Volume I: 167-190 (1547A) - Polanco's Chronicon

v1_167-190latin 1547A ANNUS 1547 The Year 1547 v1_167-190latin 1547A 167. Anno 1547 ineunte, et in toto ejus decursu, Romae et ubique ad Dei gloriam Societas multum est aucta et ejus ministeria non parum ; bonus autem odor plurimum admodum augebatur. Unde cum multis ex locis P. Ignatius ad mittendos in vineam Domini urgeretur, paucos Romae poterat retinere; qui tamen, Deo propitio, multorum simul officiis fungebantur. Ab onere monasterii Sanctae Marthae jam se P. Ignatius, instituta una societate virorum et alia matronarum romanarum, quae ei operi pietatis vacarent, liberarat. Pater Andreas Frusius in templo nostro coepit concionari; sed et Hieronymus Otellus, nondum ad sacerdotium promotus, concionandi talentum, cum miro animi candore et simplicitate conjunctum, expendere Romae coepit, in monasterio Sanctae Marthae, in hospitali incurabilium, et aliis in locis; toties concionabatur, ut aliqua hebdomada decem et septem conciones haberet. Accidit autem ut in monasterio Sanctae Annae monialibus praedicaturus, concionem in duas partes divideret; et in priori quidem religiosas ad paupertatem sinceram, et nihil ut proprium retinendum est adhortatus ; et cum jam sibi videretur eas ad abdicationem rerum hujusmodi inflammasse, subdidit: interim, dum paululum conquiesco ad secundam partem concionis persequendam , ite ab cubicula vestra, et quidquid proprium habeatis, ad pedes Abbatissae portate, quandoquidem jam intellexistis quod, si vel acum tanquam propriam retineretis, id ipsum ad inferos posset vos deducere; illae confestim surgentes, ad suas cellas se conferunt, arculas aperiunt, et omnia, quae ibi tenebant, ad pedes Abbatissae deferunt; et sic demum secundam concionis partem audierunt. Non id viderat Hieronymus, cum velum, pro more positum, monialium aspectum prohiberet; sed concione absoluta , Abbatissa hominem arcessit, et summa cum laetitia spirituali quod gestum erat retulit. 167. At the beginning of 1547, and during the whole year, the Society increased greatly in Rome and everywhere to the glory of God, and her ministries no less; her good reputation also increased significantly. Hence, since from many places Fr. Ignatius was urged to send workers into the vineyard of the Lord, he was able to keep a few in Rome; they, however, with the help of God, performed the offices of many at the same time. Now Fr. Ignatius was freed from the burden of the convent of St. Martha, since he established a society of men and another one of Roman women, who took care of that work of piety. Fr. Andreas Frusius began to preach in our church; but also Jerome Otellus, who was not yet an ordained priest, began in Rome to show talent for preaching, joined with wonderful enthusiasm and simplicity — in the convent of St. Martha, in the hospital for the incurables, and in other places. He preached so often that, in some weeks, he would preach seven or ten times. However, it happened that, as he was going to preach to the nuns in the convent of St. Anne, he divided the sermon into two parts; and in the first part he exhorted the religious to observe true poverty, and not to keep anything as their own. And when he saw that they were motivated to give up these things, he said: “Now, while I rest a little before proceeding to the second part of the sermon, go to your rooms, and whatever things you have as your own bring to the feet of the Abbess, since now you have understood that, if you keep even a needle as your own, it could bring you to hell.” They got up immediately, went to their rooms, and opened their small chests, and then brought all that they contained and laid them at the feet of the Abbess; and so then they heard the second part of the sermon. Jerome did not see all of that, since a curtain prevented him from seeing the nuns, but when he finished the sermon, the Abbess approached him and with great spiritual joy told him what he had accomplished. [1. Ignatius, seu ex ejus Commissione Polancus, universae Societati, 31 Octobris 47.
Ignatius, or Polanco from his Commission, to the whole Society, October 31, 1547.] v1_167-190latin 1547A 168. Secretarius Societatis et confessionibus audiendis vacabat, et mane concionem, a prandio lectionem, in templo habebat; nec interim serviendi culinae, aut refectorio munus omittebat; idemque Procuratoris generalis officio et Christianae doctrinae explicandae dabat operam. Versabatur is Pistorii initio hujus anni, et in octo monialium monasteriis singulis hebdomadis concionabatur, et ad spirituales meditationes eas adducere curabat, et quidem non absque fructu. Festis autem diebus in templo quodam ex primariis civitatis (quod Episcopus Societati donare voluerat) concionabatur. Nec interim exhortationes ac spirituales instructiones, quae quadam in congregatione, de qua superius scriptum est, habebantur, intermittebat ; et quia complures, tam ecclesiasticae quam saeculares personae proficiendi gratia ad eam convenirent, et fructus non contemnendus in ea civitate ex ea sperari posset, ejus constitutionibus efformandis, ut ipsi proficerent et alios per pietatis opera juvarent, adlaboravit. Cum Duce aut Ducissa etiam seorsim aliqua charitatis opera ad ipsorum aut subditorum spiritualem utilitatem cum tractasset, et in compluribus Florentiae locis concionatus esset, quia ei consanguinei permolesti erant, Romam a P. Ignatio Martio mense vocatus est. 168. The Secretary of the Society was busy hearing confessions, and in the morning he gave a sermon in the church and a lecture after lunch; and in the meantime he did not omit his duty of serving in the kitchen or the refectory. The same assumed the office of Procurator General and also that of explaining Christian doctrine. At the beginning of this year he worked in Pistoia, and each week he preached in eight convents of nuns, and not without great fruit he took care to introduce them to spiritual meditations. On feast days he preached in the largest church of the city (a church which the Bishop wanted to give to the Society). Meanwhile, he did not omit giving the exhortations and spiritual instructions to the congregation which was mentioned above. And because many persons, both ecclesiastics and laymen, consulted him for the sake of making spiritual progress, and a significant fruit in that city could be hoped from it, he worked at developing some rule for them so that they might make progress and help others through their works of piety. When he had arranged with the Duke and Duchess separately some works of charity for the spiritual benefit of themselves or their subjects, and had preached in many places in Florence, because their relatives were very hostile to him, in the month of March he was called to Rome by Fr. Ignatius. [2. Polancus Ignatio, Pisis, 15 Decembris 1546.
Polancus Ignatio, Pisis, 15 Decembris 1546.] v1_167-190latin 1547A 169. Conciliabat Ignatius per se et per suos non solum Pontificis sed etiam Cardinalium, et Praelatorum, ac eorum oratorum animos, quos primarii Principes Romae habere solent Illud exempli gratia narrabo. Scripserat Joannes de Vega, qui Caroli V Imperatoris orator fuit et deinde Siciliae Pro-Rex Episcopo Philippo Archinto, almae urbis Vicario, in P. lgnatii et Societatis commendationem; respondit autem Vicarius se commendationem istam eo pacto admittere, ut vicissim eum aliquid acciderit, eidem Pro-Regi et Ignatium et religiosam ejus domum commendare possit, veniamque petit, si cum ipso de affectu erga Societatem contendat. Cardinalis etiam de Mendoza, tunc Episcopus Cauriensis, postea vero Burgensis, cum Ignatium et socios ex animo diligeret, et a quodam eorum aliquid etiam auxilii in spiritualibus Exercitationibus habere voluisset, de Collegio Societatis Salmanticae instituendo agere coepit; cum autem intellexisset Doctorem Michatilem de Torres Societatem ingressum esse, atque eumdem Salmanticae mitti posse, id Cardinali auditu gratissimum fuit. Doctorum enim hominum amator atque fautor erat, et amicitia praedicti Doctoris Michadlis de Torres plurimum Romae fuerat usus. Qui, quamvis anno 46, ut dictum est, et Societati se Romae addixisset, et voto etiam id conlirmasset; quia tamen a majori Collegio Complutensi Romam ad gravia negotia missus fuerat, donec Complutum rediens, negotiorum gestorum rationem redderet, non potuit palam vitae suae propositum prae se ferre; sed hoc anno rebus expeditis, se ad obedientiae ministeria praesto esse significavit. Unde in gratiam Cardinalis de Mendoza hoc anno initia Salmanticensis Collegii sunt Doctori Michaeli de Torres commissa, licet non nisi sequenti Salmanticam se contulerit. 169. By himself and by his followers Ignatius won over the mind not only of the Pontiff, but also that of the Cardinals, and Prelates and their representatives, which the important princes of Rome are wont to have. Here is an example of what I mean. John de Vega, who was the spokesman for the Emperor, Charles V, and then the Viceroy of Sicily, had written to Bishop Philip Archinto, Vicar of the fair city, in commendation of Fr. Ignatius and the Society; but the Vicar responded that he accepted that commendation with the agreement that on the other hand when something occurred he could commend Ignatius and his religious house to the same Viceroy, and he asks his indulgence, if he contends with him concerning good will towards the Society. Also Cardinal de Mendoza, then the Bishop of Coria, but afterwards of Burgos, since he sincerely loved Ignatius and his companions, and wanted to have some help from one of them regarding the Spiritual Exercises, began to act concerning the establishment of a College of the Society in Salamanca. But when he understood that Doctor Michael de Torres had entered the Society, and that he could be sent to Salamanca, the Cardinal was very pleased upon hearing about this. For he was a lover and patron of such doctors, and had often made use of the friendship of Doctor Michael de Torres in Rome. Although in 1546, as has been said, he had pledged himself to the Society in Rome, and had confirmed it with a vow, nevertheless, because he had been sent to Rome by the major College in Alcalá on important business, until he had returned to Alcalá and given an account of the affair, he was not able openly to manifest his life’s intention. But in this year, with the business taken care of, he said that he was ready to place himself under obedience. Hence by the favor of Cardinal de Mendoza the beginnings of the College in Salamanca were committed to Doctor Michael de Torres, although he did not go to Salamanca until the following year. [3. Ut supra, ad n. 167.
As above at number 167.] v1_167-190latin 1547A 170. Cum autem Siciliae Pro-Rex, Joannes de Vega, et ejus uxor, summae pietatis foemina, domina Eleonora Osorio, opera Societatis uti, non solum ad proprium profectum, sed etiam ad multorum piorum operum in regno Siciliae directionem vel institutionem cuperent, P. Hieronymum Domenech, Bononia revocatum, in Siciliam P. Ignatius transmisit; ubi et Pro-Regis confessarius fuit, et ad multa charitatis opera, ut inlra dicetur, strenuus cooperator exstitit. 170. Now since the Viceroy of Sicily, John de Vega, and his wife, Lady Eleanor Osorio, a women of great piety, wanted to make use of the work of the Society, not only for their own progress, but also for the direction or establishment of many pious works in the kingdom of Sicily, Fr. Ignatius called Fr. Jerome Domenech back from Bologna and sent him to Sicily. There he became the confessor of the Viceroy, and a vigorous cooperator in the many works of charity, as will be explained below. v1_167-190latin 1547A 171. Venerat Romam P. Martinus de Sancta Cruce, qui Collegii Conimbricensis cum Rector fuisset, quia reditus a Rege Collegio assignati, ut fieri solet in initiis, quibusdam litibus obnoxii erant, ut auctoritate Sedis Apostolicae res constitueretur, in curiam Summi Pontificis se conferre debuit; sed Ignatius, qui ad negotia spiritualia officiosissimus erat, haec temporalia ne domi quidem , quamvis ab aliis, tractanda esse sentiebat; unde P. Martinum noluit in professa domo nostra manere, sed apud oratorem Regis Portugalliae, et quidem saccularium presbyterorum more indutum. Citationes enim et alia hujusmodi, quae tractantibus negotia saecularia satis familiaria esse solent, existimabat domum professam non decere. 171. Fr. Martin de Santa Cruz came to Rome, who was the Rector of the College in Coimbra, because the income assigned by the King to the College, as often happens in the beginning, was subject to litigation; and so that the matter might be settled by the authority of the Apostolic See, he had to consult with the curia of the Sovereign Pontiff. But Ignatius, who was most attentive to spiritual things, thought that such temporal things should not be handled in our house, even by others. Therefore, he did not want Fr. Martin to remain in our professed house, but with the ambassador of the King of Portugal, and to be dressed like secular priests. For, he thought that law suits and other matters of this kind, which are quite familiar to people dealing with secular affairs, were not fitting for our professed house. [4. Ignatius Rodericio, de negotiis propter quae Romam venerat Martinus de Sancta Cruce, mensa Octobri 47; in eis etiam agit de admittendis in Societatem; de promissione ingrediendi Societatem; de libértate qua gaudere debent, qui Societatem ingrediunlur, disponendi de iis quae possident ; de obedientia ab ómnibus Simoni in Lusitania praestanda. — Idem Barcinonam de iis, qui cum Martino de Sancta Cruce Romam venerant ut Societatem ingrederentur.
Ignatius to Rodriguez about the business because of which Martin de Santa Cruz came to Rome, October 1547; in the letter he also deals with matter of admission to the Society; on the promise of entering the Society; about the freedom which they should enjoy, who enter the Society, and disposing of their possessions; on the obedience to be given by all to Simon in Portugal.The same to Barcelona concerning those who came with Martin de Santa Cruz to Rome in order to enter the Society.] v1_167-190latin 1547A 172. Pauculae et quidem piae mulieres, anno proxime elapso et hujus etiam initio, sub obedientia Societatis, sic Summo Pontifice volente, fuerant. Sed tantum negotii Ignatio, utilioribus rebus intento, facessebant, ut conjiciens in posterum tale onus Societati minime convenire, a Pontifice Paulo III impetravit, ut nunquam hujusmodi mulieres, sive moniales essent, sive quacumque ratione, in communi, vel privatim sub obedientia nostrorum vivere vellent, admitterentur; quod 13 calendas Junii hoc ipso anno concessum fuit. 172. A few pious women, during the past year and at the beginning of this year, by the will of the Sovereign Pontiff, were placed under the obedience of the Society. But they caused so much trouble for Ignatius, who was busy with more useful things, and thinking that such work in the future was not suitable for the Society, he pleaded with Pope Paul III that such women, or even nuns for any reason, either in common or in private, should never be allowed to live under obedience to ours. In this year on June 13 he was granted this request. [5. La controversia de D. Silvestre con el Doctor Ferrer, in causa dominae Roser, 26 Martii 47; sententia contra Ferrer. Alia contra dominam Roser. Quomodo intelligenda informatio dominae Roser, 3 Maii 47. Vide supra ad n. 87.
