The life of St. Ignatius of Loyola
Publisher: Burns & Oates
Published: 1871
Place of publication: London, England
Language: eng
Table of contents: title: TABLE OF CONTENTS.; title: Preface of the French Translator  pp. xiii — xxi; title: The Author's Preface pp. xxii — xxviii; title: THE FIRST PART.; title: CHAPTER I.; title: The family of St. Ignatius and the Castle of Loyola. His birth — his name in baptism — his education. He is placed at Court, and there forms acquaintance with a lady whose name he does not give. H4 devotes himself to feats of arms, and reading romances of chivalry. In 1517 he takes part for the first time in the war against Navarre. The revolt of the towns — it is suppressed. In 152 1 Francis I. renews hostilities. Henry d' Albert conquers Navarre and besieges Pampeluna. The garrison wishes to capitulate, but is prevented by Ignatius, who after a courageous defence is severely wounded. He is treated with honour by the enemy, and sent back to his own country. His health becomes worse — he prepares for death, and is suddenly cured. He undergoes a second operation. The reading of some pious books makes him feel the necessity of choosing between the world and the service of Jesus Christ. He decides on choosing the latter. His desire to please God. The Blessed Virgin appears to him with the Infant Jesus. He thinks of becoming a Carthusian pp. 1 — 16; title: CHAPTER II.; title: Ignatius quits his country, notwithstanding the representations of his elder brother, and departs for Mont Serrat. He meets an unbeliever. He prepares nimself in the Church of Mont Serrat for his new life. Gives away all he possesses, and takes the habit of a penitent and a pilgrim. He makes acquaintance with Agnes Pasquale, who guides him to Manresa, where he lodges in the hospital. His kind of life. He is judged and treated in different ways by the inhabitants of the place. He serves the poor and sick pp. 17—25; title: CHAPTER III.; title: The cavern at Manresa to which St. Ignatius retires. He is tempted with vanity and with disgust Scruples reduce him almost to despair. The useless means he employs against them. He has recourse to obedience, and his doubts disappear. His interior lights and consolations. He has for his only guide experience and the hand of God. The demons appear to him under the form of a serpent. After which he receives celestial light, discovering to him the secrets of faith and of nature. Frequent apparitions of Christ our Lord. He has an ecstasy of nine days, during which he receives revelations concerning the founding of the Society of Jesus. His sickness determines him to moderate his austerities. He composes the Book of the Exercises in the cave of Manresa. He instructs the Faithful in the interior life. He seeks for disciples. Reasons which make him quit Manresa  pp. 26 — 37; title: CHAPTER IV.; title: He arrives at Barcelona. He makes acquaintance with Elizabeth Roser, who sees in the church his head encircled with light. He obtains a free passage upon a ship which leaves for Italy, and begs the provisions necessary for the voyage. He arrives in five days at Gaeta, whence he goes on foot to Rome with some other pilgrims. He saves a young girl's honour. His exhaustion, and the fear which the people of the country have of the plague, cause him many difficulties. He obtains at Rome a passport for Jerusalem, and receives the Pope's benediction. His journey to Venice, and his sufferings in it. The Senator Trevisani takes him to his house, which St. Ignatius soon leaves. He obtains from the Doge free passage to Syria. He embarks while sick of fever. He escapes the plot of the crew against him. He arrives at Joppa. His entrance into Jerusalem pp. 38 — 45; title: CHAPTER V.; title: Ignatius wishes to found a society at Jerusalem for the conversion of the East. The opposition of the Franciscans hinder him from staying there. He submits to the representations of the Provincial. He visits the Mount of Olives alone — is brought back by force to the convent. He quits Jerusalem, and embarks for Venice, where he arrives at the beginning of 1524, after many dangers and delays. He decides upon acquiring the instruction he is in want of, and upon embracing the ecclesiastical state. He returns to Spain. At Ferrara he distributes all his money to the poor, and traverses Lombardy begging his way amid the armies of the belligerents. He is arrested as a spy in both camps. He embarks at Genoa pp. 46 — 52; title: CHAPTER VI.; title: Ignatius goes from Barcelona to Manresa to commence his studies there with a Cistercian Monk whom he knew. He finds him no longer alive, and returns to Barcelona, where he attends the public school. He moderates his piety, which was an obstacle to his study. He reforms a convent of Nuns by his Exercises, and thus draws upon himself the hatred and ill-treatment of a person whom he interfered with. He falls sick of the blows received. The interest shown in him. He continues the good work he had begun, and converts the man who had beaten him. He resuscitates a man who had hanged himself. Many disciples join him. He goes, at the end of two years, to Alcala. The remembrance of him is kept at Barcelona. He and his disciples wear a particular dress, and live on alms. The care he takes of his