Volume I: 254-270 (1548) – Polanco's Chronicon

v1_254-270latin 1548B 254. Venit Romam P. Sylvester Landinus, cum in illis Hetruriae locis, de quibus supra, et etiam Liguriae, prope Sarzanam, magno cum spirituali fructu versatus esset, et mirum vitae suae, ac doctrinae odorem reliquisset, ac charitatis opera non pauca sic ordinasset, ut eo etiam absente, alii eadem prosequerentur; et quamvis in patria propria versaretur, non domi suae vel suorum consanguineorum, sed in hospitali, licet illis aegre ferentibus, divertere voluit; tanto zelo haereses insectabatur, ut acciderit quadam dominica die, diversis in locis, contra eas sex horas, non poenitendo cum fructu, concionari. Cum ergo Romam venisset, et suae devotioni satisfecisset, Fulginum a P. N. Ignatio missus est, et cum joco Ignatius ei dixisset, ut duos cives fulginates, qui ipsum comitabantur, Sanctos faceret, ad optima quaeque promovere studuit, et alterum eorum, qui Doctor erat, non longe esse a regno Dei et a religionis instituto suscipiendo admonuit: quemdam etiam Abbatem Spoletanum sic permovit, ut abbatiam et animam propriam in manibus P. Ignatii, ejus consilium sequuturus, collocaret ; magister etiam scholae quidam, et canonicus, alius ab Episcopo, caeteris sacerdotibus, ut magister, praefectus, simili modo arbitrio P. Ignatii se commiserunt. Tantopere in confessionibus occupabatur, ut cum ante auroram id munus aggrederetur, usque ad duas noctis horas huic muneri vacandum ei foret; plures enim generales confessiones instituebant; curavit etiam ut multae eleemosynae fierent, et ut pax inter discordes aliquos fieret, qui ex primoribus civitatis erant; Christianam doctrinam diligenter docuit, et Episcopus ipse ex suggestu auditores hortatus est, ut ad eum accederent, qui quotidie legebat, agnoscere se Dei dilectionem erga civitatem illam affirmans, quod aliquem de Societate nostra ad eos misisset, cum non facile sacerdotes hujusmodi alibi possent inveniri. In spiritualibus Exercitiis, quae quibusdam proposuit, multi in spiritu profecerunt; aliquos, qui a peccatis resipiscere nullius persuasione voluerant, per eum Dominus reduxit; aegrotantibus quibusdam sacramento Confessionis subvenit; a compluribus ut octavo quoque die, vel prima dominica mensis confiterentur, obtinuit; et ubi aliquos aegrotantes invisebat, hoc ipsum a domesticis fieri curabat; et ipse plurimos ex his octavo quoque die sacramento Confessionis et Eucharistiae refecit. In concionibus ejus frequentes admodum erant lacrymae auditorum. Episcopus autem, qui fructum uberem ex hujus operarii labore provenientem videbat, non solum charitate peculiari eum complectebatur, sed suam etiam auctoritatem plenam ei commisit. 254. Fr. Sylvester Landinus came to Rome, when he had worked with great spiritual fruit in the region of Etruria, about which we spoke above, and also of Liguria, near Sarzana, and he left an astonishing respect for his life and teaching, and he had started not a few works of charity so that, even in his absence, others continued the same things; and even though he was working in his own homeland, he wanted to stay not with his family or his relatives, but in the hospital, in spite of their opposition. He attacked the heresies with such zeal that it happened on a certain Sunday, in different places, that he preached against them for six hours, with no small fruit resulting. Therefore, when he came to Rome, and had satisfied his devotion, he was sent by our Father Ignatius to Foligno, and he jokingly said to him that the two citizens of Foligno, who were accompanying him, he would make into Saints; he strove to help them as best he could, and one of them, who was a Doctor, was not far from the kingdom of God, and he warned him about entering a religious institute; and he had such influence on a certain Abbot in Spoleto that, in accordance with his counsel, he placed the Abbey and his own soul in the hands of Fr. Ignatius; also a certain teacher of school, and a canon, in a similar way put themselves under the direction of Fr. Ignatius. He was so busy with confessions that, when he began to hear them before dawn, he had to stay there until the evening. For, many people made a general confession; he also saw to it that many alms were given, and that peace was restored among enemies, who were important men of the city. Diligently he taught Christian doctrine, and the Bishop himself from the pulpit urged his hearers to go to him, since he gave lectures daily, affirming that he acknowledged the love of God towards that city. He said that, because God had sent a member of our Society to them, when priests of this kind could not be found elsewhere. Many persons made progress in the spirit by making the Spiritual Exercises, which he proposed to certain persons; some men, whom no one else could persuade to abandon their sins, the Lord brought back through him; he helped some sick persons with the sacrament of Confession; he obtained a promise from many that they would confess once a week or on the first Sunday of the month; and when he visited some sick people, he saw to it that they were taken care of; and he himself strengthened many of these every week with the sacraments of Confession and Communion. During his sermons many tears were shed by his hearers. And the Bishop, who saw abundant fruit coming from the ministry of this worker, not only embraced him with special charity, but he also conferred on him the fullness of his own authority. [1. Polancus Landino, ut litteris ad P. Codacium datis, Codacium ipsum intercessorem apud Sanctum Ignatium agere rogaret, 17 Maii 48; ídem ex commissione domino Raphaeli Augustino, de retinando Finizani, Landino; idem Landino, de Ignatii erga ipsum benevolentia, 2 Junii; idem eidem ut Laynium Florentiae conveniat, 14 Julii; idem eidem, de ministeriis praecipue humilibus exercendis, 25 Augusti; Jacobus Casulanus Sylvestro Landino, 3 Novembris 48. — Litterae historicae, de quibus sub n. 253.
Polanco to Landinus, so that, given the letter to Fr. Codacio, he asks that Codacio himself would be an intercessor with St. Ignatius, May 17, 1548; the same ex commissione to Lord Raphael Augustine, on keeping Landinus in Fizzano; the same to Landinus about the benevolence of Ignatius towards himself, June 2; the same to the same that he meet Laynez in Florence, July 14; the same to the same about exercising very humble ministries, August 25; James Casulanus to Sylvester Landinus, November 3, 1548.Litterae historicae, which are mentioned in number 253.] v1_254-270latin 1548B 255. Hoc ipso anno Stephanus Caposachi Aretinus, magnae exspectationis juvenis, cum ex immoderato studio orationis et castigationis corporis, antequam superiores id animadverterent, valetudinem suam valde afflixisset, partim ut consuleret sanitati, partim ut beneficium ecclesiasticum, quod obtinebat, alicui viro idoneo conferri curaret, in patriam, scilicet, Aretium, se contulit; et dominicis diebus ac festis populum ad bene vivendum hortari, et peculiariter ad crebro confitendum, et communicandum coepit, et quamvis eo tempore, scilicet mense Augusto, homines in fructibus terrae colligendis et reponendis satis essent occupati, magna tamen eorum multitudo ad Poenitentiae sacramentum accessit; alii autem se praeparabant ut post messem id ipsum praestarent; diebus autem Veneris sub vesperam, in Ecclesiam ad orationem simul faciendam populum reducebat, et docuit etiam pueros Dei praecepta et Ecclesiae, et ad ea observanda diligenter est adhortatus. 255. In this year Stephen Caposachi Aretinus, a youth of great promise, when from an immoderate practice of prayer and chastisement of the body, and before his superiors knew about it, seriously had injured his health, partly to recover his health, partly to give to a suitable person a church benefice which he had obtained, went back to his homeland, that is, to Arezzo. And on Sundays and feast days he began to exhort the people to live a good life, and especially to go to Confession and to receive Communion frequently, and although at that time, namely, during the time of August, the people were busy collecting the fruits of the earth and storing them for the future, nevertheless very many of them came for the sacrament of Penance. But others prepared themselves so they could do that after the harvest. But on Fridays, after Vespers, he kept the people in the church to say some prayers, and he also taught the boys the commandments of God and the precepts of the Church, and he exhorted them to observe them diligently. [2. Polancus ex commissione Stephano Caposachi, Bononiam, ut metaphysicam aggrediatur, et de profectione in patriaram ut quod , post preces ad Deura diebus tribus fusas, in Domino expedire sentiat, agat, 17 Maii; idem eidem, de ecclesiasticorum redituum resignatione et de valetudine curanda, 4 Augusti; idem eidem, ut libere possit Romam ire vel alio ubi Collegium sit Societatis, 13 Octobris ; idem eidem, de concionibus et doctrinae christianae expositione ; de operibus misericordiae corporalibus; ne mentali oratione quadrantem horae excedat; et ut libere sive ex emendicato sive ex propio, dum in patria fuerit, vivat, 29 Decembris 48 et 6 Februari 49.
Polanco ex commissione to Stephen Caposachi, in Bologna, that he begin to study metaphysics, and on his journey to his homeland that, after praying to God for three days, he should discern what God wants him to do, May 17; the same to the same on giving up his Church benefice and on caring for his health, August 4; the same to the same that he may freely come to Rome or go to another place where there is a College of the Society, October 13; the same to the same on sermons and on the explanation of Christian doctrine; on the corporal works of mercy; that his mental prayer should not exceed a quarter of an hour; and that he should live freely either from begging or from his own resources while he is in his homeland, December 29 and February 6, 1549.] v1_254-270latin 1548B 256. Interim dum haec in Italia aguntur, versabatur in Germania P. Nicolaus Bobadilla, et curiam Imperatoris Caroli ac Regis romanorum sequens, tum in rebus ad publicum bonum pertinentibus, tum etiam in privatis personis juvandis, utilem operam navabat; et cum Nuncio Sedis Apostolicae familiaris esset, ejus opera, ut pauperum, qui auctoritate Summi Pontificis egebant, negotia expedirentur, cum aedificatione curabat. Omnes fere hispanos, qui Regis romanorum, et magnam Imperatoris curiam sequebantur, et italos etiam, conlitentes audiebat aede eis benemereri, apud principes (qui eum in pretio habebant) studebat. Complures tractatus, ad reformationem religionis in Germania pertinentes, Augustae scripsit, quos ad Cardinales Farnesium et Sanctae-Crucis mittere decrevit. Complures ex Germaniae Principibus penes se habere ipsum cupiebant, sed ad fructum spiritualem potius expedire existimabat, ut quatuor vel quinque menses apud unum, totidem apud alium maneret, et partim praedicando, vel praelegendo aliquid clero, latina lingua, partim colloquiis et vitae exemplo illos juvando, quamvis non sine vitae periculo, multum profici posse existimabat; et si quando id munus utile futurum erat, hoc anno quam utilissimum fore arbitrabatur; recenti enim victoria Caroli V et Duce Saxoniae et Langravio captis, plurimi etiam in Saxonia et Praelati, et Principes, et populi ad religionem antiquam animum applicare incipiebant; et cum tardiores ac frigidiores suapte natura germani censeantur, eo magis aliqui, qui eos ad religionem catholicam sollicitarent, necessarii videbantur; et quamvis Imperator, se non posse nisi paulatim in hoc negotio procedere putaret, volebat tamen esse aliquos, quorum opera et exhortatione Germani incalescerent; et mirum prorsus esse allirmat, tacente Imperatore, et paucis Augustae in vinea Domini laborantibus, quam multi ad veram religionem redeant. Et ut ex litteris eo tempore ex Germania missis constat electores Palatinus et Brandeburgensis, cum suis provinciis, reducti ad Ecclesiae gremium censebantur; cum enim Augustae praedicti Principes essent, simul cum suis uxoribus, omnibus quadragesimae officiis, magna cum devotione, intererant. Reductus etiam credebatur Mauritius Dux, et ad suae ditionis populos misisse, qui eos ad hoc ipsum suo nomine adhortaretur; simul et Brandeburgensis injunxit suis, ut abstinerent in quadragesima ab esu carnium, et confiterentur ac communicarent antiquo et catholico more; et illo ipso anno velle se restituere quidquid Ecclesiae abstulerat, promittebat; et cum die Jovis Sancti, disciplinantium ( ut vocant eos qui se flagellis caedunt) processio, italorum ac hispanorum more, fieret, mirabantur vehementer germani, quod propter nivium et frigoris injuriam id non omitterent; et cum nobiles magnam facum ardentium vim (prout solent) praeferrent, et ab Ecclesia cathcdrali ad hospitale redirent, ac ante domum marchionis Brandeburgensis transirent, ille cum uxore sua profusum sanguinem intuens, multum flere coepit; et cum aliqui lutherani illis dicerent, ne crederent verum esse sanguinem, qui ex corpore fluebat, curavit ad se aliqua indusia sanguinolenta, et flagella etiam adferri, ut certo sciret an sanguis esset. Ulnae etiam plurimi catholico more et confessi sunt, et communicarunt, et ultra septem millia germanorum, ut ferebatur; Missae etiam sacrificium et Eucharistiae sacramentum restitui in Germania coeperat. Agi tunc coeptum est de quadam circa religionem concordia, donec Concilium generale quid tenendum esset constitueret, quam concordiam interim vocabant. Cum autem P. Bobadilla minime hujusmodi concordiam, vel interim, convenire negotio religionis promovendo existimaret, et pro virili ei sese dictis et scriptis opponeret, quamvis in curia Principum plurimis carus esset, a ministris tamen Imperatoris, qui concordiam, ante recessum Caesaris in Flandriam, eonlici cupiebant, jussus est, ipsius Imperatoris nomine, e Germania recedere; et cum alioqui hoc ipsum Bobadilla majors spiritualis fructus gratia sibi in votis esse Patri Ignatio scripsisset, instructum equo et viatico, et aucta ipsius bona existimatione apud Sedem Apostolicam, cui non poterat praedicta concordia non displicere, in Italiam remiserunt. Ignatius vero, causam recessus Bobadilla animadvertens, sic temperavit ejus admissionem in domum romanam, ut nec Pontificii nec Caesariani ministri, qui forte non eadem sentiebant, occasionem reprehendendi ullam invenirent. Cum autem Bobadilla Romae aliquandiu fuisset, et Sacram Scripturam populo praelegisset, a Summo Pontifice cum Episcopo quodam, ut ad dioecesis reformationem eum adjuvaret, missus est. 256. In the meantime, while these things were going on in Italy, Fr. Nicholas Bobadilla was busy in Germany, and following the court of the Emperor Charles and of the King of the Romans, he was offering much assistance both in things pertaining to the common good, and also in helping individual persons. And since the Nuncio of the Apostolic See was friendly, his works, such as those for the poor, and other affairs, which needed the authority of the Sovereign Pontiff, were done expeditiously and with edification. He heard the confessions of almost