The controversy concerning D. Silvestre with Doctor Ferrer, in the case of Elizabeth Roser, March 26, 1547; the judgment against Ferrer. Other things against Lady Roser. How the information of Lady Roser should be understood, May 3, 1547. See above at number 87.] v1_167-190latin 1547A 173. Urgebat almae urbis Vicarius Ignatium, ut eorum, qui ad sacros ordines promovendi essent, examinationi, aliquem de Societate designaret; et quamvis opus sane pium id esset, Societati nostrae parum convenire P. Ignatius judicabat; non potuit tamen optime merito de Societate Vicario, id omnino negare; sed conditionem hanc addidit, ut nostri non definirent quinam essent idonei censendi, necne, sed ut referrent Vicario, vel ejus locum tenenti, quid in examinato invenissent. Adjecit etiam, ut promovendi prius alicui ex nostris generaliter confiterentur; deinde si vellent examinari, ab alio deputato examinarentur; et hoc modo se periculum facturum esse, in ipsius Vicarii gratiam, an hoc munus susceptum ad Dei honorem cederet; quod si experimento non ita esse comperiretur, ut relinquere id sibi per Vicarium liceret. Cum autem hoc munus ab eodem sit postea relictum, satis elucet quod Societati ad Dei gloriam parum convenire sit compertum. Hoc etiam tempore parochis urbis, aliquis ex nostris lectionem de rebus ad ipsorum officium spectantibus, perlegebat; cui eum adesset, qui locum Vicarii tenebat, poenam proposuit eis, qui sine causa lectionem praedictam omisissent. Christianae doctrinae expositio, et puerorum confessiones, pro more sunt continuatae. Hoc eodem anno tentatum fuit a religioso quodam, et pio admodum viro, ut congregatio quaedam sacerdotum, qui in Longobardia de Somascha dicebantur, cum Societate nostra in unum corpus uniretur; sed P. Ignatius modeste significavit sibi non videri ad Dei gloriam id fore; unde illi cum Religione clericorum regularium, quae a Cardinali Theatino nomen accepit, uniti fuerunt. 173. The Vicar of the fair city urged Ignatius to designate someone of the Society to take care of the examination of those who were to be promoted to Holy Orders; and although this was a very pious work, Fr. Ignatius judged that it was less suitable for our Society. But he could not totally refuse this to the Vicar, who was so favorable to our Society. So he added this condition — that ours would not determine who were thought to be fitting, or not fitting, but that they would refer to the Vicar, or to his representative, what they discovered in the examination. He also added that those being considered should first make a general confession to one of ours; then, if they wanted to be examined, they would be examined by someone else responsible for this. And he added that in this way he would make a trial, as a favor to the Vicar, as to whether or not this accepted task contributed to the honor of God; thus if by experience it was found not to be so, he would be allowed to turn it over to the Vicar. But since this task later was given up by the Vicar, it was discovered to be sufficiently clear that it was less suitable for the Society and for the glory of God. Also at this time in the parishes of the city, one of ours was giving a lecture on things pertaining to their duties. When the man taking the place of the Vicar was present at it, he proposed a penalty for those who missed the lecture without a good reason. The explanation of Christian doctrine, and the confession of boys, continued as usual. In this same year there was an attempt by a certain religious, a very pious man, to unite into one body with our Society a certain congregation of priests, who were called Longobards of Somascha; but Fr. Ignatius modestly said that it did not seem to him that this would be for the glory of God. Therefore, they were joined together with the order of clerks regular, who took their name from Cardinal Theatine. [6. Polancus, ex commissione Sancti Ignatii, ignoto cuidam (Laynez?), quae Suae Sanctitatis Vicario de promovendorum ad sacros ordines examine a nostris peragendo proponenda sunt, 10 Decembris 47. — Summa omnium quae in hac re gesta sunt, ab ipso Polanco confecta. — Catalogus eorum qui apud nostros examen subierunt.
Polanco, ex commissione of St. Ignatius, to someone unknown (Laynez?), which was sent to the Vicar of His Holiness about the examination to be done by ours concerning the promotion to Holy Orders, December 10. 1547.The summary made by Polanco of the things done in this matter. The catalogue of those who were examined by ours.] v1_167-190latin 1547A 174. Quamvis Valentiae et Gandiae congregationes inchoatas esse jam diximus, nondum tamen superior aliquis, qui Rectoris munus apud ipsos obtineret, fuerat institutus. Scripsit ergo P. Ignatius ad utramque congregationem litteras, et multis rationibus ostendit superiorem ipsis esse necessarium, cui obediant tamquam ipsi, quique cum omni ea auctoritate praesit, qua, si Ignatius praesens esset, praeesse posset. Si quis autem hujusmodi superiori parere nollet, ut a Societate recederet. Modum autem electionis hujusmodi Rectorum, tunc quidem eum esse voluit, quem in Generalis electione prima Societas tenuerat; et id tamdiu observari voluit, quamdiu per constitutiones publicatas aliud statueretur; et quem sic elegissent, ipse ex tunc approbabat; addidit etiam hunc modum tenendum quamdiu nullus ibidem professus esset. 174. Although we have already said that communities were established in Valencia and Gandia, nevertheless a superior had not yet been appointed, who would have the office of Rector for them. Therefore, Ignatius wrote a letter to both communities, and with many reasons showed that a superior was necessary for them, to whom they would be as obedient as they would be to himself, and who would be endowed with all the authority with which he could rule, as if Ignatius himself were present. He also wrote that, if someone did not want to obey this superior, he should leave the Society. Then he said they should use the method of election of this Rector, which the original Society used in the election of the General; and he wanted this to be observed until something else was decreed by the published constitutions; and the one whom they elected, he now approved. And he added that this method was to be used as long as no one there was professed. [7. Ignatius Araoz, Sobre el hacer prepósitos particulares, mense Octobri 47.
Ignatius to Araoz, Sobre el hacer prepositos particulares, October 1547.] v1_167-190latin 1547A 175. Venerabilis vir Gerardus, Carthusiae Coloniensis Prior, cum nostros, qui Coloniae versabantur in Domino diligeret, et subsidiis etiam temporalibus eorum paupertatem juvaret, multosque vicissim religiosos opera nostrorum ac potissimum per Exercitia probatos in suum monasterium admisisset, universae Societati communicationem orationum, ac omnium piorum operum sui monasterii est impertitus; huic ergo P. Ignatius officiosis litteris gratias agens, vicissim monasterium ejus omnium bonorum Societatis particeps effecit. Et cum idem Prior aliquot grana a Summo Pontifice benedicta, quibus gratiae de apostolica liberalitate valde copiose collatae fuerant, postularet, septem sphaerulas ad eum transmittens, significavit, quod ab aliis, quibus ea donabat, id exigere solebat, ut si nunquam generalem confessionem totius vitae fecissent, semel eam instituerent, et in posterum singulis saltem mensibus ad sacramentum Confessionis et Communionis accederent. 175. Gerard, a venerable man and Prior of the Carthusians at Cologne, since he loved ours, who were working in Cologne for the Lord, and helped their poverty also with some temporal support, and also had admitted many religious trained by the works of ours and especially by the Exercises, bestowed on the whole Society a share in the prayers and all good works of his monastery. Therefore, Fr. Ignatius, when thanking him with an official letter, on his part made his monastery a participator in all the good works of the Society. And when the same Prior asked for some seeds blessed by the Sovereign Pontiff, by which abundant graces of apostolic generosity were conferred, while transmitting seven small balls to him, he said that he was wont to demand from those to whom he gave them that, if they had never made a general confession of their whole life, they should do it once, and after that, at least once a month, to receive the Sacraments of Confession and then Communion. [8. Prior majoris Carthusiae Ignatio, 15 Junii 44; Ignatius Priori Carthusiae Coloniensis, 11 Junii 47.
Prior of the Carthusians to Ignatius, June 15, 1544; Ignatius to the Prior of the Carthusians in Cologne, June 11, 1547.] v1_167-190latin 1547A 176. Domus probationis non erat quidem Romae distincta; illi tamen qui admittebantur, praeterquam quod Exercitiis spiritualibus excolebantur, et in hospitali in ministeriis tam spiritualibus quam corporalibus exercebantur, per plateas et frequentissima urbis loca, et eleemosynam petere, et etiam condonari per compita, et aliis modis honoris proprii amorem ac sui aestimationem superare nitebantur. Cum tamen semel, atque iterum et tertio id factum erat a viris alioqui gravioribus, non ulterius permittebat Ignatius eos progredi; hoc enim agebat talia initio permittendo, ut affectum excellentiae superantes, libertatem majorem in Domino, cum humilitate conjunctam, sibi adquirerent, et ubi opus esset, stultitiam hanc in mundi oculis ad aedificationem adhibere, ne id arduum et difficile admodum videretur. Hoc eodem anno ratio scribendi quarto quoque mense et alia ad unionem Societatis, per communicationem litterarum curandam, ab Ignatio constituta sunt. 176. There was no separate house of probation in Rome. However, those who were admitted, besides making the Spiritual Exercises, and working in hospitals in both spiritual and corporal ministries, were sent to seek alms on the streets and the busy places in the city, and also to preach at the cross roads, and in other ways to overcome the love of one’s own honor and estimation of self. But when that had been done two or three times by men who were otherwise serious and mature, Ignatius no longer permitted them to go out. For he did this by permitting such things at the beginning, so that by overcoming the sentiment of excellence they would acquire for themselves greater freedom in the Lord, joined with humility, and where necessary they could use this foolishness in the eyes of the world for their own edification so that it would not seem to be hard or too difficult. During this same year the custom of writing every fourth month and doing other things for the unity of the Society, which was to be nourished by the communication of letters, were established by Ignatius. [9. Polancus, ex commissione, Simoni Rodericio, de constituenda Romae probationis pro novitiis domo a Collegio distincta, mense Octobri 47. Idem, ex commissione, de iis quae Romam e singulis Societatis domibus scribenda sunt et de modo et tempore scribendi, sub finem anni 47.
Polanco, ex commissione, to Simon Rodriguez, on establishing a house of formation in Rome for novices separate from the College, October 1547. The same, ex commissione, about the things to be written to Rome by each house of the Society, and about how and when they are to be written, towards the end of the year 1547.] v1_167-190latin 1547A 177. Qui Tridenti versabantur hujus anni initio, nequaquam otiosi desidebant, cum quotidie binae congregations haberentur, mane quidem de reformatione morum, post meridiem autem de dogmatibus lidei. Fuerat autem sessio de Justificatione dic 13 mensis Januarii hujus anni habita ; et ea absoluta, de Sacramentis agi coeptum est. Curaverat autem Cardinalis Sanctae Crucis, Legatus, ut haereticorum errores, ut supra dictum est, nostri colligerent; et prout collecti ab eis et propositi fuerant, ita congregationi theologorum a Legatis fuerunt propositi; et primo errores de sacramentis in genere; secundo circa Baptismum ; et tertio circa Confirmationem ; et de his suas sententias Patres illi magna cum approbatione omnium dixerunt. Scribit P. Canisius haec verba: “Omni seposito affectu, sincere testari possum, esse multos hic undecumque doctissimos theologos, qui acute, diligenterque et sapienter summis de rebus judicent; verum intra illos omnes duobus hisce, Laynio et Salmerone, gratiores omnibus atque admirabiliores non esse alios. Cum horae unius spatium paucis ad dicendum maneat, tres horae et amplius, opinor, dicenti Patri Laynez, ab ipso Cardinali praeside tribuuntur. „ Sed et iisdem commissum est ut ex Conciliis sacris, decretis Summorum Pontificum, ac sanctorum Doctorum scriptis, ea loca adnotarent, ubi errores hujusmodi condemnati fuerunt; et prout etiam haec a nostris oblata fuerunt Legatis, ita et theologis examinanda proponebantur; et nihilominus P. Jacobus Laynez in coneionandi munere persistebat. Pater quidem Ignatius evocaverat Patrem Laynez, ut se Florentiam transferret; sed Cardinalis Sanctae Crucis, Legatus Sedis Apostolicae, rescripsit ei utilitatis publicae causa illum a se retentum esse, quoniam ei onus injunxerat, ea, quae paulo ante dicta fuerunt, colligendi; rogabatque Ignatium, ut aequo animo ferat, quod illum adhuc aliquantulum retineat ; nihilominus ad primam Ignatii voluntatis significationem, etiam si velit opus imperfectum relinqui, Laynium se dimissurum pollicebatur. Sed cum has occupationes magni momenti esse Ignatius intelligeret, cumque Vicarius Pontificis Archintus, qui Tridenti etiam versabatur, affirmaret nullibi gentium posse nostros cum majori fructu versari, cum quotidie eorum opera uterentur, non esse inde revocandos quamdiu Concilium duraret, censuit. Die tertia mensis Martii sequentis sessio septima de Sacramentis celebrata est; et undecima ejusdem mensis, cum motu proprio, Concilium in aliam civitatem, propter aëris infesti periculum, Summus Pontifex transferendum consuisset, sessione octava, ejusdem mensis undecima die celebrata, Bononiam Concilium transferendum esse decretum est. Medici enim, cum grassaretur morbus quidam (petechias vulgo vocant) pestem etiam consequuturam timebant. Erat id temporis cum nostris, scilicet, Patribus Laynez, Claudio, Salmerone, etiam magister Petrus Canisius, qui Colonia eo venerat; et absoluto Concilio, omnibus inde recedendum fuit. Sed pergratum accidit P. Claudio, quod antequam inde recederet, epistolam ab Episcopo Labaccnsi acceperat, cujus verba haec inter caetera fuerunt: ” Certiorem dilectionem vestram reddimus me petitionem vestram de absolutione ab Episcopatu Tergestino sacrae regiae Majestati obtulisse ; et S. M., habito vestrae vestrorumque confratrum devotae petitionis respectu, vos ab Episcopatus hujus munere clementissime absolvisse. „ De confratribus loquitur, quia et P. Ignatius et Pater etiam Bobadilla Regi scripserant, et Cardinalis etiam Carpensis, ut protector Societatis, eodem officio functus fuerat; quae res Claudium admirabili laetitia perfudit. Omnes igitur, absoluto Concilio, in Italiam venerunt, et cura ipsis P. Canisius. Is ab Archiepiscopo Coloniae ad Imperatorem prius missus fuerat et omnia, quae ab eo expetebantur, confecerat. Inde autem a Cardinali Augustano Tridentum cum mitteretur, fratribus Coloniensibus, quae ad bonam anni partem necessaria erant, reliquit. Patres Laynez ac Salmeron, qui Legatis subditi erant, ab iis Tridento 14 Martii Bononiam missi sunt. Claudius autem, cum a Cardinali Augustano ad Concilium missus esset, non tam facile Tridento recedere potuit; cum praesertim Cardinalis Tridentinus, nomine Augustani, ne inde recederet, significasset, exemplum in hoc secutus hispanorum Praelatorum, qui, ut Imperatori gratificarentur, Concilium ne alio transferretur repugnabant. Postmodum tamen veniam a Cardinali Tridentino et Augustano obtinuit, ut obedientiae satisfaceret suorum superiorum, et simul cum P. Canisio Patavium veniret; quamvis P. Ignatius etiam illi, ut Bononiam se conferret, injunxerat. Cum ergo Patavium simul cum Patre Laynez, P. Salmeron venisset, in morbum gravem admodum et periculosum incidit, de quo ipse testatur ad Ignatium scribens, quod insignia a Domino beneficia acceperit, non solum quia omnia sacramenta Ecclesiae, et tam amabilem societatem Patris Laynez et aliorum collegialium dederit, sed quia jn extremo illo discrimine gratiam ti ibuerit, ut, magna animi laetitia, divinae voluntati suam conformaret, magna etiam cum cognitione peccatorum, ac miseriae propriae, et magna cum spe in divina misericordia constituta; cui tamen placuit praeter spem medicorum et omnium, quasi a mortuis eum resuscitare. Urgebat interim suis litteris Cardinalis Sanctae Crucis, Legatus, Patrem Laynez, ut, si posset sine incommodo P. Salmeronis, qui jam meliuscule se habere coeperat, Bononiam se primo quoque tempore conferret, quia jam inter theologos de articulo Poenitentiae agi coeptum erat; et ea, quae in ipsius gratiam, Tridenti tam ipse quam P. Salmeron elaborassent, secum ut ferret hortabatur. Post ejus discessum, quod fuit tertio die Paschae et comite P. Canisio, Pater Salmeron brevissimo tempore convaluit; et ita convaluit, ut et hoc etiam peculiari Dei dono sit adseribendum, quod in summa debilitate virium a febribus relicta, tam brevi tempore, in pristinum statum rediisset. Quod Patris Ignatii et aliorum orationibus, sicut et vitam, Salmeron acceptum ferebat. Interim cum jam advenisset P. Claudius Tridcnto, Venetias ad salutandum Priorem Sanctissimae Trinitatis accedentes, Bononiam deinde se contulerunt. Jam tum occupatum Patrem Laynez invenerunt in his, quae ad Concilium pertinebant. Cum enim de sacramento Poenitentiae per tres continuas horas suam sententiam dixisset, ex Legatorum voluntate, circa reliqua Sacramenta aliquid elucubrare debuit; unde difficilius, a Concilio avelli poterat, ut se juxta votum P. Ignatii, Florentiam transferret. Occupabatur etiam in confessionibus audiendis, et in Sancti Petronii templo concionari etiam frequentissimo cum auditorio, ac satisfactione et fructu, ut sperabatur, coeperat; dabatque interim operam, ut ex eleemosynis partim Praelatorum, partim populi, monasterio Conversarum mulierum aliquod initium fieret. Quamvis autem P. Claudius Bononiam ad Concilium se contulisset, non ei tamen interesse, ut procurator Cardinalis Augustani, potuit, cum ii Praelati, qui Carolo Imperatori gratificari voluerant, tam ex Hispania, quam ex aliis nationibus, Tridenti adhuc subsisterent. Qua etiam de causa, licet congregationes variae sint habitae, ubi, ut scribit Vicarius Pontificis, nostri mirum in modum bene se gerebant, nulla de dogmatibus vel de reformatione sessio Bononiae est habita; nona etenim et decima , mense Aprili et Junio sequenti habitae, nihil aliud quam prorogationes continent; et ita Concilium sub finem hujus anni et alterius initium, vel suspensum, vel dissolutum est, donec Julius III sub finem anni 1550 illud resumendum Tridenti decrevit. 