neighbour's good. He converts a Canon pp. 53—65; title: CHAPTER VII.; title: Ignatius becomes suspected by the Inquisition — they proceed against him secretly. He is obliged to appear before the Vicar, who orders him and his disciples also to change their costume. The following year, 1527, there is a new inquest — he is put in prison as guilty of having favoured the escape of two ladies of distinction. He receives many visits in prison. The Tribunal declares him innocent, but forbids him to teach religion and to preach until he has completed his studies. Punishment of a gentleman who had publicly wronged him. Ignatius goes to Salamanca, where he begins to exercise his zeal. But the Dominicans have him and his companions put into prison. The interest which is taken in him. The Bishop's Vicar directs the inquiry. His Book of Exercises is examined. What took place in his prison. They are declared innocent with regard to faith and morals, but are forbidden to treat of the difference between venial and mortal sin. Ignatius decides on leaving his companions, to go to continue his studies at Paris. He passes through Barcelona pp. 66 — 78; title: CHAPTER VIII.; title: He finds more advantage at Paris for the acomplishment of his designs. Letters written by him from that city. He is delayed in his studies by his poverty, and thinks of making himself servant to a Professor. His journeys to the Low Countries and to London. He finds there resources for himself and for others. The University of Paris. He studies a year and a half rhetoric, three years and a half philosophy, in which he takes his degrees, and a year and a half theology, but does not finish it at Paris. Difficulties he has to overcome pp. 79 — 87; title: CHAPTER IX.; title: Ignatius foretells distinctly the foundation of the Society of Jesus. His three disciples at Paris abandon him. Opposition of his fellow-countrymen, who accuse him of sorcery, and denounce him to the Inquisition, while he is absent at the sick-bed of a man who had stolen his money. The judge does not receive the complaint. Ignatius brings a great number of students to a more Christian life. The Council of the University sentences him on that account to a chastisement in penalty. He convinces the Rector of the College, Govea, of the injustice of the sentence passed on him. Public retractation on the part of Govea. Remarkable conversions. Peter Faber is the first companion who remains faithful to him. Ignatius forms him to piety pp. 88 — 99; title: CHAPTER X.; title: The Exercises. Their idea. Man learns in them by prayer and meditation, to know his end, and the will of God in his regard. They have greatly contributed to develope the spirit of the Gospel. Their object is to show every one how he can attain his end both in time and in eternity. The means which they prescribe assist in the purification of the heart, the enlightenment of the understanding, and the submission of the will. The first week : meditations on the end of man, on sin, and the punishments of sin. Second and third weeks : of the Kingdom of Jesus Christ, mysteries of the life and death of our Saviour, the two standards, the three classes of men, and the three degrees of humility. Fourth week : mysteries of Christ from His resurrection to His ascension. Last, meditation on charity. The Exercises have given birth to the Society, and it rests upon them  pp. 100 — 112; title: CHAPTER XI.; title: Effect produced by the Exercises on Faber. Francis Xavier at first avoids Ignatius — seeks for glory by means of learning. How Ignatius gains him. Attempt to assassinate the Saint. He gains Laynez, Salmeron, Bobadilla, and Rodriguez. In the month of July, 1534, they all meet for the -first time, and Ignatius communicates to them the design he has of founding a Society for the conversion of the East. They take the resolution of putting themselves at the disposal of the Pope in case of hindrance. On the 15th of August they pronounce their vows at Montmartre. Their kind of life — the esteem they enjoy. Three other companions join them. Amiable qualities of Ignatius — his zeal for others. He returns into his country for his health. He is denounced to the Inquisition of Paris. His Book of Exercises is again examined and declared irreproachable, as well as himself and his companions pp. 113 — 125; title: CHAPTER XII.; title: He is received with great honour at Azpeytia. He lodges at the hospital. Fruit of his exhortations. Public satisfaction for a little fault committed in his childhood. Cures and miraculous predictions. Pious foundations. He falls sick. He is surrounded with light while in prayer. He settles the family affairs of several of his companions, and embarks at Valencia for Italy. Dangers he runs at sea. He makes the journey from Genoa to Venice by Bologna during the winter. He falls sick at Bologna. Relations of the Saint with the founder of the Theatines. They ask to enter the Society — Ignatius does not consent to it. Letter of the Saint to his Confessor, Miona, on the subject of the Exercises. New companions pp. 126 — 135; title: CHAPTER XIII.; title: His friends arrive from Paris before the time fixed. He sends them to Rome to ask the Pope's permission to go to Jerusalem, and to receive Holy Orders on the title of poverty. The