all the Spaniards, who followed the great court of the King of the Romans and of the Emperor, and also the confession of the Italians, and he was held in high regard by the Princes. He wrote several treatises in Augsburg pertaining to the reformation of religion in Germany, which he decided to send to Cardinals Farnese and Santa Cruz. Several of the Princes from Germany wanted to have him with themselves, but he thought it was more expedient for their spiritual fruit, if he spent four or five months with one, and the same amount of time with another, and partially by preaching, or giving lectures to the clergy in Latin, partly by helping others with conversations and the example of his life, although not without danger to his life, and he thought that he could accomplish a great deal. And if this task was ever going to be useful, he thought it was going to be very useful during this year. For, because of the recent victory of Charles V and the capture of the Duke of Saxony, many Prelates and Princes in Saxony began to return back to the ancient religion; and since by their very nature the Germans are thought to be more cold and remiss than others, those who would attract them to the Catholic religion would have to take that into account. And although the Emperor thought that he could not proceed in this matter except very gradually, still he wanted there to be some by whose work and exhortation the Germans would begin to be warm. And he says it is really amazing, while the Emperor remains silent and few are working in the vineyard of the Lord, how many are returning to the true religion. And as is certain from the letters sent at that time from Germany, the Palatine and Brandenburg Electors, along with their provinces, were thought to have returned to the bosom of the Church. For when the aforesaid Princes were in Augsburg, with great devotion they were present with their wives at all the Church liturgies during Lent. Also Duke Mauritius was believed to have been converted and to have sent someone to the people of his region, who would exhort them in his name to do the same. And at the same time the Duke of Brandenburg ordered his people to abstain from the eating of meat during Lent, and to confess and receive Communion according to the ancient Catholic custom. And in that very year he promised that he wanted to restore whatever he had taken from the Church. And when on Holy Thursday there was a procession of the disciplinarians (as they call those who scourge themselves) in the custom of the Italians and Spaniards, the Germans were greatly amazed that they did not omit it because of the danger of the snow and cold weather. And when the nobles displayed the great power of flaming torches (as they usually do), and walked from the cathedral to the hospital, and passed by the house of the Marquis of Brandenburg, he with his wife saw the profusion of blood and he began to weep abundantly. When some Lutherans said to them that they did not believe it was true blood, which was flowing from the bodies, he asked that some bloody under garments and also scourges be brought to him, so that he might know for sure that it was blood. Several nobles in the Catholic way went to confession and received Communion, and it is reported that more than seven thousand Germans did the same. Also the sacrifice of the Mass and the sacrament of the Eucharist began to be restored in Germany. Then there began to be some discussion about establishing a certain concord concerning religion, until the General Council decreed what must be held in this matter, which concord they called the interim. But since Fr. Bobadilla in no way thought that concord of this kind, or the interim, was in agreement with the duty of promoting religion, and he opposed it with all his strength orally and in writing, although in the court it was favored by many of the Princes; then by the ministers of the Emperor, who wanted the concord to be reached before the departure of Caesar to Flanders, he was commanded, in the name of the Emperor himself, to depart from Germany. And since in other respects Bobadilla, for the sake of greater spiritual fruit, would have written to Fr. Ignatius that this was according to his wishes, having been provided with a horse and traveling money, and with his good reputation increased at the Apostolic See, which was not at all pleased with the planned concord, they sent him back to Italy. But Ignatius, being aware of the return of Bobadilla, limited his admission to the Roman house so that neither the ministers of the Pontiff nor those of the Emperor, who perhaps did not feel the same way about it, would find any occasion for reproaching him. But when Bobadilla had been in Rome for some time, and was giving lectures to the people on Holy Scripture, he was sent by the Sovereign Pontiff with a certain Bishop to help him with the reformation of his diocese. [3. Bobadilla Ignatio, Augustae, 8 Aprilis 48
Bobadilla to Ignatius, from Augsburg, April 8, 1548.] v1_254-270latin 1548B 257. Erat hoc anno P. Leonardus Kessel nostrorum, qui Coloniae versabantur, praepositus, et inter egregia pietatis opera, in quibus se exercebat, in scholasticis illius Universitatis juvandis, qui praesertim ingenio et indole bona praediti essent (plurimi enim tales ipsum audiebant) laborem et industriam suam perutiliter collocabat, et tam colloquiis, quam exercitationibus spiritualibus, eorum animos excolebat. Sex autem vel septem, qui se Societati addixerant, domi magna cum disciplina, quod ad mores, et spiritum, et litteras etiam (quibus vacabant) attinet, continebat. Confessionibus etiam audiendis, et verbo Dei praedicando, et variis aliis modis civitatem illam adjuvare studebat; et nostrorum exemplo, qui publice ad communionem accedebant, ad frequentem usum tam confessionis quam communionis, complures alii excitabantur; et etiam inter doctos viros erant qui in spiritualibus meditationibus se juvari postularent. Cum autem sanctae pauperiatis effectum in nostrorum congregatione animadverteret venerabilis ac piefate insignis vir, P. Gerardus, Carthusiae coloniensis prior, ad septem vel octo scholasticos alendos suam operam obtulit; latius etiam ejusdem charitas se extendens, cum nostrorum, qui Romae versabantur, inopiam idem intellexisset, quingeatos aureos rheneases, in subsidium eleemosynae, ad P. Ignatium transmisit. 257. During this year Fr. Leonard Kessel was the superior of ours who were living in Cologne, and among the excellent works of piety which he was engaged in, very effectively he concentrated his efforts on helping the students at the University, especially those who were endowed with great talent (and many of them listened to him), and he helped develop their minds both with counseling and with spiritual exercises. He was responsible for six or seven men, who had joined the Society; they lived together in the house with great discipline, which influenced both their moral life, their spiritual life and their progress in studies. He strove to aid the city in various ways by hearing confessions and by preaching the word of God. And by the example of ours, who publicly went to Communion, many others were motivated frequently to go to confession and to receive Communion. Also among the learned men there were those who asked to be helped with spiritual meditations. Now when that venerable and pious man, Fr. Gerard, the Prior of the Carthusians in Cologne, noted the effect of poverty in our community, he offered his help to support seven or eight of our scholastics. And his charity extended itself further, since he knew about the penury of ours who were living in Rome, so he sent five hundred gold crowns to Fr. Ignatius as a donation to assist them. [4. Litterae historicae, de quibus sub n. 253.
Litterae historicae, which was mentioned in number 253.] v1_254-270latin 1548B 258. Lovanii P. Daniel cum Patre Adriano et quibusdam aliis versabatur, et litteris simulque proximorum aedificationi vacabant. Cum autem P. Ignatius, tam ex illis aliquos, quam Patrem Nicolaum Gaudanum, qui Bergis animarum saluti invigilabat, Romam esse vocandos existimaret, ut Societatis institutum et vivendi formulam melius imbiberent, scribendum non solum nostris, sed etiam Cancellario Universitatis curavit, ne aegre ferret ipse nostrorum discessum, et ut sua auctoritate, ne alii aegre illud ferrent, efficeret. Cancellarius autem, praelectis litteris, sedulo nostros ad obediendum, perinde atque si mandatum ex ore Dei suscepissent, est adhortatus; egitque cum Doctore Tilmano, Collegii Pontificis praesidente, ut Patri Nicolao bonus successor inveniretur, quo Bergenses minus moleste pastoris sui discessum ferrent. Tam felicem habuit ille Nicolaus sui laboris in vinea Bergensi proventum, Deo incrementum dante, ut numero frequenter confitendum et communicantium, quamdam primitivae Ecclesiae faciem Bergensis ecclesia prae se ferret; conviviorum excessus, ac vestium pompae rescindebantur; multae virgines, viduae et etiam in matrimonio collocatae vitam solito religiosiorem instituebant; unde Marchionissa Bergensis, domina Jacoba de Croy, semel et iterum hoc ipso anno P. Ignatio scripsit cives suos ad pietatem magis pronos, ac sibi multo obsequentiores, quam solebant, opera Patris Nicolai redditos; quod si inde auferretur qui excitator erat ad virtutem, et ex quo videbatur civitatis salus et incrementum religionis pendere, timebat ne in pristinum statum relaberentur; in solatium etiam suae viduitatis eum relinqui optabat, cujus dolorem suorum civium religio et bonorum operum studium temperabat. Capitulum etiam collegiale ac parochialis ecclesiae Sanctae Gertrudis, ubi Nicolaus condonabatur, multum se laborasse scribebat Patri Ignatio, ut eum pastorem, quem nacti tandem erant, invenirent, qui haereticis ut murum se opponeret, et plebem ab antiqua religione et Christiana pietate fere alienatam, ad pietatem pristinam reduceret; quod magister Nicolaus Gaudanus strenue praestiterat, haereses exstirpando, ac simplicem populum promovendo ac instituendo, qui specimen quoddam virentis fidei Ecclesiae veteris in mentibus hominum resuscitavit, non sine omnium, etiam inimicorum fidei, admiratione et stupore. Visum est nihilominus hoc damnum per substitutionem successoris sarciri posse, et ita hoc ipso anno cum P. Daniele venit etiam P. Nicolaus Elorentii Gaudanus, qui gravissimorum hominum testimonio, tam in litteris, quam in pietate plurimum commendabatur. Alii etiam in Urbem hoc ipso anno venerunt, inter quos fuit P. Nicolaus Lanoyus, a multis annis Theologiae baccalaureus, et canonicus furnensis, et lector in coenobio Augustinensium, qui concionibus et vitae exemplo animarum salutem promovere studebat ; hi autem Romae in variis, tam domus quam hospitalium, probationibus, magna cum aedificatione versati, virtutis suae specimen egregium dederunt. Qui Lovanii versabantur, non propter horum discessum debiliores animo effecti sunt; et bonus Societatis odor conservabatur, et ipso exemplo multos ad crebro confitendum et communicandum invitabant. 258. Fr. Daniel with Fr. Adriano and with some others were living in Louvain, and were kept busy with their studies and at the same time helping their neighbors. But when Fr. Ignatius thought that some of them, along with Fr. Nicholas Gaudanus, who was watching over the salvation of souls in Bergen, should be called to Rome to learn better the Institute of the Society and her way of living, he took care to write not only to ours, but also to the Chancellor of the University so that he would not be distressed at the departure of ours, and so that with his authority he would bring it about that others would not take it ill. The Chancellor, however, after reading the letter, zealously exhorted ours to obey, just as if they had received the command from the mouth of God; and he arranged with Dr. Tilmanus, the president of the Pontifical College, that a good successor be found for Fr. Nicholas so that the people of Bergen would accept the loss of their pastor with less annoyance. Fr. Nicholas had such good results from his work in the vineyard of Bergen, with God giving the increase, that the number of those frequently confessing and going to Communion in the Church in Bergen was such that it was almost like the practice of the early Church. The excesses of banquets and extravagance in clothing were done away with; many virgins, widows and even married people began to live a more religious life. Hence the Marchioness of Bergen, the Lady Jacoba de Croy, during this year wrote again and again to Fr. Ignatius that her citizens were more favorably disposed towards piety, and more obedient to herself than usual, having been made such by the work of Fr. Nicholas; that if he were removed from there, who was the animator of virtue, and on whom it seemed that the salvation of the city and the increase of religion depended, she feared that the city would relapse into its former condition. Also for the comfort of her widowhood she wanted him to remain there, because his religious life and good works moderated the sorrow of her own citizens. Also the parochial chapter of the church of St. Gertrude, where Nicholas was preaching, wrote to Fr. Ignatius to find the right pastor whom they were looking for so that he would oppose the heretics like a wall, and bring back the people almost alienated from the ancient religion and Christian piety to the pristine piety; this is what Master Nicholas Gaudanus zealously provided, by rooting out heresies, and by motivating and instructing the simple people; he revived a model of the glowing faith of the ancient Church in the minds of men, not without the admiration and amazement of all, even of the enemies of the faith. Nevertheless it seemed that this damage could be repaired by the substitution of a successor, and so during this year when Fr. Daniel and also Fr. Nicholas Gaudanus [5. Vide supra ad n. 205, notam
See Above note 205] came to Florence, they were commended by the testimony of very important men, both by the letters and by the piety of many. Also during this year some others came to the City, among whom was Fr. Nicholas Lanoyus, for many years a bachelor of Theology and a lecturer on Augustinian spirituality, who strove to promote the salvation of souls by his sermons and the example of his life. Now these men in Rome, working with great edification in various experiments, both at home and in the hospitals, gave an excellent example of their virtue. Those who remained in Louvain did not become less effective because of the departure of these brothers; and the good name of the Society was preserved, and by their example they invited many persons to practice frequent Confession and Communion. [6. Ut praecedenti n. 257; Vita mss. Patris Cornelii Wischaven ; Jacoba de Croy, Marchionissa de Bergis, Ignatio, sine die sed hoc anno 48. Polancus ex commissione Leonardo Kessel, de aegritudine et obitu Jacobi Lhoost; de hujus fratre; matri quid sit scriptum; de quodam Christophoro, et de Henrico, quomodo discessit, et ne in suam Societatem eum admittant quin prius Ignatium moneant, 28 Augusti 48.