177. Those who were at the Council of Trent at the beginning of this year were in no way idle, since two congregations were held daily — in the mornings on the reformation of morals and in the afternoons on the dogmas of the faith. A session on justification was held on January 13 of this year; and when it was concluded, they began to consider the Sacraments. Cardinal Santa Cruz, a Legate, saw to it that ours gathered together the errors of the heretics, as was said above. According as they were assembled by them and proposed, so they were presented by the Legates to the congregation of theologians. First of all there were the errors on the sacraments in general; secondly on Baptism; and thirdly on Confirmation; the Fathers, with the great approval of all, gave their opinions about these matters. Fr. Canisius writes these words: “Setting aside all feelings, I can truly testify that there are many learned theologians here from everywhere, who judge keenly, carefully and wisely about the most important matters; but among all of these, there are no others more appreciated and admired than these two, Laynez and Salmeron. While the space of one hour is given to a few theologians to speak, three hours and more, I think, are given by the presiding Cardinal to Fr. Laynez to present his ideas.” And to the same Fathers the task was given to cite the places from the past holy Councils, from the decrees of the Sovereign Pontiffs and from the writings of the holy Doctors, where these errors were condemned. Accordingly also these were given to the Legates by ours, and then they were given to the theologians to be examined. Nevertheless, Fr. James Laynez continued with his work of preaching. Then Ignatius ordered Fr. Laynez to go to Florence, but Cardinal Santa Cruz, a Legate of the Apostolic See, replied to Ignatius that he was going to keep him in Trent for the sake of the public advantage of the Church, since he had given him the task of gathering together the errors mentioned above. And he asked Ignatius to accept cheerfully that he would keep Laynez there for a while longer; nevertheless, at the first sign of the will of Ignatius, even if he wanted the work to remain unfinished, he promised that he would release Laynez. But since Ignatius understood that these activities were very important, and since the Vicar of the Pope, Archintus, who also was at Trent, said that ours could not produce greater fruit anywhere else in the world, since their talents were being used daily, he agreed that Laynez should not be recalled as long as the Council was in session. On the third day of March the seventh session was celebrated on the Sacraments. And on the eleventh day of the same month, with a motu proprio, the Sovereign Pontiff thought that the Council should be moved to another city because of the danger of foul air; he also decreed that the Council must be transferred to Bologna so that the eighth session could be celebrated there on the eleventh day of the same month. For, because a certain sickness was spreading around (commonly called petechial), they feared that there would be a plague. At the time there was with ours, namely, Fathers Laynez, Jay and Salmeron, also Master Peter Canisius, who had come there from Cologne; and at the conclusion of the Council session, they were all supposed to depart from there. But it happened very well for Fr. Jay that, before he departed, he received a letter from the Bishop of Colonna, which contained the following words: “We wish to inform your holiness that I presented your petition about refusing the bishopric of Trieste to his royal Majesty; and his royal Majesty, having considered your request and that of your brother priests, kindly frees you from assuming the office of this Episcopate.” He speaks about the brother priests, because both Fr. Ignatius and Fr. Bobadilla had written to the King, and also Cardinal Carpensi, as the protector of the Society, had done the same thing. This matter filled Jay with admirable happiness. Therefore, when the Council was concluded, they all went to Italy, and Fr. Canisius was with them. Previously he had been sent by the Archbishop of Cologne to the Emperor, and he obtained everything he asked for. But then when he was sent by Cardinal Augustano to Trent, he left the brothers in Cologne, which was necessary for a good part of the year. Fathers Laynez and Salmeron, who were subject to the Legates, were sent by them on March 14 from Trent to Bologna. Jay, however, since he had been sent to the Council by Cardinal Augustano, could not so easily leave Trent; the reason is especially since the Cardinal of Trent, whose name was Augustani, told him not to leave from there, and in this matter he was following the example of the Spanish Bishops who, in order to please the Emperor, did not want the Council to be moved elsewhere. Later, however, he obtained permission from the Cardinal, so that he could be obedient to his superiors, and together with Canisius he went to Padua, although Fr. Ignatius had ordered him also to go to Bologna. Therefore, when Fr. Salmeron arrived in Padua with Fr. Laynez, he became gravely and dangerously ill; when writing to Ignatius he bears witness to this that he accepted the beneficial signs from the Lord, not only because he gave him all the Sacraments of the Church, and the loving companionship of Fr. Laynez and of the other companions, but because in that extreme danger he had given him the grace that, with great joy, he conformed himself to the divine will, and also with deep knowledge of his sins, and his own misery, and with great hope he relied on the divine mercy. But it pleased God, in addition to the hope of the doctors and of all the others, to revive him and as it were to bring him back from the dead. In the meantime, Cardinal Santa Cruz, the Legate, with his letters was urging Fr. Laynez that, if he could do it without the inconvenience of Fr. Salmeron, who already was beginning to feel somewhat better, he should come to Bologna as soon as possible, because the consideration of the article on Penance among the theologians had already begun. And he also asked him to bring with him what both he and Fr. Salmeron had worked out in Trent concerning this matter. After his departure, which took place three days after Easter and in the company of Fr. Canisius, Fr. Salmeron regained his health in a short space of time; and he was so well that he attributed this to a special gift of God, because, in his great weakness caused by the fever, he returned to his original condition so quickly. Salmeron thought that his recovery was due to the prayer of Fr. Ignatius and others. Meanwhile, since Fr. Jay had come from Trent, they went to Venice to greet the Prior of Holy Trinity and then they went to Bologna. They found Fr. Laynez already occupied in the things pertaining to the Council. For, since he had expressed his views on the Sacrament of Penance for three hours, at the request of the Legates, he still had to say something about the other Sacraments. Therefore he could be called away from the Council only with difficulty, so that he could go to Florence according to the direction of Fr. Ignatius. He was also busy hearing confessions, and he began to preach in the church of St. Peronius to a large audience, and this was done well and with fruit, as was hoped. In the meantime, from the alms partly from the Bishops, partly from the people, he tried to establish a convent for converted fallen women. But although Fr. Claude had come to Bologna for the Council, still he could not take part in it, as the representative of Cardinal Augustani, since the Bishops, who wanted to please the Emperor Charles, both from Spain and from other countries, were still in Trent. For this reason, although various congregations were held, there, as the Vicar of the Pope writes, ours conducted themselves very well, while no session was held in Bologna concerning dogmas or the reformation. For the ninth and tenth sessions, held in the following April and June, contain nothing other than postponements. And so the Council at the end of this year and the beginning of the next year was either suspended or dissolved until Julius III, towards the end of 1550, decreed that it should be resumed in Trent. [10. Cardinalis Sanctae-Crucis Ignatio, de retinendo Laynez in Concilio, Tridenti, 5 Februarii ; idem Laynez, eum ad Concilium invitans, Bononiae, 30 Martii ; Cardinalis Augustanus Jaio, dolens de translatione Concilii, 18 Aprilis ; idem Ignatio, 8 Augusti ; Laynez Ignatio, 19 Martii et 27 Aprilis 47 ; Salmeron Ignatio, Tridenti, 10 Julii, ternas, et 20 Octobris 46; idem eidem, Venetiis , 16 Aprilis, binas ; Bononiae, 24 Septembris, ítem binas ; et 1 et 14 Octobris , 26 Novembris et 17 Decembris 47.
Cardinal Santa Cruz to Ignatius, on keeping Laynez at the Council, from Trent, February 5; the same to Laynez, inviting him to the Council, from Bologna, March 30; Cardinal Augustano to Jay, complaining about the move of the Council, April 18; the same to Ignatius, August 8; Laynez to Ignatius, March 19 and April 27, 1547; Salmeron to Ignatius, from Trent, July 10, three times, and October 29, 1546; the same to Ignatius, from Venice, April 16, twice; from Bologna, September 24, also twice; and October 1 and 14, November 26 and December 17, 1547.] v1_167-190latin 1547A 178. Hoc anno P. Franciscus Palmius, qui prius quidem discipulus fuerat Societatis, et ut inchoaretur Collegium opera piarum quarumdam personarum curaverat, ipse etiam se totum, mense Junio, Societati consecravit, unde qui de aliis de Societate bene mereri studuerat, eamdem cum illis vocationis gratiam a Domino consequutus est. Venerat Bononiam Faventia (ubi optimum odorem, et magnum sui desiderium reliquit) Pater Paschasius, idemque in vinea Domini, tota quadragesima hujus anni utiliter admodum, in confessionibus et spiritualibus Exercitiis laboravit. Cardinalis etiam Sanctae-Crucis, Legatus, octavo quoque die ei confitebatur; sed cum ex nimiis laboribus aegritudinem capitis contraxisset, ejusdem Cardinalis consilio, valetudinis recuperandae gratia, ad balnea quaedam prope Montem Politianum se contulit; et stillante supra caput aqua, multo melius habere coepit. Nec tamen omnino ibi otiosus fuit; nam et Sacramenta aliquando ministrabat, et pauperes quasdam virgines, ex eleemosynis aliorum, qui simili distillatione utebantur, vestiendas curavit; et in villa quam frater Cardinalis habebat (Vivum vocant) spiritualia Exercitia tam ipsi fratri Cardinalis, quam ejus uxori, dederat, et generales eorum confessiones audierat. Ad Montem Politianum deinde se conferens, multis idem beneficium contulit; et inter alios tribus sororibus Cardinalis Sanctae-Crucis Exercitia spiritualia exhibuit, et cum multorum confessiones, et non paucas generales vitae totius, audivisset, plurimosque in spiritualibus meditationibus exercitatos reliquisset, et juxta suum statum reformationi serio vacantes, Bononiam rediit, ubi toto eo anno, copiosa admodum messe, versatus est; et ejus opera spiritualia Exercitia, praesertim primae hebdomadae, quae generales confessiones sequebantur, latissime utriusque sexus personis patuerunt; nam aliquando duodecim simul in hujusmodi exercitationibus versabantur. Monialibus etiam cujusdam monasterii, quod mutuis discordiis, cum civitatis scandalo, dissidebant, utilem operam praebuit. Concionabatur interim Pater Franciscus Palmius, et confessionibus etiam plurimis vacabat; nam P. Salmeron, dies noctesque, in his quae ad Concilium perlinebant, occupabatur; licet enim sessiones non fierent, congregationes tamen erant continuae, et praeter ea quae de Sacramentis dicta sunt, etiam de indulgentiis et purgatorio agebatur. Habuerat Pater Salmeron, et aliquando exercebat, potestatem a Legato Sanctae-Crucis acceptam, absolvendi aliquos, qui in lutheranorum errores inciderant; aliquos enim divina Bonitas ad saniorem mentem revocabat. Dixit etiam suam sententiam idem Salmeron de Missae sacriticio per biduum, et quidem cum summa auditorum satisfactione, si unquam alia de re ea contigerat. Aliquorum item nobilium confessiones, quos Dominus movebat, ut a tenebris peccatorum et haeresum interdum pedem referrent, audiebat. Cardinalis tamen cum studiis et laboribus ipsum opprimi animadverteret, quod diu congregationes urgebant; injunxit ut a summariis quibusdam conficiendis, quae ipsi commiserat, abstineret. Quamvis autem, admonente P. Ignatio, sollicite locum aliquem idoneum Societati quaerebant, nullum tamen, qui instituto nostro quadraret, invenerunt, licet Cardinalis ipse Sanctae-Crucis suam eis operam obtulisset. Interim in Sanctae Luciae templo, tam multis Sacramenta administrabantur, ut in festo Natalis Domini sexcenti fere sacram Communionem acceperint; et non pauci, qui vel in haeresi occulte vixerant, vel ob lectionem librorum haereticorum gravibus excommunicationibus irretiti erant, Ecclesiae unitati restituti sunt; nec defuit ex primaria nobilitate, qui in Exercitiis spiritualibus proficeret. 178. In this year Fr. Francis Palmius, who formerly was a student of the Society, and saw to it that the College should start some works of pious persons, in the month of June consecrated himself totally to the Society. Thus the man who was thought well of by other members of the Society obtained from the Lord the same grace of a vocation along with them. Fr. Paschase came to Bologna from Faenza (where he left a good reputation, and a strong desire for him to stay there), and he worked in the vineyard of the Lord during all of Lent with great success hearing confessions and giving the Spiritual Exercises. Also Cardinal Santa Cruz, a Legate, went to confession to him every week; but when he had contracted a pain in his head from too much work, at the advice of the same Cardinal, in order to recover his health, he went to some baths near Montepulciano; and when water was poured over his head he felt much better. But he was not completely idle there, for at times he administered the Sacraments, and he also provided clothes for some poor girls from the donations from others who were using the same water treatment. In the villa which the brother of the Cardinal had (they call it Vivum) he gave the Spiritual Exercises both to the brother of the Cardinal and to his wife, and then he heard their general confessions. In addition he went to Montepulciano and helped many people; among others, he gave the Spiritual Exercises to three sisters of Cardinal Santa Cruz; and when he had heard the confession of many people, not a few of which were general confessions of their whole life, and had left several people well versed in spiritual meditations, and had brought about the serious reformation according to their state in life, he returned to Bologna, where he was busy for the whole year bringing in a very abundant harvest. And through his work the Spiritual Exercises, especially those of the First Week, which are followed by a general confession, were given frequently to persons of both sexes, for sometimes twelve people at the same time made the Exercises. He also gave much assistance to the nuns of a certain convent, which was divided, in a scandalous way, because of mutual discord. Meanwhile, Fr. Francis Palmius was preaching, and he also heard many confessions; for, Fr. Salmeron was occupied day and night with the affairs pertaining to the Council. For, although no sessions were being held, still there were continuous committee meetings, and besides what had been said about the Sacraments, they were also considering indulgences and purgatory. Fr. Salmeron had, and sometimes exercised, authority received from the Legate Santa Cruz of absolving those who had fallen into the errors of the Lutherans; for the divine Goodness was calling some back to a more healthy mind. The same Salmeron also gave his ideas about the sacrifice of the Mass during the space of two days, and he did it to the great satisfaction of the hearers, if he ever touched on some other matters. However, the Cardinal noticed that he was overburdened with studies and projects, because the congregations were demanding too much, so he ordered him to stop composing the various summaries that he had commissioned him to make. Although at the urging of Fr. Ignatius they were carefully seeking a suitable place for the Society, still they found nothing appropriate for our Institute, even though Cardinal Santa Cruz himself offered his assistance. Meanwhile, in the church of St. Lucy the Sacraments were administered to so many people that on the feast of Christmas almost six hundred received Holy Communion. And not a few who either lived secretly in heresy or had incurred an excommunication for reading heretical books were restored to the unity of the Church; and there were not lacking those among the nobility who made progress in the Spiritual Exercises. [11. Ut supra ad n. 177; et Paschasius Broet Ignatio, sine die, sed 1547, Bononiae.
