubinarios, partim usurarios, gubernator ibidem et Tolosae in carcerem conjecerit, et lites et inimicitiae multae sint compositae. Et cum in Azpeitiam inde venisset, ex villis et oppidis quatuor et amplius hominum millia ad cum audiendum conduxerunt, adeo ut suggestu in campo posito, etiam tecta vicinarum domorum et arbores auditores conscenderent. Magno demum fructu ex ampla messe collecto, suisque rebus in Hispania expeditis, Romam sequenti anno rediit. 24. In the same year of 1540 through Fr. Antonio de Araoz the Society also began to be known in the kingdoms of Spain. In the previous year, when he came to Rome with a worldly mind and way of life, out of a sense of courtesy he visited Father Ignatius, who was a blood relative. But then he made the Spiritual Exercises, and he gained such profit in them that with an amazing contempt of the world he decided to join the Institute of the Society; and in what pertained to prayer, self-abnegation and victory over himself he worked strenuously in Rome for some time and then he sailed to Spain (in order to take care of some personal business). And having been tossed about by two severe storms, he landed in Barcelona, and among the friends, to whom formerly Ignatius was known, he spread around [the rumor] that his life and doctrine had been approved by the Sovereign Pontiff (however it had not yet been done by an Apostolic Letter); many people came to see him about this, who wanted to know more about it, and he received the congratulations of many people. They also insisted that Araoz, still a novice who had never attained the office of preaching, should preach to them; he did this, and he did it with such excitement of minds that many told him they were ready to do whatever he directed them to do. But while prescribing to put good order in their lives, since he could not test their constancy, and while leaving many to help the Society according to their ability, if they wanted to devote themselves to it, he went on to Castile. And when in the towns of Valladolid and Burgos, and also in the presence of the princesses (who were the daughters of Emperor Charles V) he preached with much fruit, and had brought some Turkish women to embrace the faith of Christ, he went to Cantabria. And in many of its towns, especially in the province of Guipuzcoa (whose language was his own vernacular tongue), he began to proclaim the word of God, even though he was not yet a priest. And when a general assembly of the province was celebrated at Vergara, having been invited immediately by them to preach to them, he inveighed so vehemently against the public vices, and so inflamed minds to embrace a life worthy of Christians, that the governor there put more than sixty persons, partly concubines, partly usurers in prison, and many legal cases and hostilities were settled. And when he came from there to Azpeitia, from the villages and towns more than four thousand persons gathered together to hear him, so that he had to speak in a field and the hearers climbed up trees and sat on the roofs of nearby houses. At length, having gathered much fruit from an abundant harvest, and after taking care of his affairs in Spain, he returned to Rome the following year. [9. P. Antonius de Araoz Ignatio , Caesaraugustae , 30 Octobris 39 , et Vergarae, 4 Julii 40.
Antonio Araoz to Ignatius from Caesaraugusta on October 30, 1539, and from Vergara on July 4, 1540.] v1_13-25latin 25. Eodem anno 1540 sub autumnum, quum Wormatiae convenissent protestantes cum catholicis, et Illustrissimus Cardinalis Moronus ut Sedis Apostolicae legatus adesset, Doctorque Ortizius cum aliis a Summo Pontifice eo missus fuisset, Societatis homines germanis etiam innotescere coeperunt. Parma enirri missus est P. Petrus Paber, qui quamvis cum sectariis agere non permitteretur, multos insignes viros tam ex curia Caesarea, quam alios, et inter caeteros ipsum legatum, confessionibus juvando et spiritualibus Exercitiis quosdam excolendo, bonus Christi odor ibi fuit. Et magnos dilectionis Germaniae radios et spei de ea aliquando per Societatis ministerium juvanda, se in corde frequenter sentire affirmat. 25. In autumn of the same year 1540, when Protestants were gathered together with Catholics in Worms, and the illustrious Cardinal Morone was present as the legate of the Apostolic See, and Dr. Ortiz and others had been sent there by the Sovereign Pontiff, the men of the Society also began to be known in Germany. For, Fr. Peter Faber was sent from Parma who, although he was not permitted to deal with the sectarians, spread the good odor of Christ there, because he assisted many important men both from the court of the King and others, and among those others the legate himself, by helping with confessions and by giving them the Spiritual Exercises. And he said that he frequently thought in his heart great feelings of love for Germany and about the hope of helping her sometime through the ministry of the Society.[10. Faber Ignatio, Wormatiae, 27 Decembris 40.
Faber to Ignatius, from Worms, December 27, 1540.]