As in the previous number 257; manuscript on the life of Fr. Cornelius Wischaven; Jacoba de Croy, Marchioness of Bergen to Ignatius, without a date but in this year of 1548. Polanco ex commissione to Leonard Kessel on the sickness and death of James Lhoost; on his brother; what he wrote to his mother; about a certain Christopher, and about Henry, how he departed, and that they would not admit him to the Society without first consulting Ignatius, August 28, 1548.] v1_254-270latin 1548B 259. In Gallia nondum alibi quam Parisiis nostri residebant; recesserat inde P. Paulus de Achillis, et Romae aliquandiu versatus est; nostris autem praeerat P. Baptista Violaeus, qui simul cum nostris collegialibus studiis dabat operam; et interim per Exercitia spiritualia, et confessionum ac communionum ministerium scholasticos aliquos, qui videbantur operarii vineae Domini futuri, excolebat. Inter aliquos, qui hoc anno 1548 Societatem ingressi sunt, unus fuit P. Everardus Mercurianus, nunc totius Societatis generalis Praepositus, qui cum anno praecedente in spiritualibus Exercitiis plurimum profecisset, ut res suas domi curaret ac disponeret, Leodium se contulerat. Eo autem tempore quo illi, de quibus mentio facta est, Romam versus ex Belgio erant discessuri, et ipse Parisios rediens in Societatem est admissus, cum Philosophiae et Theologiae operam prius dedisset; et in animis hominum tractandis, et ad spiritualem profectum juvandis, laudem non vulgarem, inter nostros, qui Parisiis erant , brevi est consequutus. 259. In France ours were living nowhere else but in Paris. Fr. Paul de Achillis had departed from there and was spending some time in Rome. There Fr. Baptist Violaeus was in charge of ours, and together with our students he was also studying at the University. And in the meantime, with the Spiritual Exercises and the ministry of Confession and Communion he was training some of the students, who seemed to be future workers in the vineyard of the Lord. Among others, who entered the Society in 1548, there was Fr. Everard Mercurian, now the Superior General of the whole Society, who, since in the previous year he had made much progress in the Spiritual Exercises, went to Liège to take care of things at home and to rid himself of them. [7. Non tamen Leodiensis erat sed ex Luxemburgo, ut ad nos scripsit Oliverius Manaraeus. (Nota in margine apposita.)
He was not from Liège but from Luxemburg, as Oliver Manaraeus writes for us. (He made a note in the margin.)] At that time when those, about whom mention has been made, were about to depart from Belgium for Rome, he returned to Paris and was admitted into the Society, since he had already earned his degrees in Philosophy and Theology. And in dealing with the souls of men, and in helping them towards spiritual perfection, he soon acquired no small praise among ours who were in Paris at the time. [8. Polancus ex commissione Paulo Antonio de Achillis, quae ipsi praestanda sunt, priusquam Parisiis Romam se conferat, et ne reformidet Romam venire, non enim cum barbaris erit ei vita agenda, 12 Aprilis; idem de Talpino, et de Rosello, magistri Petri Peroti, olim Ignatii benefactoris, amico, eadem die; idem Talpino, de obedientia et ut quamprimum Romam veniat, 14 Aprilis ; idem Paulo Antonio de Achillis , de quadam indulgentia a Summo Pontifice concedenda ; de constitutionibus ut ipsi suas, quibus regantur, conficiant et Romam approbandas mittant; de Joanne Baptista Viola caéteris praeponendo, et de quodam Sforzadano (¿ Forcadarno ?) aut Parisiis admittendo retinendoque aut Romam mittendo, 30 Maii; idem eidem ut in Urbem cum Joanne Sforzadano veniat, Collegiis enim in Italia multiplicatis , et personarum numerus augendus est, mense Julio; idem Talpino, ut bene apud se cogitet et coram Deo an malit obedire an a Societate recedere, eodem mense; idem de eodem Joanni Baptistae Violae et Paulo Antonio de Achillis; item, si vel unus judicet Violam non aptum esse qui aliis praesit, ut inter omnes unus eligatur, et qui electo parere renuat, e Societate dimittatur, et si solus tandem electus in ea relinquatur, eodem mense Julio 48.
Polanco ex commissione to Paul Anthony de Achillis, what things they are to be done before he leaves Paris for Rome, and that he should not fear to come to Rome, for he will not have to live with barbarians, April 12; the same to Talpinus, and to Rosellus, teachers; to a friend of Peter Peroti, formerly a benefactor of Ignatius, on the same day; the same to Talpinus, on obedience and that he should come to Rome as soon as possible, April 14; the same to Paul Anthony de Achillis about an indulgence granted by the Sovereign Pontiff; on the constitutions that they, who are ruled by them, complete them and send them to Rome for approval; on placing John Baptist Viola over others, and about a certain Sforzadano (Forcadamo?) either about admitting him and keeping him in Paris or sending him to Rome, May 30; the same to the same that he come to Rome with John Sforzadano, because the Colleges in Italy have increased and the number of personnel must be increased, in July; the same to Talpinus, that he should search his soul in the sight of God as to whether he want to obey or to leave the Society, in the same month; the same about the same John Baptist Viola and Paul Anthony Achillis; likewise, if even one person judges Viola not to be suitable to have authority over others, so that among all one may be elected, and whoever refuses to obey him should be dismissed from the Society, even if only the one elected remains in it, in the same month of July 1548.] v1_254-270latin 1548B 260. Latius in Hispania res Societatis patebant, et tamen aediticium spirituale, et etiam temporale, satis altum contradictionum fundamentum jaciebant, et his praecipue in locis, ubi copiosior postea fructus est consequutus, ut Salmanticae et Compluti. Initio hujus anni 1548, scilicet nona Februarii, Pater Michael de Torres, sacrae Theologiae doctor, expensis Cardinalis de Coria, domini Francisci de Mendoza, cum socio ipsi adjuncto a Francisco de Villanova, Salmanticam se contulit. Anno proxime praeterito, cum aliquandiu Doctorem Antonium de Araoz comitaretur in quibusdam missionibus, ejus exemplo et verbis mirum in modum profecit; et cum Caesaraugustanae ecclesiae canonicatus ei offerretur, sicut et Compluti oblatus cum cathedra Theologiae fuerat, pro nihilo duxit. Huic cum Toleto transiret, inde Salmanticam concessurus, adhaesit juvenis quidam toletanus, Baptista nomine, cujus animum cum divina Bonitas tetigisset, fere tria millia ducatorum pauperibus distribuerat; hic delectatus colloquiis, et spiritu Patris Torres valde affectus, sic ei adhaesit, ut nullo modo eum relinquere voluerit. Praeter Philosophiae cursum, aliquandiu Theologiae studuerat, et cum Societatis vota emisisset, simul cum Doctore Torrensi, Salmanticam venit. His tribus Fr. Sevillanus, adjunctus est, quem hoc ipso anno magister Maximilianus Capella, qui ex Portugallia venerat, est consequutus. Cum tribus ergo sociis P. Torres eam civitatem ingressus est, in qua prius satis cognitus, et in pretio habitus fuerat. Sic tamen Satanas Societatis ingressum in eam Universitatem impedire adnixus est, ut non exiguo patientiae atque constantiae dono fuerit opus. Erat in celeberrimo Sancti Stephani Collegio, ordinis praedicatorum religiosus quidam vir, et tam in doctrina, praelegendo in cathedra (primae horae vocant), et scribendo etiam erudite, quam in concionando celebris. Hie sibi persuaserat extremum jam tempus instare, et Antichristum natum esse; et quoniam, quibusdam ex causis humanis, erga Patrem Ignatium, quem Romae noverat, non bene affectus erat, coepit ejus animo sedere, et quidem valde firmiter, quod tam Ignatius, quam ejus socii Antichristi praecursores essent et signa Antichristi et ministrorum ejus, nostris omnino quadrare volebat. Unde tam in colloquiis privatis, quam etiam in concionibus quadragesimae, tela hujusmodi in Societatem et ejus institutum ac personas sic vibrare coepit, ut de nostris ipsum agere fere omnes auditores intelligerent; et pro sua auctoritate sic populum commovit, ut nostros per viam transeuntes digito ostenderent, et se ad cavendum eorum fraudes hortarentur, cum ut ministros et fautores Antichristi eos timerent. Viri tamen graves, ex quibus non paucos Doctor Torres adibat, hujusmodi concionatoris nec zelum, nec prudentiam probabant. Ipsum etiam concionatorem, antequam in nostros inveheretur, officiose salutaverat. Nihilominus ille et per se et per alium quemdam ordinis sui concionatorem, cui persuaserat forte suam sententiam, nostros, qui nondum pedem Salmanticae fixerant, exagitare voluit. Cumque denuo Doctor Torres cum ipso coram ageret, et ut laesam Societatis a Sede Apostolica approbatae famam restitueret ab eo amanter peteret, nihilo ipso aequiorem nostris effecit, quin potius alia atque alia objicere coepit, et populum esse praemonendum ut se decipi ne sinat affirmabat, nec aliud sibi displicere aiebat magis quam quod Doctor Torres inter nostros esset, de quo bene se sentire dicebat. Quemdam etiam egregium conciomitorem sui ordinis, qui Fr. Joannes Segoviensis dicebatur, rogavit, ut Societatem una secum oppugnaret; cui cum multa in hanc sententitim dixisset, ille, ut vir erat prudens, uno verbo subridens respondit, nequaquam se decere ut prius id institutum condemnet quam Ecclesia illud condemnaverit. Id tamen obtinuit exagitator ille, ut nostri magistratui et senatui civitatis sic suspecti essent, ut, cum suam operam Doctor Torres ad mendicos, et faecem, ut sic loquar, urbis, doctrina Christiana instituendam et Sacramentis juvandam offerret, responderint se velle prius videre Litteras Apostolicas et Societatis approbationem, ut eas cum theologis communicarent. Nullo tamen modo nostri animum desponderunt; immo cum nondum se usque ad sanguinem restitisse, nec usque ad vincula (ut P. Ignatius) animadverterent, ad majora ferenda parati erant. Cum autem perseveraret Doctor Torres partim in iis ministeriis Societatis obeundis, quae poterat, et scholarum Praefecto, et Rectori Universitatis, inter caeteros viros graves, instituti nostri rationem dedisset; et rumores adversariorum concidere, et multorum benevolentia conciliari coepit; et in confessionibus aliquorum foris, domi autem in functionibus humilitatis et charitatis, dum suis fratribus etiam in culina inservit, aedificationem et bonum odorem paulatim diffudit. Exercitia etiam spiritualia quibusdam scholasticis proposita et familiaria colloquia aliquos etiam ad Societatis institutum moverunt. Et inter alia pietatis opera, illud hoc anno per Doctorem Torrensem effecit Deus, ut cum sacerdos quidam sic ad desperationem per afflictiones internas moveretur, ut in magno esset periculo constitutus, saltem a sana mente excidendi, sic eum Dominus consolatus est, ut ad se omnino redierit, et de suis reditibus ad Dei honorem omnino disponere ac demum Deo inservire serio decerneret. 260. The work of the Society was spreading throughout Spain, but for the spiritual edifice, and also the temporal, they were erecting a sufficiently high foundation of contradictions, and especially in those places, where afterwards a more abundant fruit was obtained, as in Salamanca and Alcalá. At the beginning of this year of 1548, that is, in February, Fr. Michael de Torres, a doctor of sacred Theology, at the request of Cardinal de Coria, the lord of Francis de Mendoza with his companion Francis de Villanova, came to Salamanca. In the previous year, when he accompanied Dr. Antonio de Araoz on some missions, by his example and words he made progress in a marvelous way; and when a canonicate in the Church of Saragossa was offered to him, just as he had been offered a chair of Theology at Alcalá, he rejected it. Now when he passed through Toledo on his way to Salamanca, a young man from Toledo attached himself to him, whose name was Baptist; and when the divine Goodness touched his heart, he distributed almost three thousand ducats to the poor. Being so pleased with his conversation, and deeply affected by the spirit of Fr. Torres, he so attached himself to him that he did not in any way want to leave him. Besides the course in Philosophy, he had studied theology for some time, and when he had pronounced the vows of the Society, he went to Salamanca together with Dr. Torres. Fr. Sevillanus joined up with these three, whom in this year Master Maximilian Capella, who had come from Portugal, followed. Therefore, with three companions Fr. Torres entered the city, in which he was quite well known previously and was held in high regard. However, Satan so strove to hinder the entrance of the Society into that University that it was necessary to have no small gift of patience and constancy. There was in the famous College of St. Stephen a certain religious of the Order of Preachers, and he was famous both for his teaching, by holding down the chair (which they call The First Hour), and for his learned writings and his sermons. He had persuaded himself that the end of the world is approaching, and that the Antichrist has already been born; and since, for some human reasons or other, he was not well affected towards Fr. Ignatius, whom he had known in Rome, it began to sink into his mind, and very firmly, that both Ignatius and his companions were the precursors of the Antichrist, and he wanted to equate the signs of the Antichrist and of his ministers totally with our members. Hence both in private conversations and also in Lenten sermons he began to shoot arrows of such a kind against the Society, her Institute and persons that almost all the hearers understood that he was talking about our members. And because of his authority he so moved the people that they pointed with their finger at ours passing through the street, and they were urged to avoid their deceits, since they feared them as ministers and agents of the Antichrist. However, some important men, not a few of whom Dr. Torres approached, did not approve of the zeal and prudence of this preacher. Before he began attacking ours, Dr. Torres had paid his respects to this preacher. Nevertheless, he both personally and through another preacher of the same Order, whom perhaps he had persuaded to adopt his opinion, wanted to criticize ours, who had not yet set foot in Salamanca. And when finally Dr. Torres spoke with him about this, and kindly asked him to repair the damaged good name of the Society, which had been approved by the Apostolic See, he did nothing more for ours but to offer more objections, and he said that the people should be warned not to allow themselves to be deceived, and he also said that nothing displeased him more than that Dr. Torres was one of us, about whom he said he had a good opinion. He also asked a famous preacher of his Order, Fr. John Segoviensis, to join him in attacking the Society; and since he had said many things about this opinion, that prudent man responded briefly with a smile that it was in no way fitting for him to condemn an Institute before the Church had condemned it. However, that agitator did obtain this, namely, that ours did become suspect to the magistrates and senate of the city, so that when Dr. Torres offered his help to instruct the beggars and, as it were, the dregs of the city by instructing them in Christian doctrine and the Sacraments, they replied that they wanted first to see the Apostolic Letter and approval of the Society, so that they could have the theologians examine them. But in no way did ours lose heart; indeed they said they had not yet resisted to the point of shedding blood or being put in chains (like Fr. Ignatius), and that they were ready to suffer more. But since Dr. Torres persevered, partly in performing the ministries of the Society, which he could do, and he gave a defense of our Institute to the Prefect of schools, and to the Rector of the University, among other important men. He began to drive away the rumors of the adversaries, and the good will of many was obtained. In the work of hearing confessions on the outside, and at home in acts of humility