As above at number 177; and Paschase Broet to Ignatius, without the precise day, but in 1547, from Bologna.] v1_167-190latin 1547A 179. Recesserat Bononia, et quidem bona cum venia Cardinalis Sanctae-Crucis, P. Jacobus Laynez, postquam et ille, et alii tres, scilicet Claudius, Salmeron et Canisius suas sententias dixerant; et PP. Claudio et Salmerone in Concilio manentibus, fere medio mense Junio cum Canisio viae comite, qui sub autumnum Romam vocatus est, Florentiam pervenit, et in ecclesia cathedrali ad frequentissimum auditorium coepit concionari, magna cum omnium satisfactione. Quamvis autem ad habitationem, hospes antiquus, doctor Joannes de Rosis, medicus, domum suam ctomnia necessaria humaniteradmodum exhibebat, et alii permulti offerebant, existimavit tamen Pater Laynez ad Dei gloriam et majorem aedificationem fore, et nostrae vocationi magis consonum, si in aliquo hospitali habitarent; et sic in hospitali Sancti Pauli, quod in civitatis commodo loco situm est, di versati sunt, et ex oblatis eleemosynis a D. Petro de Toledo, expensis, ut putabatur, Ducissae vivebant. Concionatus est P. Laynez in octava Sancti Joannis, eo enim tempore magna cum devotione ea civitas verbum Dei audire solebat. Et primo quidem die de ipso Sancto Joanne, sequentibus autem diebus de his, quae Joannes concionabatur, scilicet, de regno Dei et de modo ad illud perveniendi; et ut ipse Laynez fatetur, peculiare Dei auxilium, supra id quod sperabat, imo et optabat, accepit. Affirmabatque P. Frusius se nihil absolutius vel audivisse, vel se auditurum sperare, in spiritu, doctrina et omnibus aliis, quam fuerunt illae conciones. Quamvis dies essent feriati, crescebat tamen et numerus, et attentio, et satisfactio auditorum, imo et admiratio ac, ut creditur, fructus (ut dicere viderentur ore vel corde, nunquam loquutus est homo sicut homo ille, inquit idem Frusius), tam ecclesiasticorum quam saecularium; et praeter morem, ut ultra octavam progrederetur, ipsum rogabant. Canonici praeterea cathedralis Ecclesiae, ut in suo templo in sequenti quadragesima concionaretur urgebant. Plurimi et quidem diligentissime locum aliquem idoneum ad Collegium instituendum quaerebant: et quidem, dum concionabatur, sex vel septem loca ei obtulerunt. Complures etiam primae notae homines apud Ducem ac Ducissam, ut quid rarum et insolitum ejus conciones commendabant, unde illi admodum laetati, suam operam etiam offerebant. Signum etiam percepti fructus fuit, quod post octavam Sancti Joannis sollicite multi et inter alios Alexander Strozzius, ut concionari et praelegere aliquid populo inchoaret, vel in cathedrali Ecclesia, vel Sancti Laurentii, urgebant. Viri etiam primarii et inter alios Vicarius, et D. Stephanus Columna, qui militiae Princeps apud Ducem erat, ejus opera uti in rebus gravioribus coeperunt. Cum autem canonici pecuniam, pro more suo, in eleemosynam offerrent, et quamvis ipse recusa, ret accipere, nihilominus ipsi urgerent, in eo tandem convenerunt, ut ea pecunia in pauperum eleemosynam dispensaretur, et ut praepositus capituli dispensator esset; quod etiam ad aedificationem cessit. In ipso autem hospitali et celebrandi et confessiones audiendi commodum locum habebant. Julii decima septima post meridiem, primam epistolam canonicam Sancti Joannis in cathedrali Ecclesia praelegere coepit; nec infrequentius habuit auditorium, quam cum in octava Sancti Joannis concionaretur, nec minus fructus sperabat. In tribus etiam vel quatuor monasteriis monialium, virorum gravium rogatu, coepit concionari. Nomine autem Ducis cum ab eo peteretur, ut in sequenti quadragesima in cathedrali Ecclesia concionaretur, se id facturum recepit. Concionari nihilominus perrexit diversis in locis, et crebro aliquando id facere necesseerat, ut etiam quorumdam confessiones audire. Cum autem instante Perusino Episcopo, P. Ignatius ad Laynez scripsisset, ut in illam civitatem se conferret, graviter id admodum amici florentini ferebant; quarta tamen die Septembris populo post lectionem valedixit rediturus brevi omnino. Supra tria hominum millia esse videbantur, qui ad lectiones accedebant, et magna aviditate, qua verbum Dei audiebant, fructum ex eo se percipere ostendebant. 179. Fr. James Laynez departed from Bologna, and he did it with the blessing of Cardinal Santa Cruz, after he and three others, namely, Claude, Salmeron and Canisius, had given him their opinions; and while Fathers Claude and Salmeron remained at the Council, about the middle of June with Canisius as his companion, who was called to Rome in the fall, he arrived in Florence, and he began to preach to huge crowds in the cathedral to the great satisfaction of all. Although for a dwelling an old friend, Dr. John de Rosis, who was a physician, very kindly offered his house and everything necessary, and many others offered similar things, still Fr. Laynez thought it would be more for the glory of God and edification of others, and more in accord with our vocation, if they lived in a hospital; and so they lodged in the hospital of St. Paul, which is located in a convenient place in the city, and they lived from the alms offered by Dr. Peter de Toledo, provided, it was thought, by the Duchess. Fr. Laynez preached during the octave of St. John, for during that time the city was accustomed to hear the word of God with great devotion. On the first day he preached about St. John himself, but on the following days about the themes in John, namely, about the kingdom of God and about how to obtain it; and as Fr. Laynez admits, he received the special help of God, beyond what he had hope for or even desired. And Fr. Frusius said that he had never heard anything more perfect, or even hoped that he would hear it, regarding the spirit, doctrine and everything else which those sermons contained. Although they were ferial days, still the number and attention and satisfaction grew, and the admiration and the fruit (as they seemed to say vocally and with their heart — a man has never spoken like that man, as Frusius said) both for ecclesiastics and for the lay people. And contrary to the custom, they asked him to continue preaching after the octave. Moreover the canon of the cathedral urged him to preach in their cathedral during the following Lent. And many were seeking eagerly for a suitable place to establish a College. And so, while he was preaching, they offered him six or seven places. Also several influential men with the Duke and Duchess commended his sermons as something rare and unusual, and so they also happily offered their help. A sign also of the produced fruit was that, after the octave of St. John, many and among them Alexander Strozzius urged him to preach and give a lecture on something to the people either in the cathedral or in the church of St. Laurence. Also important men and among them the Vicar, and Dr. Stephen Columna, who was the head of the army for the Duke, began to use his help in grave matters. But when the canons, as was their custom, offered him money as an alms, and although he refused to accept it and still they urged him to accept it, finally they reached an agreement that the money should be given to the poor as an alms, and that the head of the chapter should be the dispenser of it; this also contributed to their edification. Now in the hospital they had a good place both for the celebration of Mass and to hear confessions. In the afternoon of the seventeenth of July he began to lecture on the first letter of St. John, and he had a large audience from which he hoped for no less fruit than when he preached during the octave of St. John. Also at the request of some important men he began to preach in three or four convents of nuns. When in the name of the Duke he was asked to preach in the cathedral in the following Lent, he said that he would do it. Nevertheless he continued to preach in various places, and often it was also necessary for him to hear some confessions. But when Fr. Ignatius, under pressure from the Bishop of Perugia, wrote to Laynez that he should go to that city, his friends in Florence were very unhappy about that, but on the fourth day of September he said goodbye to the people after his lecture, but he said that he would return soon. There were more than three thousand people who came to the lectures, and from the great eagerness with which they heard the word of God they showed that they were getting much fruit from them. [12. Laynez Ignatio, Florentiae, 2 Julii; mense Augusti; 24 Septembris 47, et 29 Januarii 48.
Laynez to Ignatius, from Florence, July 2; during the month of August; September 24, 1547 and January 29, 1548.] v1_167-190latin 1547A 180. Cum autem Perusium pervenisset, ut P. Ignatius injunxerat, Legato et Episcopo , imo et ipsi civitati, aliquem de Societate nostra petentibus gratificari cupiens, statim ad Legatum se contulit ( aberat enim Episcopus ) et benigne ab eo, et primariis aliis viris exceptus, in hospitali voluit divertere; et quamdiu curia Pontificis ibi erat, et tempus vindemiae homines avocabat, potius aliquid praelegendum, quam concionandum Legato visum est. Sermonem ergo Domini in Monte interpretari coepit, auditorum frequenti numero et in dies crescente, quamvis id temporis (occiso Placentiae D. Petro Aloisio, Summi Pontificis filio), res perturbatae satis essent prout, nomine Collegii doctorum, Julius Oradinus, litteris ad Patrem Ignatium datis testabatur; et ipsa civitas, et Legatus, magna cum aedificatione et gloria Dei, tum Sacrae Scripturae lectionibus, tum concionibus ( ad quas postea est invitatus ), tum confessionibus, tum aliis pietatis operibus Societati consuetis proficiebat. Unde id ab Ignatio contendebant, ut ad conciones in adventu habendas ibidem Laynez relinqueretur; sed Florentinis promissio facta id impediebat. Episcopus quidem erat id temporis Mediolani, sed officiosis litteris ad Ignatium, et ad ipsum Patrem Laynez, quod sibi gratus fuisset ejus labor et ad perpetuum aliquod opus se propensum habere animum significat; et nobiles quidam et pii homines, qui privatim ab eo orandi et meditandi rationem instituebantur, et civitas ipsa, post bellum et a Pontifice castigationem, humilior et ad profectum magis disposita erat, et ad id ipsum propendere videbatur; hoc igitur initium fuit benevolentiae peculiaris Perusinae urbis erga Societatem. Unde amici quidam post aliquot annos, memores hujus Patris, Collegium Societatis nostrae expetierunt et obtinuerunt. 180. But when he arrived in Perugia, as Fr. Ignatius had ordered, wishing to please the Legate and the Bishop, and indeed the city itself, who were asking for someone from our Society, he went immediately to the Legate (because the Bishop was out of town), and being kindly received by him and by some of the important men, he wanted to reside in the hospital. And as long as the curia of the Pontiff was there, and the time of harvest kept the people busy, it seemed to the Legate that a lecture should be given rather than a sermon. Therefore, he began to explain the Lord’s Sermon on the Mount, with a large number of hearers that grew each day, although at that time (because Peter Aloysius, the son of the Sovereign Pontiff, had been killed in Perugia) the city was disturbed politically, so that Julius Oradinus, in the name of the College of doctors, bore witness to this with a letter sent to Fr. Ignatius. Nevertheless the city itself, and the Legate, with great edification and the glory of God made progress both by the lectures on Holy Scripture, by the sermons (for which he was invited later), by the confessions, and by the other works of piety usually done by the Society. Therefore they requested this from Ignatius, namely, that he would leave Laynez there to give sermons during Advent. But the promise given to the Florentines hindered this. Indeed, at the time the Bishop was in Milan, but with official letters to Ignatius, and to Fr. Laynez himself, he said that he was very pleased with his activities and that he was thinking about some perpetual work. And some nobles and pious men, who had been trained by him in private to pray and to meditate, and the city itself, after the war and the chastisement by the Pontiff, was more humble and more disposed toward improvement, and seemed to be inclined to that very thing. Therefore, this was the beginning of the special benevolence of the city of Perugia towards the Society. Hence certain friends, after some years, being mindful of this Father, sought and obtained a College of our Society. [12. Ut praecedenti n. 179.