and charity, when he served his brothers in the kitchen, gradually he spread abroad edification and a good aroma. Also the Spiritual Exercise were given to some of the students and their friendly conversations moved some to embrace the Institute of the Society. And among other works of piety, during this year God accomplished this through Dr. Torres — that when a certain priest was so moved to desperation by internal afflictions that he was in great danger, at least of losing his mind, God so consoled him that he became perfectly normal, and he decided to dispose totally of his gift for the honor of God and finally to serve God in a serious manner. [8. Ignatius Doctori Torres, praecipit ut sibi de rebus Salmantinis aut ab ipso Doctore Torres aut ab alio diligenter pleneque singulis saltem. mensibus scribatur , 6 Junii; idem eidem, de eis quae Salmanticae contra Societatem dici fierique scripserat Cardinalis Cauriensis, deque iis quae ipse Cardinalis Collegio struendo destinabat, 19 Augusti; Polancus ex commissione, Doctori Araoz, de iisdem et de procurando Principis favore ad turbas Salmanticae compescendas, et ut amare inciperet magistrum Joannem de Avila ejusque ope uti ad eos urgendos, qui Societatis Collegium pro civitate Astensi (Jerez de la Frontera) postulabant, eisdem die et mense; idem eidem, ut Doctorem Torres ad scribendum de rebus Salmantinis compellat, 17 Julii; Ignatius Patri Strada de iisdem Salmantinis rebus, 14 et 15 Augusti; idem Patri Araoz, ut Doctori Torres scribat non ad se solum sed etiam ad Cardinalem Cauriensem de iis, quae Salmanticae aguntur, fuse frequenterque scribi oportere; item, ut dicat an velit professionem emittere et ejus in Societatem ingressum manifestum fieri, 15 Augusti; Polancus, ex commissione, Doctori Torres , de iisdem et Ignatium nolle adhue quidquam Romae agere adversus Salmantinos contradictores, eadem die; idem Simoni Rodericio, necessarium esse Patrem Strada Salmanticae et post paucos menses etiam Hispali quare omni ope curandum ut Stradae absentiam Rex Portugalliae non aegre ferat, eadem die; idem de eodem et eadem die Patri Araoz, ut Duci Gandiae scribat futurum forte ut Strada post tres menses Salmanticae exactos Hispalim valeat proficisci; idem Doctori Torres et Patri Strada mittit patentes litteras ut facultatibus, quae hominibus Societatis a Sede Apostólica concessae sunt, libere uti possint, eadem die ; idem ex commissione, Doctori Torres de Fr. Melchiore Cano; item de duobus religiosis, qui saeculares se esse simulantes, domum nostram ingredi permissi fuerant, et postea’ ventate comperta, et habitum suae religionis, quem curavit Ignatius conficiendum, indui et ad suos reverti, alius ad coenobium Minerva appellatum, alius alio, compulsi sunt; item plura ad sociorum regimen et facultatum prudentem usum pertinentia, eadem die; Ignatius Doctori Torres, ut videat an confici possit publicum quoddam instrumentum a publico notario gravibusque quibusdam testibus signatum, quo quid Canus adversus Societatem proferat contineatur; hoc enim instrumento fiet ut Canus Romam ad suorum dictorum fundamenta coram judicibus exponenda avocetur, 14 et 15 Augusti; Ignatius dominae Eleonorae Mascarenhas commendat Doctorem Torres, eodem mense Augusto; Ignatius Doctori Torres, Cardinalem Cauriensem voluisse monitorium, ut vocani, Salmanticam mitti ut se Fr. M. Canus Romae sistat, at Ignatii precibus motum in aliud tempus, siquidem necessarium illud foret, distulisse; et post alia de hac re plura, ei serio injungit ut, quoad hae difficultates durabunt, singulis hebdotnadibus Romam de eis tum ipsi Ignatio, tum etiam Cauriensi Cardinali scribat, 4 Septembris; Ignatius Patri Araoz, eleemosynas, a Principissa Joanna oblatas, duobus Salmanticae studentibus applicandas et tandem in perpetuum Salmantino Collegio assignandas, mense Novembri; Doctor Torres Patri Araoz, 19 Julii 48
Ignatius directs Dr. Torres that a letter should be written to himself about the affairs in Salamanca either by Dr. Torres himself or by someone else carefully and completely at least every month, June 6; the same to the same concerning what Cardinal Coria had written about the things said and done against the Society in Salamanca, and about what the Cardinal himself determined about the erection of the College, August 19; Polanco ex commissione to Dr. Araoz about the same things and about obtaining the favor of the Prince for restraining the crowds in Salamanca, and that he begin to love Master John of Avila and to use his help to motivate those who were demanding a College of the Society for the city of Jerez de la Frontera, on the same day and month; the same to the same in order to compel Dr. Torres to write about the matters in Salamanca, July 17; Ignatius to Fr. Strada about the same things in Salamanca, August 11 and 15; the same to Fr. Araoz to write to Dr. Torres that it is necessary to write often and at length not only to himself, but also to Cardinal Coria about what is going on in Salamanca; likewise, also that he say whether he wishes to make his profession and make known his entrance into the Society, August 15; Polanco ex commissione to Dr. Torres about the same things, and that Ignatius does not want yet to do anything in Rome against the adversaries in Salamanca, on the same day; the same to Simon Rodriguez that it is necessary for Fr. Strada to be in Salamanca and after a few months also in Spain, and so he should see to it that the King of Portugal is not troubled by the absence of Strada, on the same day; the same sends Dr. Torres and to Fr. Strada the official letter that the faculties, which have been granted to the men of the Society by the Apostolic See, may be used freely, on the same day; the same ex commissione to Dr. Torres about Fr. Melchior Cano; likewise about two religious who, pretending to be secular priests, were permitted to enter our house, and afterwards when the truth about them was discovered, they were forced to leave; likewise, many things pertaining to the daily schedule of the companions and their prudent use of faculties, on the same day; Ignatius to Dr. Torres to see whether a public document could be obtained signed by a notary public and some important witnesses, which would contain what Cano had said against the Society; for with this document it would come about that Cano would be called to Rome to explain before judges the foundation of his statements, August 14 and 15; Ignatius commends Dr. Torres to Lady Eleanor Mascarenhas, in the same month of August; Ignatius to Dr. Torres that Cardinal Coria wanted an admonition, as they call it, to be sent to Salamanca so that Fr. Cano would appear before a court in Rome, but moved by the request of Ignatius he wanted it delayed to some other time, if it would turn out to be necessary; and after many other things about this affair, he earnestly ordered him, for as long as these problems continued, to write every week to Rome about them both to Ignatius himself and to Cardinal Coria, September 4; Ignatius to Fr. Araoz that the donations given by Princess Joanna should be applied to two students in Salamanca and then to be assigned perpetually to the College in Salamanca, in the month of November; Dr. Torres to Fr. Araoz, July 19, 1548.] v1_254-270latin 1548B 261. Compluti etiam nostri, non sine probatione patientiae hoc anno vixerunt; nam in primis, omnes fere variis morbis sic conflictati sunt, ut vix esset qui aegrotantibus posset inservire; eleemosynae, quae ad sustentationem scholasticorum conferebantur, paulatim deficiebant, ita ut contra hiemis injuriam vestibus armari non potuerint. Insuper initio hujus anni Doctor Ortizius, qui paterno affectu nostros Compluti studentes et amabat, et eis necessaria subministrabat, a Domino ad meliorem vitam translatus est; unde aliqui, qui ab initio non bene de nostro instituto sentiebant, quo bene divinasse viderentur, brevi extinctam iri Societatem jactabant. Insuper Archiepiscopus Toletanus, qui se parum aequum nostris praebebat, venturum Complutum, et examinaturum tam vitam, quam caerimonias nostrorum et institutum, minabatur. Aliquid enim mali latere (ut in rebus novis suspicari non illicitum creditur) verebatur. At Franciscus de Villanova non solum hujusmodi minis et rebus adversis non est prostratus, sed potius in majorem spem felicis successus erigebatur, et adventum Archiepiscopi, ad res nostras cribrandas, expetebat. Serpebat rumor latius, adeo ut Universitatis Rector ab eo peteret, an Societas confirmata esset, et an Litteris Apostolicis de hujusmodi confirmatione constaret; multos enim suspicionibus plenos et de rebus nostris dubitantes se animadvertere; unde, ut res compertior omnibus fieret, Litteras praedictas sibi velle commonstrari. Causa autem cur Rector Universitatis hanc instituti nostri rationem exigeret, ipsemet Franciscus de Villanova, hac ratione, fuit. Cum videret sinistras multorum opiniones de Societate non eo procedere ut veritatem inquirere et sibi satisfieri vellent, sed id tantum agere ut institutum et res nostras damnarent; ratus hunc daemonis laqueum esse, qui animos perturbare, veritatem celando, nitebatur, amicum quemdam occultum inter Universitatis doctores adivit, suggessitque fore operae pretium, si Rectori de rebus iis, quae circumferebantur, et de animi perturbatione, quae in multis cernebatur, admoneret, et quasi a se ipso suggereret, ut pro sui officii ratione rem inquireret et examinaret, et, si quid mali subesset, remedium adhiberet. His Rector commotus Franciscum de Villanova, ut diximus, evocavit; qui cum abunde, reddita omnium ratione, Rectori satisfecisset, petiit ab eo ut Congregationem facultatis theologiae cogeret, et causas omnes hujus rumoris, ac totius perturbationis inquireret, et per capita ea adnotaret, in quibus sibi satisfieri vellent; gratissimum sibi fore si summo cum rigore veritas exquireretur et, si Rectori placeret, ut hoc examen illis, qui se contrarios maxime exhibebant, committeretur. Placuit hoc ultimum Rectori, et tribus doctoribus, qui publice, prae caeteris, Societatis aemulos se exhibebant, rem commisit. Adivit eos Villanova, et omnibus eorum dubiis, tam de spiritualibus Exercitiis (de quibus multa falsa animo conceperant) quam de reliquis ad institutum et nostrum procedendi modum pertinentibus, cum satisfecisset; partim de suis opinionibus confusi, partim de his quae ad Dei gloriam intelligebant satisfacti, sic ad benevolentiam conversi fuerunt, ut unus eorum, qui acrius nostra oppugnaverat, affirmaret se publice in Societatis commendationem concionaturum, et quidem statim, si non timuisset ne recantare videretur, sed tandem post aliquot dies id facturum. Alius autem sperare se Societatem ingressurum aiebat. Reliqui autem de ea Universitate, partim aemulos obmutuisse admirabantur, partim eis, a quibus Societati contradicebatur, insultabant, partim publice deceptos se fuisse testabantur. Haec scribit ipse Villanova Duci Gandiae, qui pro sua charitate de nostris ubique erat sollicitus. Conquiescentibus autem his fluctibus, fuit quidam ex doctoribus, scilicet Hieronymus de Vergara, qui firmum aliquod fundamentum nostros Compluti habere expetens de domo ipsis coemenda et de reditibus ecclesiasticis auctoritate apostolica applicandis, non solum cogitare; sed et serio agere coepit, et ad expediendas Apostolicas Litteras ad hoc ipsum Romam pecuniam misit. Sed haec Villanova principia tantum esse, et, si conferrentur cum iis, quae ipse animo versabat et meditabatur, debilia satis esse affirmabat. 261. Also ours at Alcalá lived during this year not without a test of their patience; for, first of all, almost all of them came down with various illnesses so that there was hardly anyone who could take care of the sick. The donations, which contributed to the support of the scholastics, gradually ran out, so that they could not be protected with sufficient clothing against hazards of winter. Moreover, at the beginning of this year Dr. Ortiz, who with paternal affection both loved our students in Alcalá and provided the necessities of life for them, was taken by the Lord from here to a better life; hence some persons, who in the beginning were not well disposed towards our Institute, and seemed to have rightly divined the future, thought that the Society would soon be extinct. Also the Archbishop of Toledo, who showed himself to be not favorable to ours, threatened to come of Alcalá and to examine both the life and the ceremonies of ours and our Institute. For, he feared that something bad was hidden there (as is not wrong to suspect with regard to new things). But Francis de Villanova not only was not depressed by threats of this kind, but rather he was filled more with hope of happy success, and he looked forward to the arrival of the Archbishop in order to test our way of life. A rumor was going around extensively so that the Rector of the University asked whether there was certainty about our confirmation by an Apostolic Letter; and he said that many were full of suspicions and had doubts concerning our way of life. Therefore, so that the matter might become clearer for all, he said that he wanted that Letter to be shown to him. But the reason why the Rector of the University demanded this proof of our Institute, according to Francis de Villanova, was the following. Since he saw the unfavorable opinions of many people about the Society did not proceed from the fact that they wanted to find the truth to their satisfaction, but sought only to damage our Institute and our works, considering this to be a trap of the devil who strives, by hiding the truth, to confuse people’s minds, he consulted with a friend secretly among the professors of the University, and suggested that it would be worthwhile if he warned the Rector about the things which were going around and about the confusion of mind which was discerned in many, and that he should suggest as coming from himself that because of his official position he would inquire into this matter and examine the facts, and, if he found something wrong, he would apply the remedy. When the Rector was moved by this, he summoned Francis de Villanova, as we have said. After he had taken everything into consideration, and had completely satisfied the Rector, he asked him to arrange a meeting of the faculty of theology to inquire into all the causes of this rumor and of all this disturbance, and to list all the questions about which they wished to find satisfaction. And he said it would be most gratifying to him if the truth were sought with the utmost rigor and, if it pleased the Rector, that this examination should be committed to those who showed themselves to be most opposed to the Society. This last point pleased the Rector, and so he committed the matter to the three professors who publicly, besides others, had shown themselves to be hostile to the Society. Villanova went to them, and when he had resolved all their doubts, both about the Spiritual Exercises (about which they had many false ideas) and about the other things pertaining to our Institute and our way of acting, partly in doubt about their opinions, partly being satisfied about the things they knew pertained to the glory of God, they were so changed to an attitude of benevolence that one of them, who had fiercely opposed us, said that he was going to preach publicly a recommendation of the Society, and indeed immediately, if he did not fear lest he seem to recant, but certainly that he would do it after a few days. But another one said that he hoped he could enter the Society. But the remaining people at the University partly were astonished that the critics were now silent, partly scoffed at those who had spoken ill about the Society, partly testified publicly that they had been deceived. Villanova himself writes these things to the Duke of Gandia who, because of his charity, was concerned about our ministries everywhere. But when these waves were quieted down, there was one of the doctors, namely Jerome [9. Sic, sed mendum videtur pro Alphonso. Vide Cartas de San Ignacio, t. II, pa nam 167 et sequentes.
Thus, but it seems to be an error for Alphonse. See Cartas de San Ignacio, vol. II, page 167ff.] de Vergara who, wanting ours in Alcalá to have a firm foundation, began not only to think about it, but actually to effect the buying of a house for them and of applying to them an ecclesiastical income by apostolic authority, and so he sent money to Rome in order to obtain the Apostolic Letter necessary for this. But for Villanova these were only the beginnings, and, if they were compared with the things which he was thinking about and planning, he said that they were quite weak. [10. Dominus Joannes Ortiz Ignatio, de obitu sui fratris, Doctoris Petri Ortiz, Compluti, 10 Februarii; Ignatius Patri Araoz, de suffragio a nostris, qui in Universitatibus litteris dant operam, pro gradibus caeterisque dignitatibus et officiis non ferendo, mense Septembri ; idem eidem de beneficiis, quorum unionem Complutensi Collegio ex-petebat Doctor Alfonsus de Vergara, eodem mense; Ignatius Episcopo Frias et Archiepiscopo Toletano se commendans et offerens, mense Novembri 48.
Lord John Ortiz to Ignatius, about the death of his brother, Dr. Peter Ortiz, from Alcalá, February 10; Ignatius to Fr. Araoz, on the support of ours, who are studying at the University, and not worrying about degrees and other dignities, in the month of September; the same to the same on the benefits which Dr. Alphonse de Vergara wanted to get for the College at Alcalá, in the same month; Ignatius to Bishop Frias and to the Archbishop of Toledo, committing and offering himself, in the month of November 1548.] v1_254-270latin 1548B 262. Erant id temporis sacerdotes nonnulli a venerabili viro, et verbi Dei egregio concionatore, magistro Avila, in Baetica ad pietatem excitati et in his, quae ad orationem et animarum studium pertinebant, satis instructi. Cum autem de congregatione instituenda, quae hoc genus hominum contineret, cogitasset ille quidem , sed difficultatem in exsecutione magnam invenisset, atque interim nostrae Societatis homines in Hispania ad eumdem scopum tendere animadvertisset; sibi persuadens quod divina Bonitas per P. Ignatium id jam egerat, quod ipse animo agitabat, de institutione novae congregationis non sibi amplius cogitandum censuit; sed suos discipulos ad Societatem mittere constituit; et ita complures diversis temporibus ad eam accesserunt, egregiis sane Dei donis ornati. Eorum unus fuit quidam magister Gaspar Lopez, qui in oppido de Jerez, Hispalensis dioecesis, aliquot egregiae indolis juvenes instituebat, et Collegium, in quo philosophia et theologia praelegebatur, ibidem fundare coeperat. Is, relictis omnibus, ad Societatem se conferebat; sed civitas, cum congregationem suorum fecisset, et graviter ejus discessum, in medio cursu theologicarum lectionum, ferret, nuncium ad eum consequendum misit, et Patrem magistrum Avilam, ut Gasparcm sibi, saltem ad tempus, restitueret rogavit; suamque operam ad res illius Collegii ad honorem Dei promovendas large pollicita est; peracto autem curriculo theologico, tum demum ipsum ad Societatem venire posse. Visum est ergo ad Dei gloriam fore, si civitati hoc donaretur, et multis profusis lacrymis, eo Magister Gaspar rediit, non solus postea, sed cum non paucis suis discipulis, ut ipse cogitabat, Societatis operarios aucturus. Interim tamen in Societatem admitti suppliciter petiit, et aliquem eo mitti ex nostris, qui sui et aliorum curam gereret. 262. At that time there were some priests in Baetica stirred to piety by a venerable man, and famous preacher of the word of God, Master Avila, and they were sufficiently instructed in the things pertaining to prayer and the direction of souls. But when he thought about establishing a congregation, which would include this kind of men, but encountered great difficulty in making it a reality, and then he learned that the men of our Society in Spain were doing the same thing, he became convinced that divine Goodness had already done through Ignatius what he was planning to do, and so he gave up the idea of establishing a new congregation. Thus he decided to send his disciples to the Society; and so several of them at different times came to the Society, and they were also endowed with excellent gifts of God. Now one of them was Gaspar Lopez; in the city of Jerez, in the diocese of Seville, he was training some very talented young men, and had begun to establish there a College in which philosophy and theology were being taught. He abandoned everything and joined the Society; but the city, since it had approved his congregation, and was unhappy about his departure in the middle of the course of lectures in theology, sent a messenger to follow him, and asked Fr. Avila that he send Gaspar back to them, at least for a time. He promised abundantly his assistance to promote the activities of that College for the honor of God; so when the course of theology was completed, then he was able to come to the Society. Therefore it seemed to be for the glory of God, if this were given to the city, and with the shedding of many tears, and Master Gaspar returned there, not alone afterwards, but with not a few of his disciples, who thought as he did, who were going to increase the workers of the Society. In the meantime, however, he humbly asked to be admitted into the Society, and that someone of ours be sent there, who would take care of him and the others. [11. Vide annotata ad n. 260; Polancus, ex commissione, Patri Araoz de iis quae de Collegio in civitate Astensi erigendo scripserant Christophorus de Mendoza et Gaspar Lopez, 8 Decembris ; Christophorus de Mendoza Ignatio, 1, 2 et 19 Junii; Gaspar Lopez Ignatio, 2 Junii et 25 Novembris 48.
See the note to number 260; Polanco ex commissione to Fr. Araoz about what Christopher de Mendoza and Gaspar Lopez had written about the College to be established in the city of Jerez de la Frontera, December 8; Christopher de Mendoza to Ignatius, June 1, 2 and 19; Gaspar Lopez to Ignatius, June 2 and November 25, 1548.] v1_254-270latin 1548B 263. Agebatur jam tunc de Collegio Hispali inchoando, et praeter subsidium, quod Dux ipse Gandiae et Marchionissa de Pliego obtulerant, quidam vir nobilis, qui Gomez Hurtado dicebatur, et pietatis operibus omnino intentus erat, et super triginta millia ducatorum, singulis annis, in pauperum subsidium distribuebat (per ejus enim manus alii benignitatem hanc exercebant), ut nostrorum aliquis numerus sustentari potuisset, suam operam offerebat. Et quidem Dux Medinae Sidoniae, imo et ipse Archiepiscopus Hispalensis, id pergratum se habituros profitebantur; sed, quia concionatore aliquo ad inchoandum Collegium opus erat, res omnino differri debuit. Duo ex his discipulis magistri Avilae Complutum proficisci optabant, unde Franciscus Villanova veniendi potestatem eis fecit. Nostrorum Complutensium occupatio in studiis quidem addiscendis erat; sed et aliis pietatis operibus vacabant, et in scholasticis per Exercitia spiritualia exercendis, non poenitendum fructum referebant. Unus horum cum Granatam, quae patria ipsi erat, ad quoddam negotium conficiendum, bona cum venia Francisci de Villanova, se contulisset, partim familiaribus colloquiis de rebus ad spiritualem profectum pertinentibus, partim in Societatis instituto multis bonae indolis juvenibus declarando, sanctum in ea civitate rumorem de Societate sic sparsit, ut aliqui etiam viri docti ad ingressum in eam animum adjicerent. 263. The there was much discussion about starting a College in Seville, and besides the support, which the Duke of Gandia and the Marchioness de Pliego had offered, a certain nobleman, whose name was Gomez Hurtado, and who was totally dedicated to works of piety, and every year gave more than thirty thousand ducats for the support of the poor (while others exercised this work of kindness for him), offered his help so that a certain number of ours could be supported. And indeed the Duke of Medina-Sidonia, and also the Archbishop of Seville, said that they would be very pleased to have it; but because it was necessary to have a preacher to begin the College, the matter had to be deferred. Two of these disciples of Master Avila wanted to go to Alcalá, and so Francis Villanova made it possible for them to do it. Our students in Alcalá were kept busy with their studies; but they also did other works of piety, and by giving the Spiritual Exercises to some of the students they gathered in no little fruit. When one of these went to Granada, which was his homeland, to take care of some business with the approval of Francis Villanova, partly by his conversations about things pertaining to spiritual perfection, partly by explaining the Institute of the Society to many youths of good character, he spread around in that city a favorable report about the Society to such an extent that even some learned men began to think about entering the Society. [12. Ignatius Duci Gandiae, mittit transumpta litterarum, Granata, Hispali et urbe Astensi Romam missarum, in quibus de Collegiis ibidem erigendis agebatur, 15 Augusti48.