As in the preceding note in number 179.] v1_167-190latin 1547A 181. Primo vere hujus anni missus est Florentiam P. Andreas Frusius cum Hieronymo Otello, diacono, et initio quidem non invenerunt ostium admodum apertum ad Societatis ministeria exercenda, et aliquandiu ad superius dictum, Joannem de Rosis, medicum diverterunt. At cum in monialium monasteriis quibusdam exhortationes facere coepissent, et, adventante sancta hebdomada, passionem etiam Domini die Veneris Sancti praedicassent, jam talenti expendendi initium aliquod fecerunt. Cum ergo P. Andreas in quodam templo concionaretur, populum invitavit, ut ad Christianam doctrinam addiscendam veniret, vel suos mitterent ad parochialem ecclesiam Sancti Pauli, quae ipsis ad hoc et ad confessiones audiendas oblata erat. Post vespertinum igitur officium, magna eo conveniebat hominum multitudo, tam adultorum, quam puerorum, et ter in hebdomada P. Andreas catechistae munere fungebatur. Invisebant etiam hospitalia ad aegrotantium consolationem. Hieronymus autem in cluobus locis, extra et prope urbem concionabatur, et ex villis vicinis frequens auditorum concursus ad verbum Dei audiendum aderat, qui Hieronymum, necdum sacerdotem, ad Missas dicendas et ad audiendas confessiones urgebant; quod in causa fuit ut de eo ad sacerdotium promovendo P. Ignatius cogitaret. Dederat autem ei Vicarius facultatem per totam dioeccsim praedicandi, sicut et aliis de Societate, quam, benevolentiae gratia, propria manu scribere voluit. In confraternitatibus etiam, ad quas convenire solet florentinorum magna multitudo, conciones varias habuit. Adjuvabat interim in Christiana doctrina docenda P. Andream, postquam ille ex suggestu ea, quae oportebat, declaraverat. Principes ipsi bene animati erga Societatem erant, ac Ducissa praesertim ex quo, initio hujus anni, a quodam de Societate aliqua in scriptis acceperat, quae ad animae ipsius aedificationem et commune bonum pertinebant. In colloquiis etiam familiaribus P. Andreas primarios aliquot viros et consolari et juvare in spiritu coepit; Exercitiis etiam spiritualibus aliquos excolere et ad meliora promovere idem aggressus est, et tanta in quibusdam vitae mutatio facta fuit, ut dexterae Excelsi omnino videretur. Datum, mense Junio, in urbis medio templum Hieronymo Otello, ut qui eatenus in monasteriis verbum Dei praedicaverat, in frequentia civitatis eodem munere fungeretur; et quidem tam frequens accessit auditorium, ut brevi de commutando templo in aliud capacius agendum fuerit; et ejus auditores serio de vitae mutatione (prout a quibusdam auditum est) agebant. Civibus etiam aegrotantibus, ad eos animandos et consolandos, aderat; in tertio die Pentecostes tantopere auditores Hieronymus commovit, ut magnis cum fletibus populus vocem ad Dei misericordiam implorandam simul extulerit. Egit quidem eo fere tempore D. Petrus de Toledo cum praeposito ecclesiae Divi Joannis, penes quem est cathedrali Ecclesiae concionatorcm providere, de Patre Laynez Bononia evocando, ut in tota octava (sicut superius dictum est) concionaretur. Erat autem tam fervens in praedicando Hieronymus, ut cum summo mane in ecclesia quadam extra muros, quae Sancti Chyrici dicitur, fuisset concionatus, secundam concionem, in ecclesia Montis-Coelii dicta, ante meridiem, tertiam autem a prandio in consueto templo Sanctae Mariaede Ricci dicebatur, haberet. Et fuit inter mulieres, quae ipsum avide audire solebant, una, et quidem dives, nec deambulando assueta, quae omnibus tribus concionibus interesse voluit. Confraternitas quaedam tam libenter eum sequebatur, ut cum per quasdam constitutiones impedirentur confratres in aliis piis occupationibus, ne ad ipsum audiendum venire possent, ipsas constitutiones immutaverint, ut ejus concionibus frui possent. Coactus demum fuit in templum D. Michaëlis, ut magis amplum, conciones transferre, quas ne post adventum quidem Patris Jacobi Layncz intermisit. Cum autem per hujusmodi labores, quia corpori etiam per abstinentiam macerando dabat operam, pallidior et macilentior factus esset; unus hospes et amicus noster, medicus, ad P. Ignatium scripsit, obtulitque suam operam, si ei Hieronymi cura, quod ad corpus attinet, committeretur. Offerebatur eidem Hieronymo a capitulo Collegiatae ecclesiae Sancti Laurentii, quae suggestum habet insigne, templum ipsorum ad praedicationem adventus, et multa pollicebantur ; ille tamen ad superiorem negotium rejecit, et interim apud Sanctum Michafilem concionari pergebat; et nihilominus per villarum ilorentinarum ecclesias ac pagos vicinos cum’aedificatione et optimo odore Societatis concionari non omittebat, et cum per has significatum esset, quod inde alio recessurus erat, satis moleste discessum ejus ferebant; et Sancti Michaiilis parochus copiosum ex concionibus fructum provenire testabatur, et in festo Assumptionis Beatae Virginis ducentos et quinquaginta ad communionem se admisisse; multi etiam ad communionem singulis mensibus suscipiendam adducti erant. Pater autem Andreas Frusius ex scripto Patris Laynez primam epistolam canonicam Sancti Petri frequenti cum auditorio interpretari coepit; militibus etiam quibusdam et aliis personis spiritualia Exercitia proponebat. 181. Now in the first part of this year Fr. Andreas Frusius and Jerome Otello, a deacon, were sent to Florence and in the beginning they did not find the door very open for the exercise of the Society’s ministries, and for some time they stayed with the physician mentioned above, John de Rosis. But when they began to give some exhortations in a few convents of nuns and, during Holy Week, preached on the passion of our Lord on Good Friday, then they found a beginning to use their talents. Therefore when Fr. Andreas preached in a certain church, he invited the people to come and learn Christian doctrine, or that they should go to the parish church of St. Paul, which had been given to them for this purpose and for the hearing of confessions. Therefore, after Vespers, a large crowd of people gathered there, both of adults and of children, and three times each week Fr. Andreas taught them catechism. They also visited hospitals to console the sick. Jerome preached in two places outside and near the city, and a large crowd coming from the nearby villages was present to hear the word of God. They wanted Jerome, who was not yet a priest, to say Mass for them and to hear their confessions. It was for this reason that Fr. Ignatius thought about advancing him to the priesthood. The Vicar had given him permission to preach throughout the whole diocese, as he did for other members of the Society, and out of his benevolence he wanted to write this out with his own hand. He also gave various sermons to the confraternities in which a large number of Florentines were accustomed to gather together. He also helped Fr. Andreas in his teaching of Christian doctrine, after he had explained what was necessary from the elevated platform. Therefore, the important men were well disposed towards the Society, and especially the Duchess, since at the beginning of this year she had received some writings from a member of the Society, which pertained to the common good and edification of her soul. In friendly conversations also Fr. Andreas began to console and help spiritually some leading men of the city. He also undertook to give the Spiritual Exercises to some men and to urge them to strive for perfection, and such a change of life took place in them that it seemed to be a sign of the right hand of the Most High. In the month of June a church in the middle of the city was given to Jerome Otello, so that the one who so far had preached the word of God in monasteries could now perform the same function for the population of the city. But such a large audience appeared that immediately it was found necessary to move from the church to a larger place; and his hearers seriously adopted a change of life (as was heard from some who were present). He also visited sick citizens in order to encourage and console them. On the third day after Pentecost Jerome moved the hearers so much that the people all together with great bewailing raised their voice to implore the mercy of God. Now at almost the same time Dr. Peter de Torres was working with the prefect of the church of St. John, whose responsibility it is to provide a preacher for the cathedral, to bring Fr. Laynez back from Bologna so that he would preach during the whole octave (as was said above). But Jerome was so ardent in his preaching that when he had preached early in the morning in a church outside the walls, which is called St. Christopher, he gave a second sermon, before noon, in a church called Heavenly Mountain, and after lunch in the usual church, which was named for St. Mary de Ricci. And there was among the women, who wanted eagerly to listen to him, one rich lady, not accustomed to go walking, who wanted to attend all three sermons. A confraternity followed him so eagerly that, when the members were impeded by some rules concerning other pious occupations from being able to come to listen to him, they decided to change the rules so they could enjoy his sermons. Then he was forced to move the sermons to the church of Dr. Michael because it was much larger, so that they could continue after the arrival of Fr. James Laynez. But since through these many labors, because he punished his body by fasting, he became paler and thinner, one of our friends, a medical doctor, wrote to Fr. Ignatius and offered his assistance, if he would grant to him the care of Jerome, in matters pertaining to the body. A church for preaching during Advent was offered to the same Jerome by the head of the collegiate church of St. Laurence, which has a remarkable pulpit, and they promised him many things. He, however, rejected the above proposal and in the meantime continued to preach at the church of St. Michael. And still he did not stop preaching in the churches of the Florentine villages and towns with edification and with the good odor of the Society. And when it was made known to them that he was going to depart from there, they were not happy about his leaving them. The parish of St. Michael testified that it had gained an abundant fruit from his sermons, and on the feast of the Assumption of the Blessed Virgin two hundred and fifty people received Communion; many also had decided to receive Communion every month. Also Fr. Andreas Frusius, using the writings of Fr. Laynez, began to give lectures on the first letter of St. Peter to a large audience; he also gave the Spiritual Exercises to some soldiers and other persons. [13. Andreas des Freux, Ignatio, Florentiae, 16 Aprilis ; Bartholomaeo Ferron, 23 ejusdem mensis et 21 Maii et 2 Julii 47.
Andreas Frusius to Ignatius, from Florence, April 16; to Bartholomew Ferron, April 23, May 21 and July 2, 1547.] v1_167-190latin 1547A 182. Interim cum Cardinalis Augustanus ab Imperatore Carolo V, post victoriam de haereticis Principibus in Germania reportatam, suae Ecclesiae restitutus esset, per litteras Patrem Claudium in Germaniam revocabat; de quo idem Cardinalis Augustanus ad P. Ignatium scripsit, si unquam alius utilis Germaniae aliquando fuisset, eum P. Claudium his tempo, ribus esse, tantumque posse in posterum praestare, ut nihil Deo gratius facere Societas, quam ipsum remittere in Germaniam, possit. Jam enim introductum se ait in Ecclesiam augustanam, ubi et celebrare coepit et concionari; sed ad Dei et Sanctae Sedis apostolicae honorem, et Sanctae Ecclesiae exaltationem necessarium Claudii adventum et operam affirmat. Hujus tamen reditus hac, quae subdetur, occasione impeditus fuit. Dux Ferrariae Hercules, ab Archidiacono mutinensi, qui Guido de Guidonibus dicebatur, eidemque Duci a confessionibus fuerat, interrogatus fuit, an qui tam multos haberet ministros, per quos suae ditionis gubernationem, reditus ac bona temporalia administraret, an, inquam, haberet aliquem, qui in his, quae ad animae suae salutem pertinerent, consilium ipsi sanum atque auxilium dare posset. Respondit Dux eum lacrymis, se habere neminem, et rogavit eumdem Guidonem ut omni sollicitudine unum aut alterum sibi mittat in his, quae ad spiritum pertinent, exercitatum, et in his, quae ad doctrinam et conscientiae nodos solvendos attinent, instructum, quia omnino vitae mutationem facere constituebat, et talis viri arbitrio omnia, quae ad animam pertinent, se facturum in se ipso et sua ditione pollicebatur; nec aliud se ab eo expetere, quam ut veritatem in omnibus ipsi libere dicat. Promisit Guido suam operam et statim animum ad Societatem adjecit, et ex tribus, unus ei occurrebat admodum idoneus futurus, scilicet, Pater Laynez, Paschasius vel Claudius; quia tamen benevolentia magna Societatem prosequebatur, non prius unum eorum Duci nominavit, quam ad P. Ignatium scriberet. Scripsit igitur; et quia Ducissa ex regio quidem sanguine Principum Galliae, sed in haereticorum erroribus versata erat, gallum aliquem Patrem idoneum magis fore existimare se subindicavit. Cum autem Pater Ignatius Societatis operam non defuturam Duci, optime de se merito, significasset, et rem penes eum totam reliquisset, magna cum laetitia Guido P. Claudium Jaium Duci suggessit, quem rumor ille episcopatus non admissi illustriorem majorisque auctoritatis apud multos fecerat. Dux autem per suum oratorem animi sui propositum Summo Pontifici significavit, ille vero perlibenter Claudium Duci concessit. Scripsit ergo, Pontificis nomine, Cardinalis Farnesius Cardinali Sanctae-Crucis, Concilii Legato, hanc esse Summi Pontificis voluntatem, ut Patrem Claudium, quandocumque ejus opera a Duce Ferrariae requisita esset, ad eum ex Concilio mitteret; neque enim ei Principi, ad Dei honorem et animae suae ac suorum subditorum auxilium, hoc postulanti, id negare potuisse, pro paterno affectu, quo Summus Pontifex eum prosequebatur. Dux etiam ipse, his Roma litteris acceptis a Legato, Claudium petiit sub finem Julii. Quamvis autem ejus opera et P. Salmeronis, post discessum Patris Layncz, satis Legato utilis esset in his quae ad Concilium pertinent, nihilominus Claudium Duci concessit, postquam uterque de iis quae ad purgatorium, atque indulgentias et Missae sacrificium attinent, sententiam dixissent, et summarium quoddam de rebus ad praedictas materias pertinentibus ex parte confecissent. Pater autem Ignatius, ab eodem Claudio consultus quomodo se gerere cum Duce deberet, officiosis verbis animi sui desiderium inserviendi cum tota Societate Duci Ferrariae, qui primus inter Principes saeculares, ipsis in initiis nascentis Societatis eam suo favore et opera juvisset, significat; et hanc de ipso benemerendi occasionem libentissime amplectendam esse, inserviendi pro gratitudinis debitae ratione Suae Excellentiae; et quod ad modum attinet procedendi, sive per praedicationem, sive per catechismi explicationem, sive alia spiritualia Exercitia, unicam esse responsionem; scilicet, quandoquidem a Sua Sanctitate ad Ducem sit missus, ut ejus opera ille utatur in his, quae ad Dei gloriam esse judicaret, et in omnibus ab ipso Duce se dirigi sinat, et pro Superiore eum habeat in his, quae ad Dei obsequium, ipsius ac subditorum auxilium pertinent, quamdiu Ferrariae fuerit; quod si ipse libertatem permitteret, curaret ut ipse quibuscumque vellet pietatis operibus, pro instituti nostri ratione, vacaret. Bona ergo cum venia Legatorum de Monte et Sanctae-Crucis (cum quibus convenit, ut quando de rebus novis agendum esset in Concilio, rediret), Ferrariam die Sancti Laurentii pervenit; cum autem Duci litteras Cardinalis Sanctae-Crucis obtulisset, humaniter ab ipso exceptus est; qui eidem significavit, quod ad negotia pia, et ad alios et ad se pertinentia, ipsum evocasset. Interim autem in hospitali Sanctae Annae et pauperibus infirmis, consolatione et auxilio spirituali indigentibus, et externis etiam in confessionibus et spiritualibus Exercitiis , operam navavit. Cum autem ageretur de omnium hospitalium ferrariensium unione, congregationibus quorumdam ecclesiasticorum et saecularium nobilium, ea de re agentium, intererat. Dux autem et habitationem commodam in ipso hospitali, et omnia abunje suggeri jussit. In quodam autem pio loco puellarum orphanarum, multas utriusque sexus hominum confessiones audivit multisque Eucharistiae sacramentum ministravit ; conciones etiam ibidem habere coepit, cum gratum id esse Duci (a quo id opus institutum fuerat) intelligent; nec tamen deerat quotidiana messis in amplo illo Sanctae Annae hospitali; brevi autem in orphanarum ecclesia, quae Sancta Maria de la Rosa dicitur, auditorum frequentia contineri jam non poterat. Crescebat interim crebro confitentium et communicantium numerus; adivit etiam Episcopum, qui Cardinalis Salviatus erat, qui omnem suam auctoritatem eidem communicans, perlibenter quamdiu Ferrariae versaretur, eius opera usus est. In colloquiis etiam familiaribus multis et consolationem et auxilium in Domino afferebat; nec in uno hospitali solum pauperibus consolationem et auxilium Sacramentorum impendebat. Fatebatur multo majore cum consolatione, se inter foetorem atque aerumnas aegrotantium in xenodochio, quam inter odores curiae versari. 182. Meanwhile, when Cardinal Augustine was restored to his Church by the Emperor Charles V, after his victory over the heretical Princes in Germany, by a letter he called Fr. Claude back to Germany. About him the same Cardinal Augustine wrote to Fr. Ignatius, saying that if ever anyone was useful to Germany, it was Fr. Claude at this time, and in the future he could offer so much that the Society could not do anything more pleasing to God than to send him back to Germany. For he said that he had already been introduced to the church of Augustine, where he began to celebrate Mass and preach; and he said that the arrival and work of Fr. Claude was necessary for the honor of God and of the holy Apostolic See, and the exaltation of the Holy Church. His return, however, was hindered by the situation mentioned below. Hercules, the Duke of Ferrara, was asked by the Archdeacon of Modena, who was called Guido of the Guidonians, and was of the same mind with the Duke, whether someone who has so many ministers through whom he administers his territory, money and temporal goods, whether, I say, he has someone who could give good advice and help to him in the things that pertain to the salvation of his soul. The Duke replied with tears that he had no one, and he asked the same Guido that he should send someone to him experienced in the things pertaining to the spirit, and also learned in the things that concern doctrine and the solving or problems of conscience. He said this because he had decided to make a complete change in his life, and he promised that he would do everything pertaining to his soul according to the advice of such a man in his own personal life and in his government. And he said that he sought nothing else from that man except that he say to him freely what is the truth in all things. Guido promised his help and immediately he directed his thoughts to the Society, and of the three, any one of them seemed to him to be suitable, namely, Fathers Laynez, Paschase or Claude; but because he treated the Society with great benevolence, he did not propose one of them to the Duke before he had written to Fr. Ignatius. Therefore he did write; because the Duchess was of the royal blood of the kings of France, but caught up in the errors of the heretics, he indicated slightly that he thought French Father would be more suitable. But when Fr. Ignatius said that the help of the Society would not be lacking to the Duke, a good friend, and that he left the whole matter in his hands, happily Guido suggested Claude Jay to the Duke, whom the rumor of the refused bishopric had made more illustrious among many people. Then the Duke through his ambassador made his mind known to the Sovereign Pontiff, and he very willingly allowed the Duke to have Claude. Therefore, in the name of the Pontiff Cardinal Farnese wrote to Cardinal Santa Cruz, a Legate of the Council, this decision of the Sovereign Pontiff that he should send Fr. Claude from the Council, whenever his assistance was considered necessary by the Duke of Ferrara. For he could not deny this to the Prince, who was requesting it for the honor of God and for the help of his own soul and the soul of his subjects because of the paternal affection with which the Sovereign Pontiff regarded him. The Duke also, having received the letter from Rome from the Legate, asked Claude to come towards the end of July. Now although his work and that of Fr. Salmeron, after the departure of Fr. Laynez, was very useful to the Legate in things pertaining to the Council, nevertheless he agreed to let Claude go to the Duke, but he did so after both of them had given their ideas on the matters that pertain to purgatory, and indulgences and the sacrifice of the Mass, and after they had completed a summary of the ideas pertaining to those subjects. But Fr. Ignatius, having been consulted by Claude as to how he ought to conduct himself with the Duke, with kind words signified his desire with the whole Society of serving the Duke of Ferrara, who was the first ruling Prince in the beginning of the young Society to help her with his favor and assistance. And he said that this opportunity of helping him should be eagerly embraced as a way of showing our gratitude to His Excellency. And then he said with regard to how to proceed, whether through preaching, or through the explanation of the catechism, or other spiritual exercises, there should be one response, namely, since he is being sent by His Holiness to the Duke that he should do what he judged to be for the glory of God, and allow himself to be directed in all things by the Duke himself, and to have him as his Superior in the things that pertain to the service of God and assistance to him and his subjects, as long as he was in Ferrara. And he also said if the Duke gave him permission, he should devote himself to whatever works of piety he wished to do according to the nature of our Institute. Therefore, with the permission of the Legates de Monte and Santa Cruz (with whom he agreed that he would return, when it was necessary to treat new things in the Council) he arrived in Ferrara on the feast day of St. Laurence. When he gave the letter of Cardinal Santa Cruz to the Duke, he was kindly received by him; and said to him that he had called him to do pious works pertaining to others and to himself. In the meantime, in the hospital of St. Anne he rendered assistance both to the poor sick people, who were in need of consolation and spiritual help, and also to outsiders by hearing confessions and giving them the Spiritual Exercises. But when there was a discussion about the union of all the hospitals in Ferrara, he was present at the meetings of the ecclesiastics and secular nobles who were dealing with this matter. The Duke ordered that a suitable dwelling should be provided for him in the hospital and everything he needed. In a certain pious place for orphaned girls he heard many confessions of people of both sexes, and he administered the Sacrament of the Eucharist to many. He also gave sermons there, since he knew it was pleasing to the Duke (who had established that work); and he also offered Mass daily in the large hospital of St. Anne. But after a little time the large number of hearers could not be contained in the church of the orphans, which is called Maria de la Rosa. In the meantime, the number of those going to confession and receiving Communion constantly increased; he also visited the Bishop, who was Cardinal Salviatus who, in giving him all his authority, very willingly made use of his help for as long as he remained in Ferrara. Also in his friendly conversations with many people he provided them with consolation and assistance in the Lord; and he brought consolation and the help of the Sacraments to the poor not in just one hospital. He confessed that he experienced much more consolation among the bad smells and sufferings of the sick in the hospital than he did among the good odors of the court. [14. Hercules, Ferrariae Dux, Ignatio, de P. Claudio Jaio, 30 Julii; Cardinalis Farnesius Ignatio, de Jaio Ferrariam mittendo, Pontificis jussu et Ducis desiderio, 23 Julii; Ignatius Tridentum Jaio, mense Augusti 47.
Hercules, Duke of Ferrara, to Ignatius about Fr. Claude Jay, July 30; Cardinal Farnese to Ignatius about sending Jay to Ferrara, by the command of the Pontiff and the wish of the Duke, July 29; Ignatius to Jay in Trent during August 1547.] v1_167-190latin 1547A 183. Cum autem praefectus hospitalis Sancti Pauli, praeesset etiam ecclesiae Sanctae Felicitatis, suos hospites rogavit, ut quandoquidem Hieronymus aliquandiu in paroecia Sancti Michaëlis verbum Dei proposuisset, suis etiam apud Sanctae Felicitatis templum praedicaret. Insigne illud templum est et amplum, et cum ibidem Hieronymus concionaretur, ut numerus ita etiam auditorum fructus augeri potuit. Nec distantia locorum, aut ventus, aut pluvia auditores, quin eo se conferrent, impediebat. Complures etiam alii parochi ejusdem operam in suis ecclesiis expetentes, in festis praesertim, quae ab ipsis celebrari solebant, eum invitabant; eis autem, qui primi operam ipsius petebant, concedere solitus erat; et postquam conciones adventus cum fructu absolvisset, Pratum, quod est oppidum vicinum Florentiae, ad sacros ordines suscipiendos missus est. 183. [15. Videtur hic deesse aliquid; nam ex abrupto redit ad Otellum misso Jaio. (Nota in ora paginae apposita.)
Something seems to be missing here; for, abruptly he returns to Otello without mentioning Jay. (A note at the top of the opposite page.)] Now since the head of the hospital of St. Paul was also the pastor of the church of St. Felicity, he asked his guests [16. Laynez et Otellum.
Laynez and Otello.] that, since Jerome at times had preached the word of God in the parish of St. Michael, he should also preach to his own people in the church of St. Felicity. That is a large and remarkable church, and when Jerome preached there, as the number so also the fruit in the hearers could be increased. Neither the distance, nor the wind, nor the rain prevented the listeners from coming there. Also many other parishes wanted his presence in their churches and invited him to preach, especially on the feast days that were accustomed to be celebrated by them. So he was wont to reply positively to those who were the first to ask him. And after he had finished the sermons of Advent in a fruitful manner, he was sent to Prato, which is a town near Florence, in order to receive Holy Orders. [17. Ut supra ad n. 179.
As above at number 179.] v1_167-190latin 1547A 184. Cum Cardinalis Sanctae-Crucis intellexisset Perusium mittendum esse Patrem Laynez, rogavit, ut etiam Eugubium (qui episcopatus ipsius curae commissus erat) accederet; distat enim Perusio viginti tantum milliaribus; cum autem ibidem undecim tantum dies commoratus esset, sex habuit conciones, Vicario petente, in monialium Cardinali subditarum monasteriis, de rebus ad earum vocationem spectantibus. Et quidem, ut Vicarius testatus est, non poenitendo cum fructu in eo laboravit, nunquam enim res hujusmodi moniales se audivisse aut intellexisse fatebantur. Sed etiam ad populum habuit conciones, tam frequenti auditorio, ut ne tempore quidem quadragesimae tantus ad verbum Dei audiendum concursus fieri soleat; de his etiam dubiis, quae conscientias aliquorum sollicitas habebant, consultus, et de aliis ad Sacras Scripturas pertinentibus, sic respondit, ut mira cum consolatione sit omnibus satisfactum; quod patuit ex muneribus (quamvis non admitterentur) et aliis modis, quibus animi sui benevolentiam cives testabantur. 184. When Cardinal Santa Cruz knew that Fr. Laynez was to be sent to Perugia, he asked that he also go to Gubbio (the episcopacy of which was under his care); for it is about twenty miles from Perugia. And when he had stayed there for only eleven days, he gave six sermons, at the request of the Vicar, in the convents of nuns subject to the Cardinal about things pertaining to their vocation. And surely, as the Vicar testified, he labored with no little fruit, because the nuns admitted that they had never heard or understood matters of this kind. He also preached to the people, with such a large audience that such a large crowd was not accustomed to hear the word of God even during the time of Lent. And having been consulted concerning the doubts that bothered the consciences of some people, and other things pertaining to the Holy Scriptures, he responded in such a way that he gave satisfaction and consolation to all. This was evident from the gifts (which were not accepted) and other things with which the citizens showed their good will towards him. v1_167-190latin 1547A 185. Quia etiam cives Montis Politiani a P. Ignatio obtinuerant, ut saltem in ipso transitu aliquid consolationis spiritualis Pater Laynez ipsis impenderet, recedens Eugubio, eo se contulit, et tribus continuis diebus populo, cum magna ipsius satisfactione concionatus est, et semel in quodam monasterio ordinis Sanctae Clarae; contulerunt etiam cum ipso aliqui, quae ad ipsorum conscientias pertinebant; plurimorum etiam confessiones audivit. Archipresbyter, vir primarius ejus civitatis, semper concionibus intererat, magnamque erga Societatem benevolentiam prae se ferebat. Aliquem ex nostris certe ad tempus aliquod sibi adesse magnopere expetebat. Ideo cum Florentiam Laynez pervenisset, licet sancte occupatum Patrem Andream Frusium in Sacrae Scripturae lectionibus et concionibus, ac aliis pietatis functionibus, pro more Societatis, invenisset, mittendum tamen ad eam civitatem existimavit ; ipse vero cum Hieronymo Florentiae substitit, qui quidem Hieronymus in dominicis adventus, mane apud Sanctum Laurentium cum satis frequenti auditorio, a prandio vero apud Sanctam Felicitatem, reliquis autem hebdomadae diebus, diversis in monasteriis, concionabatur. Ipse vero P. Jacobus Laynez dominicis et festis diebus in cathedrali Ecclesia, quinque hominum millibus, ut referebant, audientibus, concionabatur; et ex utriusque concionibus non consolatio solum, ac satisfactio, sed fructus etiam non vulgaris est consequutus. Quod ex parte attentio, et promptitudo ad eleemosynas in opera pia ipsis commendata faciendas, et ad sacramentum Confessionis et Communionis major solito frequentia, et ecclesiasticorum ad vivendi formulam vocationi suae consentaneam reductio testabatur. In monasterio etiam monialium aliquando et ipse P. Laynez concionabatur, et mirum in modum religiosae mulieres , ac praesertim monasterii cujusdam hospitali Sancti Pauli ( ubi nostri divertebant) conjuncti, magnam vitae mutationem, et in sui cognitione ac vera obedientia progressum, ut quae illis praeest affirmabat, fecerunt, adeo ut renovatae in spiritu sibi omnino viderentur; in hospitali etiam ipso, tam pauperes, quam ministri, qui eis inserviebant, et peccata confitebantur crebrius quam solebant, et concordiam inter se majorem retinebant, et demum majores in spiritu progressus faciebant. Ipso die Conceptionis Beatae Virginis, postquam in summo templo concionem habuisset P. Laynez, rogatu praefecti arcis, toti praesidio militum, ipso praefecto ac ejus uxore et familia praesente, hispanice concionatus est; et quidem cum magna omnium spirituali consolatione; et jam inde ab eo tempore complures milites ad Patrum habitationem se conferentes, vitae mutationem, et se ad Poenitentiae sacramenta crebro accessuros, promittebant. Multi, postquam casus conscientiae cum Patre Laynez contulissent, quae ab ipso significabantur, juxta Doctorum sententiam, esse ad salutem necessaria, tam in restitutionibus quam in aliis rebus magni momenti, se facturos pollicebantur. Arcessiti etiam ab aegrotantibus vel consolationis, vel confessionis gratia, suam illis operam praestabant, et vitae mutationem post sacramentum Confessionis serio et ipsi pollicebantur. Offerebantur sex vel septem loca Societati, quamvis nullum eorum Laynez admisit, cum ad nostri instituti ministeria minus idonea viderentur. Concionibus adventus magna cum aedificatione populi absolutis, omniumque infirmorum hospitalis ac ministrorum confessionibus auditis, aliorum plurimorum, et inter caeteros totius fere domus Ducissae, confessiones P. Laynez audivit; nam ab ipso die Nativitatis, usque ad ultimum Decembris in hunc pium laborem, cum magna domus illius consolatione, non intermissis confessionibus, incubuit; et a praesidio militum arcis invitatus, id ipsum militibus praestitit. Dum haec gerebantur, Alexander Strozzius, vir magnae apud Ducem auctoritatis, et Societatis nostrae valde studiosus, Ducem hortatus est, ad Collegium aliquod in sua ditione inchoandum; et cum suam operam Dux obtulisset, affirmabat idem Alexander, in renovatione studiorum, quae Pisis brevi facienda erat, initium ejusmodi Collegii in illa civitate se sperare. 185. Also because the citizens of Montepulciano obtained from Fr. Ignatius that at least in his journey Fr. Laynez would bring them some spiritual consolation, after leaving Gubbio he went there, and for three whole days he preached to the people to their great satisfaction, and once in a convent of the order of St. Clare. Some people spoke with him about matters of conscience and he also heard the confessions of many persons. The Archpriest, a leading man of the city, was always present at his sermons, and he showed great benevolence towards the Society. He greatly desired that one of our members would be there for a certain length of time. Therefore, when Laynez arrived in Florence, although he found Fr. Andreas Frusius occupied in a holy manner in giving lectures on Holy Scripture and in preaching, and in other pious functions according to the custom of the Society, nevertheless he thought that he should be sent to that city; but he remained in Florence with Jerome; the latter was preaching on the Sundays of Advent, in the morning in the church of St. Laurence with a very large audience, after lunch in the church of St. Felicity, but on the remaining days of the week in various monasteries. But Fr. James Laynez on Sundays and feast days preached in the cathedral church to an audience of about five thousand people; and from the sermons at both times the result was not only the consolation and satisfaction of many people, but also considerable fruit. Partly their attention and promptitude in giving alms to pious works, the greater than usual frequency in the reception of the Sacraments of Confession and Communion, and the restoration of the way of living for ecclesiastics that is required by their vocation bear witness to this. Also on one occasion Fr. Laynez preached in a convent of nuns, and in a wonderful way the religious women, and especially of a certain convent connected with the hospital of St. Paul (where ours were staying), made a great change of life, and progress in self-knowledge and true obedience, so that the one in charge said that they seemed to him to have experienced a complete renewal in the spirit. In the hospital itself, both the poor patients and those who were serving them confessed their sins more often than usual, and they established more unity among themselves, and also made more progress in the spirit. On the day of the Annunciation of the Blessed Virgin, after Fr. Laynez had preached in the largest church, at the request of the chief of the fortress he preached in Spanish to the whole garrison of soldiers, while the chief and his wife and family were present; and this was done with the great spiritual consolation of all. After that time many of the soldiers came to the dwelling of the Fathers, and promised that they would make a change in their life and that they would receive the sacrament of Penance often. Many of them, after consulting with Fr. Laynez about matters of conscience, promised that they would do what he recommended as being necessary for salvation according to the teaching of moral theologians, both with regard to restitutions and other things of importance. Also he was approached by the sick seeking either consolation of wishing to make a confession, so he helped them and they promised seriously to make a change in their life after receiving the sacrament of Confession. Six or seven places were offered to the Society, but Laynez accepted none of them, because they seemed to be less suited to the ministries of our Institute. When the sermons of Advent were finished with great edification of the people, and when he had heard the confessions of all the sick in the hospital and also nurses there, Fr. Laynez heard the confessions of many other people, and among them were almost the whole household of the Duchess. For, from Christmas day until the end of December he dedicated himself to this pious work, to the great consolation of that household, and he did not omit to hear the confessions. And having been invited by the commander of the fortress, he did the same thing for the soldiers. While these things were being done Alexander Strozzius, a man of great authority with the Duke and a very good friend of our Society, urged he Duke to establish a College in his domain; and since the Duke offered his assistance, the same Alexander said that, during the renewal of studies which was to take place soon in Pisa, he hoped that there would be the beginning of such a College in that city. [18. Laynius Ignatio, 24 Septembris 47, et 29 Januarii 48.