Ignatius to the Duke of Gandia in which he sends him copies of the letters sent to Rome from Granada, Seville and Jerez de la Frontera, and in which they speak about founding Colleges in those places, August 15, 1548.] v1_254-270latin 1548B 264. Cum P. Simon in Portugallia nostrorum, qui Salman- ticam venerant, laborem intellexisset, Patrem Franciscum Strada ( quem alioqui a Rege Dux Gandiae per litteras postulaverat), quamvis perutilem operam ibi navaret, in Castellae regnum transmisit; sed cum Salmanticam Vallisoletum se contulisset, postea rediturus, et id temporis in Principis Philippi curia versaretur Nuncius Apostolicus Poggius, ab eo Salmanticam redire non est permissus. Coepit autem Yallisoleti tum aliis pietatis operibus, tum praecipue concionibus habendis vacare; vix autem ecclesia inveniebatur, quae frequentissimum auditorium eorum, qui avidissime Patrem eum audiebant, capere posset; et praeter fructum illum valde uberem, quem populus capiebat, complures ad Societatis institutum ibidem aspirare coeperunt; et congregatio civitatis ecclesiam quamdam Sancti Antonii, cum domo adjuncta, e regione hospitalis, quod charitatis vocatur, dedit; ut autem ibi commodius nostri habitare possent, Nuncius Apostolicus (cujus in nostros eximia charitas semper enituit), suis expensis aedificare coepit. Alii autem viri nobiles, tum ad supellectilia domus, tum ad aliquos collegiales alendos, sumptus offerebant. Prius ex Consilio regio edictum Vallisoletum fuerat transmissum, quo Societati facultas dabatur, ut aliquod ex-hospitale ejus urbis, quod ad Collegium constituendum opportunius videretur, possent eligere; sed electio ecclesiae Sancti Antonii commodior est existimata. Admonitus P. Ignatius quod suae valetudinis curam P. Araoz non haberet, qui praeter alios labores plurimos, in oratione pernoctare aliquando solebat, ut P. Torres Romam scripserat, convenienti reprehensione ipsum ad labores temperandos hortatus est, et ejus valetudinis curam socio ipsius injunxit; quam diffidentiam rescripsit P. Araoz cessisse sibi in augmentum spei et charitatis, non solum in Deum, sed etiam in eum quem sibi Vicarium in terris intra ipsam Societatem elegisset. Mirum est non solum quanta patientia, sed potius quanta actione gratiarum, reprehensiones hic Pater accepit; nec solum ipsum P. Ignatium, sed alium, cujus opera in gubernando Ignatius utebatur, officiose rogabat ut se de omnibus, etsi leves viderentur, defectibus admoneret, ac reprehenderet. Nostri autem sacerdotes, qui Vallisoleti sub P. Mendez versabantur, tam occupati erant in confessionum ministerio, ut nullo modo omnibus satisfacere possent; Patrem autem Strada non solum Nuncius, sedet Infans Maria, quae jam Imperatrix est, inde recedere, prout constituerat, Salmanticam non permiserunt. 264. When Fr. Simon in Portugal found out about the difficulties of ours, who had gone to Salamanca, he sent Fr. Francis Strada (whom the Duke of Gandia by letter had asked for from the King), even though he was doing excellent work there, to the kingdom of Castile; but when he went from Salamanca to Valladolid, and then was about to return, and at the time the Apostolic Nuncio, Poggius, was assigned to the court of Prince Philip, he was not permitted by him to return to Salamanca. But in Valladolid he began to do other works of piety and especially to give sermons. However, a church could hardly be found that could hold the large crowd of those who avidly listened to this Father; and besides the very abundant fruit, which the people derived from him, several men there began to approach the Society. And the Council of the city gave the Society the church of St. Anthony, with a house nearby and in the neighborhood of the hospital, which is called Charity. But so that ours could live there more fittingly, the Apostolic Nuncio (whose great charity towards ours was always conspicuous) at his own expense began a building. And some other noblemen offered donations both for the furnishing of the house and for the support of the students. Before that, the Council had sent a decree to Valladolid in which the permission was given to the Society that it could have a former hospital [12. Scil., domus, quae prius infirmis et peregrinis hospitio excipiendis inservierat.
That is, a house, which formerly served as a hospice for taking care of the infirm and transients.] of the city, which seemed to be more opportune for the establishment of a College; but the choice of the church of St. Anthony was thought to be more suitable. Fr. Ignatius, having been warned that Fr. Araoz was not taking care of his health, and besides many labors was wont at times to spend the whole night in prayer, as Fr. Torres wrote about him to Rome, exhorted him with a gentle rebuke to moderate his activities, and he put his companion in charge of his health. With great distrust of self, Fr. Araoz wrote back that he experienced an increase of faith and charity, not only in God, but also in the one whom he had chosen as his Vicar on earth in the Society itself. It is astonishing not only with what great patience, but also with what sense of thanksgiving this Father received the rebuke; he also asked in a polite way not only Fr. Ignatius, but someone else, [13. Videtur fuisse Polancus.
It seems to have been Polanco.] whose help Ignatius made use of in governing the Society, that he admonish and reprehend him regarding all his faults, even though they may seem to be very slight. Then our priests, who were working in Valladolid under Fr. Mendez, were so busy in the ministry of hearing confessions that they could in no way take care of all who came; and not only the Nuncio, but also the Infanta Maria, who is now the Empress, did not permit Fr. Strada to depart from there to Salamanca, as he had planned to do. [14. Ignatius Araoz, ut circa corporis valetudinem se a Doctore Torres regi sinat, quod si Torres absit, ab alio ex Sociis, itemque circa concionandi frequentiam, 5 Martii ; Ignatius Episcopo Palentino, se cum Araozio egisse de iis quae in gratiam Vallisoletanae urbis petierat Episcopus, mense Augusto ; idem Francisco Strada, ut libere ipse decernat exsequaturque quod magis Deo placiturum videatur, sc. concionari aut Burgis, aut Vallisoleti aut alibi in Hispania ; quod si dubitet, Patrem Araoz aut Torres adeat; in Portugalliam autem ne cito revertatur , nisi forte Regis praeceptum intercedat, eodem mense Augusto; Polancus, ex commissione, Patri Araoz, de Strada theologiae scholasticae studiis per aliquod tempus applicando, 15 Augusti; idem eidem, ut in iis quae ad victum , vestitum, corporis afflictationes, piasque exercitationes spectat, moderatorem habeat, dum Barcinone fuerit, Queralt; dum Gandiae, Saboya, eadem die; Ignatius eidem Araoz, Antonium de Strada, fratrem Patris Francisci de Strada non esse aptum nec dignum ut in Societatem admittatur, mense Novembri; idem eidem et Doctori Torres, Jacobum Mironem, Franciscum de Strada, Andream de Oviedo et ipsum Doctorem Torres ad quatuor votorum professionem admittens, 8 Decembris Franciscus de Strada Cardinali Mendoza, 5 Aprilis 48.
Ignatius to Araoz, that he allow himself to be governed by Dr. Torres concerning the health of his body, but if Torres is absent, by another one of the companions, and also about the frequency of preaching, March 5; Ignatius to Bishop Palentino, that he had dealt with Araoz about the things which the Bishop had sought in favor of the city of Valladolid, in the month of August; the same to Francis Strada, that he freely discern and carry out what seemed to be more pleasing to God, that is, to preach either in Burgos, or Valladolid or elsewhere in Spain; and if he has doubts he should consult with Fr. Araoz or Torres; but he should not quickly return to Portugal, lest perhaps he violate the precept of the King, in the same month of August; Polanco ex commissione to Fr. Araoz, about assigning Strada to the study of scholastic theology for some time, August 15; the same to the same, in what pertains to food, clothing, chastising the body and pious works he should exercise moderation when he is in Barcelona and in Gandia, on the same day; Ignatius to the same Araoz, that Anthony de Strada, the brother of Fr. Francis de Strada, is not fit or worthy to be admitted to the Society, in the month of November; the same to the same and to Dr. Torres, on admitting James Miron, Francis de Strada, Andreas de Oviedo and Dr. Torres himself to the profession of the four vows, December 8; Francis de Strada to Cardinal Mendoza, April 5, 1548.] v1_254-270latin 1548B 265. Episcopus Mindoniensis magni faciebat baccalaureum Joannem de Valderrabano, et eum in coadjutorem sui episcopatus destinaverat; sed cum ille, coadjutorio et rebus omnibus valedicens, Societati se addixisset, et ut superius scriptum est, nostris Complutensibus, ut eorum culinae inserviret, se adjunxisset, serio Episcopus egit cum P. Araoz, Hispaniae Provinciali, ut aliquem ad se de Societate mitteret, cujus opera ad gregis sui auxilium uteretur. Offerebat etiam Vallisoleti (quae patria ipsi fuit) optimam domum, quam in usum clericorum, qui spiritualem vitam agerent, emerat; sed et bibliothecam egregiam theologicae facultatis nostris dare constituerat. Fuit autem illi assignatus, post probationem consuetam, idem Joannes de Valderrabano, cujus ministerio, ut scripsit Episcopus ipse, magnus proventus animarum in civitate Mindoniensi consequutus est. Et quia sacerdos nondum erat, petiit idem Episcopus a Provinciali, ut ad eum promovendum sibi facultatem daret, et ipsemet ejus promotor esse cupiebat, ut talem filium in Ecclesia Dei perutilem haberet; quod illi etiam concessum est. 265. The Bishop of Mondoñedo held in high regard John de Valderrabano and wanted him to be the coadjutor of his diocese; but since he, saying farewell to being a prelate and all other things, had pledged himself to the Society, and as was said above, had begun to live with ours in Alcalá in order to serve them in the kitchen, the Bishop dealt seriously with Fr. Araoz, the Provincial of Spain, that he should send to him someone of the Society, whom he could use for the help of his flock. Also he offered an excellent house in Valladolid (his own homeland), which he had bought for the use of the clergy, who were leading a spiritual life; and he had decided to give an excellent library to ours for the faculty of Theology. Now after the usual probation, the same John de Valderrabano was assigned to him, and by his ministry, as the Bishop himself wrote, a great progress in souls took place in the city of Mondoñedo. And because he was not yet a priest, the same Bishop asked the Provincial for his permission to ordain him, and he himself wanted to be his patron so that he might have such a useful son in the Church of God; and he was given this permission. v1_254-270latin 1548B 266. Erat id temporis Barcinone P. Antonius Araoz, qui anno proxime praeterito, gravem morbum passus, et Dei gratia et Nuncii Apostolici sollicitudine (qui noctu ad catapotia ipsi danda surgebat, et dum sanguis esset emittendus, ac dum medici aderant, praesens esse volebat; nec solum de rebus necessariis providebat, sed infirmarii officium faciebat), vires utcumque recuperaverat, et Barcinonam confirmandae valetudinis gratia se receperat. Ibi cum nostris, qui ibidem habitabant, aliquandiu versatus, in concionibus et confessionibus audiendis, et utilibus colloquiis de rebus ad spiritualem fructum pertinentibus, perutiliter in ea Domini vinea laborabat; et plurimis, sed viris primariis civitatis praesertim, pergratus erat qui magno animi affectu Societatem nostram amplectebantur Sed causa, cur diutius ibidem haereret, praecipua fuit, quod Hispaniarum Princeps Philippus monasteriorum reformandorum in Principatu Catalauniae peculiarem ei curam commiserat; jam enim Patris Ignatii opera, Litteras Apostolicas in forma Brevis, quales optabat, Princeps acceperat. Et quamvis aliis hujusmodi negotii exsecutio commitebatur, ut recte omnia transigerentur, Araoz, ut dixi, curam acceperat, et inde commissorum sibi Collegiorum curam etiam administrabat. Inquisitor haereticae pravitatis, Societati conjunctissimus, res suas consilii gratia cum ipso conferebat. Nec in monasteriis, sed in aliis etiam operibus pietatis, magnos progressus ibi fecit Societas. Et mirum in modum ejus concionibus auditores ad pietatem commovebantur. Tres juvenes optimae indolis Societati ibi se adjunxerunt. Et in concordiis ineundis magni momenti utilem etiam operam impendit Araoz. 266. At this time Fr. Antonio Araoz was in Barcelona; the previous year he had suffered a grave illness, and by the grace of God and the solicitude of the Apostolic Nuncio (who rose during the night to give him his pills, and he wanted to be present while the doctors were present and blood was taken from him; and he not only provided necessary things, but performed the office of infirmarian), he eventually recovered his strength, and he remained in Barcelona for the sake of a full recovery. For some time he stayed with ours who lived there, and he worked very usefully in that vineyard of the Lord by preaching and hearing confessions, and by edifying conversations about things pertaining to the spiritual life. And he was very pleasing to many people, but especially to the leading men of the city, who embraced our Society with deep affection. But the main reason why he stayed there for a long time was because Prince Philip of Spain had given him a special order regarding the reformation of monasteries in the region of Catalonia. For, the Prince had already received, through the efforts of Fr. Ignatius, an Apostolic Letter in the form of a Brief, which he had requested. And although the execution of this matter was committed to others, so that everything would be carried out correctly, Araoz, as I have said, had accepted the charge, and was also responsible for the Colleges committed to him. The Inquisitor of heretical irregularity, being closely associated with the Society, consulted with him and sought his counsel on various matters. Not only in the monasteries, but also in other works of piety, the Society made great progress there. And in a wonderful way by his sermons the hearers were moved to piety. Three youths of excellent character joined the Society. And Araoz offered helpful assistance in establishing a peace that was very important. [15. Polancus, ex commissione, Araoz, de reformatione monasteriorum Catalauniae, ut curet a Principe et ab aliis primariis viris commendatitias litteras ad P. Ignatium habere, quo is majori in negotiando polleat auctoritate, mense Aprili; idem eidem, ut dum Barcinone fuerit, inspiciat an Michaëlis Navarro sedales et Raphaëlis Riera fratres vere a Domino ad Societatem vocentur; quod si ita res se habuerit, eos ut Romam eant hortetur; item ut videat an alii sint, qui munere coadjutorum temporalium fungi possint, nam magna est eorum penuria tum Patavii, tum in Sicilia, hoc anno 48; idem eidem de tribus modis quibus perfici possit reformatio monasteriorum Catalauniae, mense Augusto; Ignatius eidem et Patri Queralt, de eadem reformatione, ut ipse per se praesens videat quid magis expediat, mense Novembri; Polancus, ex commissione, Patribus Queralt et Araoz, de Ecclesia Collegii Barcinonensis, de requisitis ut ejus juridic a possessio adiri possit, de nomine quo designari eam oporteat, an Dominae Nostrae de Bethleem, an alio, 8 Decembris; idem eadem die Patri Araoz de admittendo fratre Gou in Societatem et de reformatione monasteriorum ; Antonius Gou Ignatio, 1 Martii et 6 Novembris; Joannes Queralt Patri Polanco, 12 Januarii, 8 Junii, 23 Novembris 48.