Laynez to Ignatius, September 24, 1547, and January 29, 1548.] v1_167-190latin 1547A 186. Nec poenitendus etiam fructus, tam in populo, quam in monasteriis ex praedicatione P. Hieronymi Otelli fuerat consequutus, et ad sequentis quadragesimae conciones, a canonicis Sancti Laurentii et praefecto Sanctae Felicitatis expetebatur; cum autem ad suscipiendos ordines Pistorium mitteretur, et Prati Episcopum invenisset (quod oppidum decimo milliario, tam Florentia, quam Pistorio distat) ibidem apud Episcopum mansit, et a canonicis et ab ipso Episcopo rogatus, in summo templo concionatus est, cum paulo ante alio in loco id fecisset; et a prandio in duobus monialium monasteriis idem praestitit et quidem coram ipso Episcopo, qui non mediocrem inde fructum sperabat. 186. And no small fruit, both in the people and in the monasteries, was the result of the preaching of Fr. Jerome Otelli, and the same thing occurred because of his sermons during the following Lent, which were requested by the canons of St Laurence and the prefect of Saint Felicity. But when he was told to go to Pistoia, and he found the Bishop of Prato (this city is about ten miles from both Florence and Pistoia) there, he stayed with the Bishop, and having been asked by the canons and the Bishop himself, he preached in the cathedral, since shortly before he had preached in another place; and after lunch he did the same thing in two monasteries of monks, and he did it in the presence of the Bishop, who hoped for no small fruit from his sermons. [19. Andreas Frusius Ignatio, 2 Julii 47.
Andreas Frusius to Ignatius, July 2, 1547.] v1_167-190latin 1547A 187. Pervenit P. Andreas Frusius Montem Politianum calendis Decembris, qui amanter ab Archipresbytero et aliis exceptus est; et ut suis litteris Archipresbyter testabatur, tantum spiritualis consolationis ac beneficii ex P. Andreae praesentia acceperunt, ut nec ipse nec civitas illud unquam oblivioni essent tradituri ; et tamquam a Deo missum se eum excepisse scribit, quia eo tempore venit, cum sollicite inter amicos et patronos aliquem, qui ibi concionarctur, Archipresbyter quaereret ; et ut ex improviso advenit, ita Iructus statim cerni visus est. Acciderat quippe ut qui concionator eo adventu futurus erat, aliqua verba prima Dominica Adventus diceret, propter quae necessario debuit Florentiam se conferre, ut Duci, penes quem male audiebat, satisfaceret ; instituerunt ergo ut P. Andreas conciones ejus loco prosequeretur ; quod non solum libenter ille praestitit sed ter etiam in hebdomada, quae populo illi valde opportuna videbantur, praelegit; et quamvis populus vehementer in ipsum affectus sit, ipse tamen Archipresbyter prae caetcris illi devinctus erat, et tantopere in spiritu profecit, ut omnino Deum ejus cor tetigisse videretur ; magna is apud suos erat auctoritate, ejusque exemplum magni momenti futurum erat. Cum autem P. Andreas ex suggestu suam operam his, qui privatim ea uti vellent, obtulisset, multi ad eum confessionis gratia, quinque autem aut sex ut in meditationibus spiritualibus exercerentur, venerunt; quos Pater, et alios etiam, qui se ad id ipsum disponebant, adjuvisset plurimum, si a P. Ignatio, qui ejus opera ad res alias, ad universalius Dei obsequium pertinentes, indigebat, Romam non fuisset evocatus. Agebat Archipresbyter cum ipsa civitate de loco quodam magnae devotionis Societati offerendo, et tam graviter Patris Andreae discessum tulit (miro enim affectu illi adhaeserat) ut diceret se velle Monte Politiano recedere, quia ejus absentiam tolerare non posset. Praeter ea quae dicta sunt, antequam Monte Politiano P. Andreas recederet, concordiam quamdam magni momenti inter aliquos dissidentes, et alia pietatis opera paucis illis diebus conficienda curavit. 187. Fr. Andreas Frusius arrived in Montepulciano on the first day of December, and he was received kindly by the Archpriest and others. And as the Archpriest bears witness through his letters, the received such spiritual consolation and help from the presence of Fr. Andreas that neither he nor the city would ever forget him. And he writes that he received him like someone sent by God, because at the time he arrived, the Archpriest was looking eagerly among friends and patrons for someone who would preach there; and so it happened unexpectedly that his desire was going to be fulfilled. For it had happened that, the one who was going to be the preacher during Advent, said something on the first Sunday of Advent because of which he had to go to Florence in order to satisfy the Duke, who had heard bad things about him. Therefore they decided that Fr. Andreas should give the sermons in his place. He not only willingly offered to do this, but he also gave some lectures three times a week, which seemed very helpful to the people. And although the people were strongly affected by him, the Archpriest himself among others was close to him and made such great progress in the spirit that it seemed that God completely touched his heart. He had great authority among his own people, and so his example turned out to be very important. Now when Fr. Andreas offered his help to those who wished to consult him privately, many came to him for Confession, and five or six to make the Spiritual Exercises. The Father said that he would help them, and others also who wanted to be trained by him, if he were not called back to Rome by Fr. Ignatius, who needed his assistance for some other things pertaining to the universal service of God. The Archpriest dealt with the city about offering a certain place of great devotion to the Society, and he took the departure of Fr. Andreas so seriously (for he was greatly attached to him) that he said he wanted to leave Montepulciano, because he could not bear his absence. Besides what has already been said, before Fr. Andreas left Montepulciano, he brought about harmony of great importance among some dissidents, and he also did some other works of piety during those few days. v1_167-190latin 1547A 188. Hoc anno Collegium Patavinum duodecim vel quatuordecim collegiales habuit, et praeter studia, quibus operam dabant, complures ex scholasticis ejus universitatis in spiritualibus Exercitiis, et in Sacramentorum ministerio, sicut alios etiam ex ea urbe juvare nitebantur, nec sine fructu proximorum ibidem, vel solo exemplo, vel colloquiis familiaribus, versabantur ; diebus autem dominicis et festis major ad eos Confessionis et Communionis gratia fiebat concursus ; unus eorum qui in rebus spiritualibus exercebatur, cum retraheretur ab amico quodam, non solum ejus suasionibus non cessit, sed absolutis, magno cum fructu, suis exercitationibus, alios ad easdem, offerendo et habitationes et expensas, invitabat. 188. During this year the Paduan College had twelve or fourteen students, and besides their studies, with which they were occupied, they strove to help many of the students of the University with the Spiritual Exercises, and with the administration of the Sacraments, as they did also for other people in the city. And they worked not without fruit of their neighbors, either by their example alone or by friendly conversations. However, on Sundays and feast days a larger crowd came to them for Confession and Communion. One of them who was trained in spiritual matters, when he broke off a relationship with a certain friend, not only did not give in to his pleas, but after he had completed the Exercises with great fruit, he invited others to do the same and offered to provide them with room and board. v1_167-190latin 1547A 189. Inter eos qui ex eo Collegio hoc anno egressi sunt unus fuit P. Elpidius, qui aliis praefuerat, et suo loco P. Petrum Fabrum flandrum, ex P. Ignatii praescripto, superiorem reliquit. Alter etiam ab eodem Collegio egressus est, P. Stephanus Baroellus, qui Bassanum se contulit, ubi jam Pater Laynez semel atque iterum concinnando, optima verbi Dei semina, et quidem in terram bonam, non pauca seminaverat. Coepit autem Stephanus tum praedicationi, tum etiam confessionibus audiendis vacare; puerorum etiam non exiguam multitudinem in spiritualibus rebus juvare studuit; sed Exercitia peculiari cum fructu multorum proposuit; Sanctum Sacramentum Eucharistiae ducentis et amplius personis communicabat; confraternitati cuidam Sancti Viti, quae piis operibus egregiam operam navabat, Sacramenta sunt ab eo administrata; monialibus etiam prodesse studuit. Sed quod prae caeteris aedificationi fuit, illud erat, quod cum magna rerum temporalium penuriam ipse pateretur, multaeque occasiones pecuniam sumendi sese offerrent, nihil unquam accepit, ne de his quidem quae ad ipsum, domum mittebantur. Nec solum conciunibus monasteria aliosque in melius provehere conabatur, sed etiam familiariter colloquendo, et in scriptis aliqua ipsis bene vivendi documenta praebendo; tantoque affectu inulti, qui ab eo instructionem spiritualem habebant, hominem prosequebantur, ut et patrem et matrem, qui ipsum genuerant, benedicerent. Et moniales aliquae fletibus et votis ad Deum missis (una, inter caeteras, per annum nudis pedibus incedere promiserat) eum in confessarium impetrare studuerunt. Quo in monasterio sine paupertatis observantia prius vivebant, et jam dudum ad Sacramenta non accesserant; sed cum ei confessae fuissent, sic Deus earum oculos aperuit et cor immutavit, ut magnis Dei donis coeperint abundare, et suspiriis ac lacrymis de praeterita vita compunctae, in spiritu renovatae sunt, et quidquid proprium haberent abdicantes, magnos dein in spiritu progressus fecerunt. Cum autem Bononiam inde evocaretur, et Postridie Nativitatis Sanctae Mariae Virginis proficisci deberet, tam multi eum confessionis gratia urgebant, ut aliquot dies praeterea ibidem haerere ut satisfaceret omnibus debuerit; multos praeterea cum ad peccata et vitia relinquenda et virtutes sectandas juvisset, bonis civitatem auctam reliquit. Cum autem Venetiis et Patavio transisset, et aliqui ipsius opera et colloquiis in ipso itinere profecissent, Bononiae etiam concionibus, et confessionibus, et spiritualibus Exercitiis tradendis aliquandiu occupatus fuisset, Romam, quo evocatus fuerat, multum laboris in itinere passus, se contulit. 189. Among those who left the College this year was Fr. Elpidius, who had been in charge of others, and in his place he left as superior Fr. Peter Faber, a Fleming, according to the directive of Fr. Ignatius. Someone else also left the same College, Fr. Stephen Baroelius; he went to Bassano, where already Fr. Laynez, by preaching again and again, had planted not a few excellent seeds of the word of God, and it was in good ground. Stephen began to preach and also to hear confessions; he also helped not a small number of boys in spiritual matters, but he proposed the Exercises to many people with good results. He also administered the Holy Sacrament of the Eucharist to many persons; the Sacraments were administered by him to a certain Confraternity of St. Vitus, which was very much involved in pious works, and he also did what he could to help nuns. But what, in addition to other things, was edifying, was that when he suffered great penury of temporal things, and many occasions presented themselves of receiving money, he never accepted anything. Not only with his sermons did he try to improve monasteries and other persons, but also by speaking in a friendly way with them, and by offering them in writing certain documents to help them live better. Many of those who received spiritual instruction from him were so grateful to him that they even blessed the father and mother who had given him life. And some nuns, having poured out tears and vows to God (one of them promised to go bare foot for a year), were eager to have him as their confessor. In this convent previously they lived without the observance of poverty, and for a long time they had not received the Sacraments; but when they had confessed to him, God so opened their eyes and moved their hearts that they began to abound in great gifts of God, and repenting with sighs and tears concerning their past life, they were renewed in spirit, and so they got rid of all personal property and then made much progress in the spirit. But when he was summoned from there to Bologna, and he was scheduled to leave the day after the Nativity of the Blessed Virgin Mary, so many came to him to go to confession that he had to stay there for a few more days in order to take care of all of them. Moreover, when he had helped many persons to give up their sins and vices and to live a life of virtue, he left the city in good shape. But when he passed through Venice and Padua, and some were helped by his work and conversations during the journey itself, he was also busy for some time with sermons in Bologna, with hearing confessions and giving the Spiritual Exercises. At length he arrived in Rome, to which he had been summoned, after having endured many labors in the journey. v1_167-190latin 1547A 190. Cum sacerdos quidam, nomine Sylvester Landinus, Romae in adversam valetudinem venisset, et in ea satis impatienter et morose se gessisset, diligenter quidem P. Ignatius curavit, ut sanitati restitueretur; quoniam vero parum aedificationis, cum aegrotaret, bonus ille sacerdos reliquisset, ut domum suam se conferret Ignatius injunxit, non quidem omnino a Societate hominem dimittens; sed tamen ille, conscius impatientiae suae, id timebat. Et tandem vir alioqui valde bonus, correctionem Patris admittens, Malgratum Sarzanensis dioecesis, quae patria ipsi erat, confirmaturus interim valetudinem se contulit, dubius animi an eum P. Ignatius in Societatem revocaturus esset; quo in dubio, data opera, correctionis gratia, relictus erat. Toto in itinere optime se gessit, partim concionando (partim privatis colloquiis ad bene vivendum alios exhortando), partim confessiones audiendo; et quidem cum fructu non poenitendo, laboravit. Lucae vir quidam primarius domum suam in Societatis usum offerebat, alii cives pecuniam ei non solum offerebant, sed et recedenti post tergum projiciebant, cum Lucae eum detinere non possent; noluit tamen eam admittere; alii saltem ut equum ad iter acciperet petebant; nec deerant qui dicerent, “sequar te quocumque ieris „. Cum Massam pervenisset, sacerdotem quemdam, Rochum nomine, spirituali amicitia sibi conjunctum invenit, egregie illum quidem occupatum in aegrotantibus, in pauperibus et orphanis juvandis. Qui licet centum et quinquaginta pagorum vel oppidulorum curam gereret, ex Sancto Paulo lectionem unam Massae quotidie praelegebat, et noctu ad orationem homines, et ad elee- mosynas et jejunia inducebat. Hanc ille curam P. Sylvestro relinquere optabat, ut ipse alibi praedicaret, si Patri Ignatio id probaretur, quamvis alioqui messis satis copiosa P. Sylvestro non deesset. Coepit enim is in praecipuo templo ibi concionari, et cum multis modis ei pecuniam obtrudere conarentur, cum magna eorum aedificatione eam rejecit. Monialis quaedam, quae sexdecim annos extra monasterium vixerat, facultate quadam a Sede Apostolica non bene obtenta, cum ipsi confiteri vellet, antequam eam admitteret, promissionem ab ea redeundi ad suum monasterium (a quo reditus ejus expetebatur) exegit; et post confessionem, Rochus ille, suis expensis, Parmam, ad juum monasterium decenter reducendam ab se recepit. Cum quidam monachus, ordinis Sancti Augustini, populo errores quosdam praedicasset, et inter caeteros, quod Beatissima Virgo non solum in peccato originali concepta fuisset, sed venialitcr etiam peccasset, publice hominem reprehendit, unde populus illum deseruit, nec se talia auditurum in posterum promisit. Sarzanam deinde veniens, pacem inter quosdam patres et filios, qui vicissim sibi manus inferre voluerant, conciliavit. Malgratum postea, inde in patriam suam perveniens, afflictum admodum invenit populum, quem tempestas horrenda, ipso die Sanctae Magdalenae anno 1546, sic vastaverat, ut nec vineas, nec arbores, nedum fructus relinqueret, et vix quatuor annis sperabatur ex eis ullus fructus. Consolari ergo per Sacramenta sancta homines curavit, et paulatim, ut singulis diebus festis aliqui ad communionem accederent curavit. Commodus illi ad praedicandum locus datus est, et tam laici, quam ecclesiastici ejus opera uti expetebant, et a suis malis consuetudinibus recedebant. Fuit qui cum triginta annos concubinam tenuisset, eam a se tandem abjiciens, Sylvestrum sequi volebat; et plurimi alii in illis locis, a Castilione (quod oppidum est in ditione Florentiae) usque ad Pontemtremulum, ei se conjungere in divino obsequio optabant, et reditus suos ecclesiasticos in communi conferre parati erant. Archipresbyter Malgrati, qui plures quam viginti ecclesias habebat sub cura sua, uno die, cum Missa nova diceretur, ut ter concionaretur, ab eo obtinuerat, ex tota illa provincia hominibus eo convenientibus, primo quidem, mane apud populum ante Missam novam ; secundo, in novi sacerdotis domo post sacrum, in platea quadam ramis desuper operta, ubi sacerdotes eum laicis auditores erant ; tertio autem, post vespertinum officium, ubi soli sacerdotes erant, dimisso populo, ubi de reformatione, et de constitutionibus ad eam pertinentibus est actum, et ut alicui id curae injungeretur, qui observationem curaret; et se contentos fore dixerunt, dummodo P. Sylvester eam curam exerceret, nec detrectare potuit constitutionum conficiendarum munus. Et postmodum, quatuor jam in locis sacerdotes ad confessionem et communionem populum adducere octavo quoque die coeperunt, et concionandi officio ipsi etiam fungebantur. Cum autem in festo Assumptionis Beatae Virginis, in saltationibus et aliis parum ad Dei honorem pertinentibus populus terere tempus esset solitus, tota multitudo ad conciones et vespertinum officium in ecclesia fuit deducta. Ter eo die Pater Sylvester condonatus est, et quia ad confessionem multi permoti fuerant, in diem sequentem illae differendae fuerunt; ait etiam non solum confessionibus et concionibus messem uberem ibi paratam esse, sed et martyribus, cum circa ea loca pessimi haeretici versarentur, qui nullum haberent ciborum delectum diebus Veneris et quadragesimae, purgatorium et venerationem Sanctorum negarent, nec signo Crucis se munire, nec Pater, aut Ave Maria, aut alias orationes dicere vellent; erant etiam qui infernum esse negarent, et Missarum Sacrificia impedirent, detestarentur Summum Pontificem et Cardinalium Collegium. Stringebat homines Sylvester, partim rationibus et auctoritatibus, partim etiam minis; ex suggestu etiam publice eos exagitabat et confundebat, cum eorum peccatum publicum esset; et sic os obturabat hominum ut illi ne hiscere quidem auderent. Sacerdotes ipsi, qui prius parum benevoli erant, arctissimo charitatis vinculo se ei conjunxerunt, et condonari etiam ipsi, et populos ad sacramentum Confessionis et Communionis, octavo quoque die sumendae, hortabantur; propriae etiam vitae reformationi cum laicorum aedificatione dabant operam. Cum ex provincia quadam, quae Garfagnana dicitur, ad verbum Dei praedicandum invitaretur, quod non haberet Patris Ignatii litteras, id facere non est ausus. Non cessabat tamen in vicinis patriae locis, in nundinis, in plateis, et ubicumque hominum fiebant conventus, et etiam in ecclesiis verbum Dei seminare; quod tam gratum erat parochis, ut si quis ex subditis adesse recusaret, minarentur se non amplius eos in ecclesiam admissuros. Accepit tandem a P. Ignatio litteras, quibus in gremio Societatis retineri cum intellexisset, incredibili gaudio perfusus est, et crebra litteris oscula imprimens, genibus flexis gratias egit Deo. Cum enim ob impatientiam de qua supra egi, timeret se a Societate separandum, ut placaret P. Ignatium, plura sacrificia in honorem Dei, Beatae Virginis, et Angelorum, ac Apostolorum obtulerat; et beneficio impetrato, totidem in gratiarum actionem obtulit. Cum autem pergeret in consuetis ministeriis, aliqui religioni se addixerunt utriusque sexus; eleemosynae largius fiebant; concordiae inter dissidentes reconciliabantur; blasphemiae reprimebantur, et festa sanctius observabantur. Cum autem quidam ex clero, reformationi adversantes, non solum contradicerent, sed mortem etiam ei minarentur, significandum eis curavit, se ad martyrium esse paratum, si tali beneficio eum Dominus dignaretur; veritatem interim se semper dicturum, donec ipsi vitam in melius mutarent; proinde spem abjicerent, quod taciturus esset, donec bono vitae suae exemplo populum aedificarent. Domini temporales et spirituales illi favebant, et qui gubernabat ea loca, pro Duce Florentiae, cum uxore et familia ei confessi sunt, ejusque conciones audiebant, etiam in plateis; et de ejus sanctitate et zelo mira apud homines erat existimatio. Scripserunt autem ad P. Ignatium, tam Gubernator, quam Vicarius Episcopi, petentes illum inde non removeat, saltem ad tempus aliquod. Litterarum Gubernatoris summa haec est, quod divina Bonitas per P. Sylvestrum Landinum uberes ibi fructus producat, et quod sit necessaria ejus praesentia, ut consolidentur pietatis certa opera, tam in confessionibus et communionibus frequentandis, quam in concionibus atque lectionibus, in reprimendis blasphemiis, in pace inter multos ineunda, sicut jam inter aliquos est inita, ubi etiam mors aliquorum hominum intervenerat, et aliis pietatis ac misericordiae operibus. Officialis etiam Marchionis de Feleaerro non privatas tantum personas, sed populos ad concordiam per eos redactos affirmat; apostatas ad suam religionem, eo auctore, redeuntes; bonas constitutiones ad peccata publica excludenda factas; aliquos, qui in tenebris vitiorum versabantur, luce boni exempli jam aliis aedificationi esse; quod catechismum edocuerat; et cum tantum diebus festis, et raro, ad Missae sacrificium homines accederent, ejus opera factum esse, ut quotidie frequentes Sacrum audirent. Addit etiam offiialis quod labores indefessus P. Sylvester sustineat, quod quotidie jejunabat, et pane non triticeo, sed ex panico vesceretur et aquae potu uteretur, dies et noctes in proximorum auxiliis occuparetur; quod ejus familiaria colloquia omnis aetatis hominibus essent aedificationis plena; et quod non solum ejus conciones essent maxime fructuosae, verum etiam vitae exemplum et modestia in victu et vestitu, perpetua quaedam esset praedicatio, nec reperiri posse qui tantopere provinciam illam, in magna alioqui necessitate constitutam, supra quam dici possit, consolari ac juvare sic valeret; ideo P. Ignatium obsecrat, ne Patre Sylvestro provinciam illam privet. 190. When a certain priest, named Sylvester Landinus, arrived in Rome in bad health, and in it conducted himself rather impatiently and morosely, Fr. Ignatius tried very hard to care for him so that he would be restored to health. But because that good priest gave little edification while he was sick, Ignatius ordered him to go to his own house, but he did not dismiss him from the Society completely; however, being aware of his own impatience, he had fears about that. And finally the otherwise very good man, having accepted the correction of Fr. Ignatius, went to Malgrate, which was his fatherland, to take care of his health, but he remained doubtful as to whether or not Fr. Ignatius would call him back to the Society. While remaining in this state of doubt, he worked at correcting himself during his stay there. During the whole journey he conducted himself very well, partly by preaching (partly by urging others in private conversations to lead a good life), partly by hearing confessions; and so he worked with no meager fruit. In Lucca a certain leading man offered his house for the use of the Society; other citizens offered him not only money, but as he was leaving the city they threw it at him, since they could not detain him in Lucca, and he did not want to accept it. Others asked him at least to accept a horse for the journey; and there were some who said, “I will follow you wherever you go.” When he arrived in Massa, he found a certain priest by the name of Roch, a brother to him in spiritual friendship, and he was very much involved in helping the sick, the poor and orphans. Although this priest took care of a hundred and fifty villages and towns, daily he gave a lecture on St. Paul in Massa, and in the evenings he urged the men to pray, to give alms and to fast. He wanted to turn this ministry over to Fr. Sylvester, even though a quite abundant harvest was not lacking to Fr. Sylvester elsewhere. For, he began to preach there in a large church, and when they tried in many ways to force money on him, he rejected it to their great edification. A certain nun, who had lived for sixteen years outside the convent, and did not have permission for that from the Apostolic See, when she wanted to go to confession to him, before he would accept her, he demanded a promise from her that she would return to her convent (where her return was desired); and after the confession that Roch, at his own expense, paid for her safe return to her convent in Parma. When a certain monk of the order of St. Augustine had preached some errors to the people, and among others that the Blessed Virgin not only was conceived in original sin, but also sinned venially, publicly he reprimanded the man, and so the people abandoned him, and he promised that they would not hear such things in the future. Then he went to Sarzana, and he established peace among certain fathers and their children, who wanted to harm each other. Afterwards arriving in Malgrate, and from there to his own homeland, he found the people very afflicted, because a horrendous storm, on the feast day of St. Magdalen in 1546, had so devastated the area that it left neither vines, nor trees, to say nothing of fruit, and there was hardly hope that there would be any fruit for four years. Therefore he tried to console the people with the holy Sacraments, and gradually he brought it about that on each feast day some of the people received Communion. A suitable place for preaching was given to him, and both lay people and ecclesiastics wanted to listen to him, and they resolved to give up their bad habits. There was one who, since he had had a concubine for thirty years, finally dismissed her and wanted to follow Sylvester; and many others in those places, from Castiglione (which is a town under the control of Florence) to Pontremoli, said that they wanted to join him in the divine service, and were ready to place their ecclesiastical incomes in common. The Archpriest of Malgrate, who had more than twenty churches under his control, on one day, when an early Mass was said, he obtained agreement from him that he would preach three times, when the people were gathered together from the whole province, first of all, to the people in the morning before the early Mass; secondly, at the dwelling of a new priest after the Mass and in a street covered with branches, where priests with the laity were the listeners; then thirdly, after Vespers and after the people were dismissed, only to priest, where decisions would be made about reformation, and the constitutions pertaining to it, and someone would be put in charge, who would see to their observation. They said that they would be content with this, provided that Fr. Sylvester would take over that responsibility, and could not refuse the task of completing the constitutions. And afterwards, in four places the priests began to bring the people every week to Confession and Communion, and they also performed the office of preaching. However, since on the feast of the Assumption of the Blessed Virgin, the people were accustomed to spend their time in dancing and in other things pertaining little to the honor of God, the whole multitude was brought to sermons and to Vespers in the church. On that day Fr. Sylvester preached three times, and because very many wanted to go to confession, they were postponed to the following day. He also said that not only was an abundant harvest prepared there with sermons and confessions, but also of martyrs, because near that place wicked heretics were active, who deny the value of fasting in Lent, purgatory and the veneration of the Saints; they do not want to make the sign of the Cross, nor do they want to say the Our Father, or the Hail Mary or other prayers. There were those who denied the existence of hell, prevented the Sacrifice of the Mass, and hate the Sovereign Pontiff and the College of Cardinals. Sylvester made an impact on people, partly with reasons and by quoting authorities, partly also with warnings; also from the podium he publicly reproached and disturbed them, when their sin was public; and he so shut up the mouth of men that they did not dare to say even one thing. The priests, who before that were not very friendly to him, joined themselves to him with a tight bond of charity, and they also began to preach, and to exhort the people to receive the sacraments of Confession and Communion every week. They also resolved to reform their life much to the edification of the people. When he was invited by a nearby province, which is called Garfagnana, to preach the word of God, because he did not have permission from Fr. Ignatius, he refused to do it. But he did not cease to plant the word of God in the neighboring places of his homeland, in market places, in the streets, and wherever there was a gathering of people, and also in the churches. And this was so pleasing to the pastors that, if anyone of their parishioners refused to be present, they threatened that they would no longer admit them to the church. At length he received a letter from Fr. Ignatius, from which when he knew he would be kept as a member of the Society, he was filled with incredible joy, and while kissing the letter again and again, he fell on his knees and gave thanks to God. For since because of his impatience, which I mentioned above, he feared that he would be dismissed from the Society, in order to placate Fr. Ignatius he had offered many Masses in honor of God, of the Blessed Virgin, and of the angels and the Apostles. But when he continued in his usual ministries, some persons of both sexes entered the religious life; more alms were given; harmony among dissidents was restored; blasphemies were stopped and the feast days were celebrated in a more holy manner. But when some members of the clergy, opposed to reformation, not only contradicted him but also threatened to kill him, he took care to let them know that he was ready for martyrdom, if the Lord would deign to bestow this gift on him. Meanwhile he said that he would always speak the truth, until they changed their life for the better. Therefore they gave up hope that he would keep quiet, as long as they were edified by the good example of his life. The temporal and spiritual lords protected him, and the man who governed the area for the Duke of Florence, along with his wife and family, went to him for confession, and listened to his sermons, even on the streets; and among the people there was very high regard for his holiness and zeal. Both the Governor and the Vicar of the Bishop wrote to Fr. Ignatius, asking that he should not remove him from there, at least for some length of time. The sum and substance of the Governor’s letter was this, namely, that the divine Goodness, through Fr. Sylvester Landinus, produces abundant fruit there, and that his presence is necessary so that certain works of piety may be consolidated, both in the frequent reception of Confession and Communion, and in sermons and lectures, in stopping blasphemies, in establishing peace among many people, as has already happened among some, where also the death of some men had taken place, and in other works of piety and mercy. Also the Marquis de Feleaerro [20. Sic clare in mss.; sed quis hic Marchio fuerit et an ejus cognomen seu titulus bene itexpressus necne, nullibi adhuc reperire potuimus.
Thus clearly in the manuscript; but who this Marquis was, and whether his name and title are stated correctly or not, we have not been able to confirm.] said that not just private persons, but whole villages had been pacified by him; apostates had returned to their religion because of him; good rules to eradicate public sins had been established; that some who were living in the darkness of vices, by the light of his good example were now edifying others; that he had taught catechism; and since the people attended the sacrifice of the Mass only on feast days, and even did that rarely, as a result of his efforts now daily many people participate in the Mass. The official also adds that Fr. Sylvester works untiringly, that he fasts every day, and he eats bread not made from wheat but from millet, that he drinks only water, and that he is busy day and night helping others; his familiar conversations are full of edification for people of all ages; and not only are his sermons very fruitful, but also the example of his life, his modesty in food and clothing are a constant sermon, and that no one could be found who could so console and help that province, which otherwise was in a state of great need, beyond what could be said. Therefore he implores Fr. Ignatius that he not deprive the province of Fr. Sylvester. [21. Sylvester Landinus Petro Codacio, Margrati, 8 Septembris 47; idem ibidem Polanco, 7 Februarii 48.
Sylvester Landinus to Peter Codacius, from Malgrate, September 8, 1547; the same from the same place to Polanco, February 7, 1548.]