Polanco ex commissione to Araoz, on the reformation of the monasteries in Catalonia, that he take care to have letters of recommendation from the Prince and other important men for Fr. Ignatius, so that he may have greater authority in negotiating, in the month of April; the same to the same, that while he was in Barcelona, he should investigate whether the companions of Michael Navarro and the brothers of Raphael Riera are truly called by the Lord to the Society; but if he finds that they are, he should exhort them to go to Rome; likewise that he should see whether there are others, who could fulfill the office of temporal coadjutors, for there is a great lack of them both in Padua and in Sicily, in this year of 1548; the same to the same about the three ways in which the reformation of the monasteries in Catalonia can be carried out, in the month of August; Ignatius to the same and to Fr. Queralt, about the same reformation, that he, being present, should see about what is more expedient, in the month of November; Polanco ex commissione to Fathers Queralt and Araoz, on the church at the College in Barcelona, about the requirement that its juridical possession be secured, about the name that should be given to it, whether it is Our Lady of Bethlehem, or something else, December 8; the same, on the same day, to Fr. Araoz on admitting Brother Gou into the Society and on the reformation of the monasteries; Antonio Gou to Ignatius, March 1 and November 6; John Queralt to Fr. Polanco, January 12, June 8 and November 23, 1548.] v1_254-270latin 1548B 267. Obtinuerant nostri Valentiae domum satis commodam et amplam, cum horto spatioso; aliam etiam conjunctam, ut templum, ubi condonarentur, priori adjunxerunt. Nostri autem fratres, qui ibi studiis dabant operam, magna cum aedificatione in publica academia versabantur; et in gradibus suscipiendis eorum doctrinam cum modestia conjunctam et admirabantur magistri, et plurimum commendabant. Nominatim de fratre nostro Petro Canali, natione gallo, cum in bacealaureatum examinaretur, dixit unus ex cathedraticis Theologiae, in quatuor supra viginti annorum spatio, quo illis in scholis versatus esset, nunquam baccalaureum, qui tam bene respondisset, vidisse. Fuit autem in causa haec nostrorum in litteris diligentia, ut Valentina civitas, quae Universitatis curam habet, privilegium Societati nostrae concederet, ut tam Philosophiae quam Theologiae gradus omnes, sine ullo sumptu in posterum nostri possent accipere. Pater autem Jacobus Miron, praeter gubernandi onus, Magistrum etiam sententiarum praelegendum, et quidem bis quotidie, suscepit, tum ut ipse in theologicis studiis majores faceret progressus, tum etiam ut alios de suo labore juvaret. Aliis praeterea pietatis operibus multis dabat operam ; et efficiebat charitas et ordo, ut tempus et vires ad omnia suppeterent. Quamvis autem contradictionibus anno praeterito, propter rumores quosdam falsos, agitarentur; cum rumores illi, prout solent, concidissent, summa pace deinde fruebantur; et potius, ut Miron scribit, jam vana gloria, quam persecutiones, esset vitanda. Aliquos in Societatem etiam hoc anno admiserunt. Archiepiscopus nostris se admodum benevolum et familiarem exhibebat. Ut autem bonus odor in vulgus late spargeretur, inter caetera illud juvit non parum, quod quidam pius et copiosus homo magnam pecuniae summam pauperibus distribuendam P. Mironi dedit; qui, quoniam aliter timeri poterat ne pium hoc opus omitteretur, laborem illum dispensandi suscepit, et magna cura adhibita, per parochias urbis, pauperes inquisivit, eos praesertim, qui publice mendicare, cum tamen magna penuria premerentur, erubescebant. Quia tamen honestas ob causas, per alios eleemosynae hujusmodi, quam per nostros dispensandae visae sunt, non diu hoc munere fungi oportuit. Conciliata etiam fuit, non solum nobilium, sed et religiosorum atque doctorum hominum amicitia, et eorum, qui primas in Universitate tenebant. Diebus autem sabbati et dominicis multorum confessiones audiebant; dotem orphanis virginibus quibusdam curaverunt; et demum, in aliis piorum operum generibus, aedificationi urbis se impendebant. Sed cum inter praecipuos fructus, frequens confessionis et communionis usus esset, daemon, cui ea displicebant, in dubitationem quosdam adduxit; quo factum est ut frequentiam illam unus concionator commendaret, alius quidam improbaret; unde magnus rumor in populo propter hanc controversiam fuit excitatus. Quod cum Archiepiscopus animadverteret, in quadragesima hujus anni theologos fere omnes urbis convocavit, ut quaestionem hanc eis auditis constitueret; ac postmodum per urbem promulgari fecit, quod die dominica in octava Paschae, ipse in cathedrali Ecclesia condonaturus esset et quid in ea controversia tenendum esset, explicaturus. Cum autem eo die alibi concionem ullam haberi prohibuisset, duas ipse horas est concionatus, et ut erat Arir non solum pietate, sed etiam doctrina et dono verbi insignis, officio suo egregie perfunctus est, ac demum frequentem usum communionis laudavit, et generalem omnibus facultatem, ut singulis dominicis diebus communicarent largitus est; et si qui vellent quotidie communicare, ne se inconsulto id facerent; ipsorum enim desideriis consideratis, se facultatem, cum ad Dei gloriam et ipsorum utilitatem foret, non negaturum. Genuit autem tam concio, quae sana et optima doctrina plena fuit, quam haec ipsa facultas magnam in eis consolationem, qui ad frequenter confitendum et communicandum erant propensi, et quae ad magnam Dei laudem cessura videretur. Inter multos pax a nostris est conciliata, Exercitia etiam spiritualia quibusdam proposita, nec inutile illud erat, quod scholastici nostri dominicis diebus cum positiones ordine suo domi nostrae defenderent, externi eis interesse soliti erant, et harum communicatio, ad ea quae spiritualia sunt tractanda, eos disponebat. 267. Our men in Valencia obtained a house that is quite suitable and ample, along with a large garden; and also another building next to it was added to be used as a church where they could preach. But our brothers, who were making their studies there, were active in the public academy with great edification; and in taking their grades the teachers admired their erudition joined with modesty and they had high praise for them. In particular should be mentioned our brother Peter Canisius, a Frenchman; when he was examined for the baccalaureate, one of the professors of Theology said that, during a period of more than twenty-four years, when he was teaching in the schools, he had never seen a candidate who responded as well as he did. Now the reason for this is the diligence of ours in their studies, so that the city of Valencia, which operates the University, granted this privilege to our Society that, in the future, ours could receive without payment all the grades both in Philosophy and Theology. Also Fr. James Miron, besides the onus of governing, accepted the chair of lecturing on the Sentences [of Peter Lombard], and indeed twice a day, both so that he might make greater progress in his theological studies and also to help others by his efforts. Moreover, he dedicated himself to many other works of piety; and his charity and self-discipline made it possible for him to have time and strength for all these things. Now although in the previous year they were disturbed by opposition because of the false rumors going around, when those rumors subsided, as they usually do, then they enjoyed great peace. And as Fr. Miron writes, now it was vain glory, rather than persecutions, that had to be avoided. During this year they also admitted some men into the Society. The Archbishop showed himself to be very benevolent and friendly towards ours. But that our good reputation might spread out broadly among the people, among other things this helped not a little, namely, that a certain pious and wealthy man gave Fr. Miron a large sum of money to be distributed to the poor. Since otherwise it could be feared that this pious work might be omitted, he took up the work of distributing it, and having taken great care, and through the parishes of the city he searched for the poor, for those especially who were ashamed to beg publicly, while they were suffering from great want. However, because it seemed to him that alms of this kind should be distributed by others rather than by our men, it was not necessary to perform this function for a long time. Also friendship was obtained not only of the nobles, but also of the religious and of the teachers, and of those who held the first places in the University. On Saturdays and Sundays they heard many confessions; and in general, they engaged in other kinds of pious works to the edification of the city. But since among their main fruits was the frequent use of confession and communion, the devil, for whom these things were displeasing, stirred up doubts on the part of some. The result was that one preacher recommended this frequency, while another opposed it; hence a strong rumor among the people was aroused because of this controversy. When the Archbishop became aware of this, during Lent of this year he called together almost all the theologians of the city so that he might decide this question by listening to them. And afterwards he had it promulgated throughout the city that, on the Sunday after Easter, he was going to preach in the cathedral and was going to explain what must be held regarding this controversy. But since on that day he forbade any sermon to be given elsewhere, he preached for two hours; and since he was a man noted not only for his piety, but also his doctrine and gift of preaching, he performed his office excellently. And at length he praised the frequent reception of Communion, and he granted the general permission to all to communicate every Sunday. And if some wish to communicate daily, they should not do it without consulting him. For he said that after considering their wishes, he would not refuse to give them permission, because it would be for the glory of God and for their own advantage. But both the sermon, which was full of excellent teaching, and this permission produced great consolation in those who were disposed to confess and communicate frequently, and it seemed to contribute to the great praise of God. Peace was established among many by ours, the Spiritual Exercises were also given to some, and it was not without good results that, when our scholastics on Sundays defended various theses in our house, outsiders were usually present, and the communication of these things disposed them to consider things that are spiritual. [16. Polancus, ex commissione, Patri Araoz, ut libere, quae coram domino judicaret expedire, Valentiae et Gandiae statueret, et de dotibus eorum, qui in Coadjutores temporales assumi et in Societatem admitti postulant, 17 Julii; idem eidem, ut Rectores Collegiorum, quae reditus habent, si quem velint ad ipsos Roma vel aliunde mitti, prius de necessariis ad iter perficiendum provideant. Est enim, ait, quodam quasi terrore praeter morem perculsus P. N. M. Ignatius, tot videns aegrotare, imo et mortem obire propter nimiam, quam in itineribus et etiam in domibus passi sunt rerum omnium inopiam (Obierant his diebus Romae Bartholomaeus Ferron et Martinus de Sancta-Cruce ; Jacobus Lhoost Bononiae et alius Jacobus Tybure), 8 Decembris 48.
Polanco ex commissione to Fr. Araoz, that in the eyes of the Lord he freely judge what should be done in Valencia and Gandia, and about the endowments of those seeking to be admitted to the Society as temporal Coadjutors, July 17; the same to the same that the Rectors of the Colleges, which have an income, if they want someone to be sent to them from Rome or from some other place, they should send the funds necessary for the journey. Our Father Ignatius, he says, has been bothered by an unusual fear, because he sees so many of ours getting sick, and also dying, because of too much lack of all things, which they have endured in their travels and also in the houses (at this time the following died: at Rome, Bartholomew Ferron and Martin de Santa Cruz; at Bologna James Lhoost and James Tybure), December 8, 1548.] v1_254-270latin 1548B 268. Gandiae Collegium bene interim, in his praesertim quae ad spiritum pertinent, proficiebat. Pater Andreas de Oviedo, postquam mane populo concionatus esset, a prandio catechismum docebat, et quotidie eadem hora, singulari cum fructu et aedificatione populi, id est prosequutus. Sic tamen se nueris attemperabat, simpliciter eos docendo, ut etiam aliis, qui aderant et provectiores erant, spiritualem cibum exhiberet, et veniendi ad puerorum institutionem verecundiam adimeret. Cum tamen etiam rerum minimarum cognitio multis aetate grandioribus esset necessaria, libentius in hoc munere catechismi docendi, quam concionandi, ut humiliori atque utiliori, Pater Andreas versabatur; licet nec conciones omittebat, quas interdum in quodam monasterio habere non paucum ad populum solebat. Christiana doctrina audita, occasionem aliqui generales confessiones apud ipsum instituendi acceperunt; et huic Christianae doctrinae expositioni, cum domina Joanna, Ducis cognata, cum suis nepotibus, Ducis Gandiae filiis, et alii viri graves adessent, libentius etiam populus frequentiorque aderat. Inter alios, qui tunc Gandiae versabantur, erat dominus Joannes Gonzalez, Aragoniae Conservator, qui cum anno praecedenti comitiis Monzoni adesset, et ibi Ducem Gandiae cognovisset, qui quasi omnium virtutum speculum, curiae Principis Philippi atque omnibus, qui ei aderant, admirationi fuit, magnum concepit desiderium ejus exemplo et convictu fruendi; et ita Gandiam se contulit, ubi et ipse in spiritu plurimum profecit, et quoddam collegiolum, quod Caesaraugustae ipse ad filiarum domicilium constituerat, et postea auctoritate apostolica honestas ob causas dissolverat, nostris, qui tunc domum non habebant, dare decrevit. Receperunt se igitur eo nostri, ibique sacrificiorum, ac sacramentorum Poenitentiae et Eucharistiae mininisterio vacarunt; sed jam inde ab eo tempore, hoc collegiolum satis molestum Societati fuit, ut postea videbitur. Ut ad Patrem Andream redeam; is neophytis etiam aliquando concionabatur; et spiritualia Exercitia quibusdam sacerdotibus cum fructu proposuit; aegrotantium etiam in xenodochio gravibus necessitatibus subvenit. Obierat anno praecedente Gandiae, et quidem eo ipso die quo P. Petrus Faber, quamvis anno sequenti, P. Ambrosius, qui ut Fabri discipulus, eidem in vita spirituali praeceptori multum commendari voluit, eumdemque invisere percupivit; et octo dies antequam ab hac vita discederet, de morte sua certior factus fuit, ut ipsemet testatus est, et elevatis manibus, orans Dominum ne se diutius in hoc exilio retineret, acceptis omnibus Sacramentis, et magno suae virtutis exemplo relicto, migravit ad Dominum ipso die Vinculorum Sancti Petri. 268. Meanwhile, the College at Gandia was progressing very well, especially in things pertaining to the spirit. Fr. Andreas de Oviedo, after he preached to the people in the morning, taught catechism after lunch, and he did that every day with singular fruit and edification of the people. However, he so limited himself in dealing with the boys, by teaching them simply, that he also provided spiritual fruit for others, who were present and more advanced in age, and he took away any shame in them for attending the instruction of boys. But since a knowledge of the least things is necessary for many people who are older, Fr. Andreas engaged more willingly in this task of teaching catechism than he did in preaching, because it is more humble and advantageous, although he did not omit his sermons, which he was accustomed to give in a monastery to quite a few people. After listening to Christian doctrine, some seized the occasion to make a general confession to him. And when Lady Joanna, a relative of the Duke, with her nephews, the children of the Duke of Gandia, and some other important men were present at this explanation of Christian doctrine, a larger crowd of people also attended. Among others, who at the time were present in Gandia, was the Lord John Gonzalez, the Defender of Aragon, since in the previous year he was present at the assembly in Monzón, and had met the Duke of Gandia there, who was like a mirror of all virtues and who was a source of admiration to the court of Prince Philip and to all who served him — this Gonzalez had a strong desire to enjoy his example and companionship. And so he went to Gandia, where he also progressed much in the spirit, and he decided to give to ours, who then did not have a house, a small College, which he had established in Saragossa as a residence for his daughters, and afterwards for good reasons had abandoned it. Therefore, ours began to live there, and they occupied themselves with the ministry of offering Masses, and of the sacraments of Penance and the Eucharist. But from the very beginning this little College was quite a problem for the Society, as will be clear later. Now I will return to Fr. Andreas: sometimes he also preached to neophytes and he gave the Spiritual Exercises to some priests with good results; and in the hospital he provided for the basic needs of the sick. In the preceding year Fr. Ambrose had died in Gandia, and on the very same day when Fr. Peter Faber died in the year following; as a disciple of Faber, he wanted very much to be directed by him in the spiritual life as his teacher, and he wanted to visit with him. And eight days before he departed from this life, he was certain about his impending death, so that he testified, and with raised hands he prayed to the Lord not to keep him any longer in this exile, and having received all the sacraments, and giving a great example of his virtue, he departed to the Lord on the day of the Chains of St. Peter. [17. Ignatius Patri Araoz, incerto die sed hoc anno 48, de retinendo aut dimittendo Patre Rojas juxta ipsius Araoz et Ducis Gandiae consilium; idem eidem, mense Julii, de Caesaraugustano Collegio; et de Onnatensi; Polancus, ex commissione, Herculi Bucerio Caesaraugustam, de communi bono prae privato curando et de obedientia suo superior, Araoz sc., praestanda, hoc anno ante mensem Julium; Ignatius domino Joanni Ludovico Gonzalez de Villasimplez, filio Conservatoris Aragoniae, in Imperatoris curia, de rebus ad Collegium Caesaraugustanum pertinentibus, standum in iis sententiae Ducis Gandiae , qui de erigendo Collegio primus cum Conservatore egit, cuique plura de hoc negotio publica instrumenta missa fuere, 4 Augusti; idem Patri Strada, plura de Nuncio Apostolico, Joanne Poggio et de rebus Salmantinis ; Ignatius Duci Gandiae , de domina Aldonza de Villasimplez, filia Conservatoris Aragoniae, fundatoris Collegii Caesaraugustani, mense Septembri; Martinus de Sancta-Cruce Patri Francisco de Rojas, Caesaraugustam, de quadam dispensatione et de agendi ratione cum domina Aldonza, mense Novembri; Ignatius Patri Araoz, ut Andream de Oviedo in virtute obedientiae jubeat onus Rectoris in Collegio Gandiensi subire, eodem mense; Polancus, ex commissione, eidem Araoz, ut mentem accuratius intelligere curet Ducis Gandiae circa flandrum lectorem quem pro Gandiensi Collegio expetere Dux dicebatur, eodem mense; Ignatius Duci Gandiae, quae de neophytis Gandiensibus Romae apud Summum Poenitentiarium et Inquisitionis procuratorem actum fuit, 8 Decembris; eidem Polancus, ex commissione, de cantu vesperarum in templo, eadem die; idem ex commissione, Patri Araoz, de iis quae a Sociis praestanda sunt erga Aragoniae Conservatorem, Caesaraugustani Collegii fundatorem, recens mortuum, et de tribus flandris nuper Romae Societatem ingressis, 27 Maii; idem Andreae de Oviedo, de Constitutionibus Universitatis Gandiensis, 8 Decembris; domina Aldonza Gonzalez de Villasimplez Ignatio, 10 Septembris 48.
Ignatius to Araoz, on an unknown day but in 1548, about keeping or dismissing Fr. Rojas, according to the decision of Araoz and the Duke of Gandia; the same to the same, in July, about the College in Saragossa; Polanco ex commissione to Hercules Bucerio on caring for the common good rather than the private, and on giving obedience to his superior, Araoz, during this year before July; Ignatius to Lord John Luis Gonzalvez de Villasimplex, son of the Defender of Aragon, in the court of the Emperor, about things pertaining to the College in Saragossa, about following the opinion of the Duke of Gandia, who was the first one to work with the Defender about erecting the College, and to whom many legal documents about this matter had been sent, August 4; the same to Fr. Strada, containing many things about the Apostolic Nuncio, John Poggio and about matters in Salamanca; Ignatius to the Duke of Gandia, about Lady Aldonza de Villasimplex, daughter of the Defender of Aragon, founder of the College in Saragossa, in the month of September; Martin de Santa Cruz to Fr. Francis de Rojas, in Saragossa, about a certain dispensation and about how to deal with Lady, in the month of November; Ignatius to Fr. Araoz, that he command Andreas de Oviedo in virtue of holy obedience to assume the burden of Rector of the College in Gandia, in the same month; Polanco ex commissione to the same Araoz, that he ascertain more accurately the mind of the Duke of Gandia concerning the Flemish teacher, whom the Duke is said to want for the College in Gandia, in the same month; Ignatius to the Duke of Gandia about what was done in Rome about the Neophytes in Gandia before the Supreme Penitentiary and the head of the Inquisition, December 8; Polanco to the same ex commissione about singing in church at Vespers, on the same day; the same ex commissione to Fr. Araoz, about the things to be done by the Companions for the Defender of Aragon, founder of the College in Saragossa, who died recently, and about the three men from Flanders, who recently entered the Society in Rome, May 27; the same to Andreas de Oviedo about the Constitution of the University in Gandia, December 8; Lady Aldonza Gonzalez de Villasimplex to Ignatius, September 10, 1548.] v1_254-270latin 1548B 269. Venerat Gandiam Carthaginensis Episcopus, ut Gandiae Ducem inviseret; et cum generalem confessionem vellet instituere, suasit ei Dux, ut ad eam per Exercitia spiritualia se disponeret; quod cum Episcopo placuisset, Murciam se conferens, quae praecipua in ejus episcopatu civitas est, Patrem Andream accersivit, qui Episcopum in visitandis quibusdam locis suae dioecesis, non poenitendo cum fructu, est comitatus. Murciam autem pervenientes, tam ipsi Episcopo, quam Canonico, qui cathedralis Ecclesiae ecncionator erat, Exercitia spiritualia proposuit; et postquam varia, ad casus conscientiae pertinentia, tractata inter eos fuerunt, quae tam ad privatum ipsorum, quam ad commune bonum Ecclesiae Carthaginensis spectabant, se diligenter exercuerunt; et generali confessione facta, plurimum in spiritu profecerunt. Episcopus aedificationi praecipue fuit, qui quotidie sacrificium Missae celebrans, totus erat in modis exquirendis, quibus maxime Deo placeret, et gregem suum juvaret; et aliquos de Societate sibi adesse, quorum opera juvaretur, percupiebat. Et cum ea de re ad Ducem Gandiae scriberet, de Collegio ibidem instituendo agi coeptum est. Alias etiam confessiones ibidem audivit Andreas ac deinde Gandiam rediit. 269. The Bishop of Cartagena came to Gandia to visit the Duke of Gandia. And since he wanted to make a general confession, the Duke convinced him that he should prepare himself by making the Spiritual Exercises. This was pleasing to the Bishop, so he went to Murcia, which is the principal city in his diocese, and he met with Fr. Andreas, who accompanied the Bishop in visiting some places in the diocese with no little fruit. But after arriving in Murcia, he gave the Spiritual Exercises both to the Bishop and to the Canon, who was the preacher in the cathedral. And after various things pertaining to matters of conscience were considered by them, which concerned both their private lives and the common good of the Church in Cartagena, they diligently made the Exercises; and having made a general confession, they made much progress in the spirit. The Bishop was especially edifying; daily he celebrated the sacrifice of the Mass, and he sought to find every way in which he could please God more, and serve his flock. And he earnestly desired that some members of the Society would come to his diocese in order to help him. When he wrote to the Duke of Gandia about this matter, he began to be interested in the establishment of the College there. Andreas heard some more confessions in the same place and then he returned to Gandia.[18. Ignatius Duci Gandiae, de iis quae Carthaginensis Episcopus exposcebat in suae dioecesis auxilium, 20 Septembris 48.
Ignatius to the Duke of Gandia about the things that the Bishop of Cartagena was earnestly requesting as help for his diocese, September 20, 1548.] v1_254-270latin 1548B 270. Acceperunt hoc anno Gandiae spiritualia Exercitia, prout in sermonem latinum conversa, et a Sede Apostolica, adjunctis Litteris Apostolicis, confirmata, Romae typis impressa fuerant, et tanta cum consolatione ac animi devotione ea Gandiae susceperunt, ut omnes nostri a primo ad ultimum, singula Exercitia singulis diebus, loco orationis matutinae meditari voluerint; quam ipsorum devotionem et Dux et ejus amita, domina Francisca, sequuti sunt. Aliqui etiam hoc anno Gandiae Societatem ingredi constituerunt, et nonnulli sunt admissi. Diebus dominicis discurrebat in quadragesima P. Andreas per neophytorum pagos Gandiae vicinos, et in uno mane, in altero post meridiem concionabatur. 270. In this year at Gandia the Spiritual Exercises were received, since they had been translated into Latin and confirmed by the Apostolic See with an attached Apostolic Letter. The book was printed in Rome, and it was received in Gandia with such consolation and heavenly devotion that all of ours, from the first to the last, wanted to meditate on each of the Exercises day after day, in place of their morning prayer. Both the Duke and his aunt, the Lady Francesca shared in their devotion. Also during this year in Gandia some men wanted to enter the Society, and a few were admitted. On Sundays in Lent Fr. Andreas visited the villages of neophytes near to Gandia, and he would preach in one in the morning, and in another in the afternoon. [19. Ignatius Duci Gandiae, mittit sex volumina Exercitiorum nuper typis editorum et ne ea nisi a prudentibus transcribi permittantur monet, 20 Septembris; Polancus Andreae de Oviedo, consultum Ignatium de titulo, qui libro Exercitiorum esset apponendus, noluisse quidquam decernere, sed id omne Polanco et Frusio permisisse, mense Septembri. — Nos hanc primam Exercitiorum editionem non vidimus, nec per tempus licet exemplaria quaerere aut eorum accuratam descriptionem emendicare; quare unum, quod elucidare volebamus, in medium hic proferemus, sc., non convenire quae Polancus narrat cum hujus editionis descriptione, quam videre est in Bibliothéque des ecrivains de la Compagnie de Jesus, 1872, vol. II, col. 824. Suspicamur autem huic primae Romanae adamussim respondisse Conimbricensem editionem secundam anni 1553, quae ad calcem haec habet : Conimbricae, ex commissione Reverendi Patris M. Ignatii, Praepositi generalis Societatis Jesu. Quod si ita est, haud recte anonyma dicitur haec prima Exercitiorum editio. Vide Dictionnaire des Anonymes et Pseudonymes, publiés par des religieux de la Compagnie de Jésus, depuis sa fondation jusqu’à nos jours, par CARLOS SOMMERVOGEL, S. J. Strasbourgeois, Paris, 1884, col. 300.
Ignatius sent to the Duke of Gandia six copies of the Exercises recently printed and warns that they should be translated only by prudent men, September 29; Polanco to Adreas de Oviedo saying that, after consulting with Fr. Ignatius about the title that should be given to the book of Exercises, he did not want to make any decision, but that he left it up completely to Polanco and Frusius, during the month of September. We have not seen this first edition of the Exercises, nor have we been able to find some copies and check their accuracy; so there is one thing we wish to make clear and that we state here, namely, what Polanco says does not agree with the description, which one can find in Bibliothéque des écrivains de la Companie de Jésus, 1872, Vol. II, col. 824. But we suspect that the second edition of Coimbra in 1563 corresponds exactly with this first Roman edition, which has this at the end: Conimbricae, ex commissione Reverendi Patris M. Ignatii, Praepositi generalis Societatis Jesu. Now if that is so, it cannot be correct to say that the first edition of the Exercises was anonymous. See Dictionnaire des Anonynmes et Pseudonymes, publies par des religieux de la Companie de Jésus, depuis sa foundation jusqu’d nos jours, by Carlos Sommervogel, S.J. of Strasbourg, Paris, 1884, col. 200.]