Pope grants them their request. Their ordination and their vows. They divide themselves among several towns of Upper Italy. Ignatius preaches at Vicenza. A fresh denunciation against him before the Nuncio at Venice. He returns to Venice and is acquitted. He visits Simon Rodriguez in his sickness and cures him. What happened to Rodriguez. They all meet at Vicenza and take the name of the Society of Jesus. They divide themselves among several towns. Their kind of life. Ignatius goes to Rome with Faber and Laynez. He has a vision at La Storta, wherein God reveals to him the immediate destinies of the Society pp. 136 — 148; title: CHAPTER XIV.; title: He gives the Exercises and preaches in the Spanish Church at Rome. All meet together in Rome in the month of March. He is persecuted by some Spaniards and by an Augustinian, and accused of heresy. Many great personages declare against him. He is found innocent, but the Governor refuses to give a sentence. Ignatius obtains from Pope Paul III. an order for the process to be continued, and is completely justified. The famine at Rome. His zeal for the poor. The foundation of several pious institutions of charity is owing to him. He says his first Mass on Christmas Day, 1538 pp. 149—158; title: CHAPTER XV.; title: Circumstances are little favourable to the establishment of a new Religious Order. The companions of Ignatius deliberate with him on the constitution of the Society. They decide on naming a head. They bind themselves to teach Catechism and to give Missions. That the resolutions taken by the majority of members present in Rome shall have the force of law. First draft of the Constitutions by Ignatius, and presented to the Pope. He names a Commission to examine it. Cardinal Guidiccioni changes his opinion, and approves the new Order, which is confirmed by Paul III. Favourable circumstances which influence this decision. John III. of Portugal asks for Jesuits as Missioners. Ignatius gives him only two, Rodriguez and Xavier. The first remains in Portugal; the second departs for the Indies alone. The name of Jesus is given for ever to the Society. The opposition it meets with. Pius II. had already, in 1459, founded a Society of Jesus, composed of Knights, Priests, and Lay-brothers, -with a fourth vow, of fighting against the Turks. Predictions of the establishment of the Society of Jesus ; the most remarkable is that of the Abbot Joachim, of the twelfth century pp. 159 — 174; title: CHAPTER XVI.; title: Ignatius is chosen first General of the Society. Votes of several of the electors. Opposition of Ignatius. He submits the question to his Confessor, and ends by yielding. Solemn profession of the members of the Society. Ignatius teaches the Christian doctrine. Distribution of his day. Two Jesuits are sent as Legates of the Pope to Ireland. Rules of conduct given them by the Saint  pp. 175 — 187; title: THE SECOND PART.; title: CHAPTER I.; title: Ignatius is the sole author of the Constitutions of the Society. Of their main principle, substance, and form. Of their end and the means they propose. They have for their end not merely external acts of virtue, but the very essence of virtue. Their application to some particular virtues. At the first, Ignatius caused Superiors to be chosen in several Colleges by plurality of votes. The Rules were tried for a long time by the Society itself and by the Holy See before they were approved. They were not published until after the death of Ignatius pp. 188 — 213; title: CHAPTER II.; title: Ignatius appeases a quarrel between Paul III. and John III. of Portugal concerning Michael de Silva, Cardinal Bishop of Viseux. His letter to Rodriguez on this occasion. He obtains the renewal of the Decree of Innocent III. regarding the visits of medical men to the sick who will not make their confession. Ferdinand I., King of the Romans, asks the Pope for members of the Society as Bishops, which Ignatius refuses. He also rejects the proposals of the Emperor to have Francis Borgia made a Cardinal. He permits Jesuits to be Confessors to Princes. John III. wishes to intrust the office of Inquisitors to some Jesuits. St. Ignatius, after having first refused this proposal, ends by giving his consent to it, requiring, however, some modifications in this institution. No Jesuit ever exercised this office. A great number of religious women ask the Saint for Jesuits as Confessors, which he constantly refuses. Letter of Joanna Cordona. He ceases to be Director of Elizabeth Roser, who had promised obedience to him pp. 214 — 234; title: CHAPTER III.; title: St. Ignatius is falsely accused before the tribunals. He wishes to resign his office, and makes an offer of it in writing to Laynez. Congregation of the Professed Fathers at Rome in 1550. Ignatius fells sick and again offers his resignation, which is not accepted pp. 235 — 243; title: CHAPTER IV.; title: The Archbishop of Toledo forbids the Fathers of the Society at Alcala to exercise their sacred ministry. Julius III. orders his Nuncio in Spain to obtain of the Prelate a retractation of his decree. The Archbishop finally yields to threats. Conciliatory conduct of St. Ignatius in this affair. The Jesuits in Portugal, following their master Rodriguez, depart from the spirit of the Institute. Ignatius, in accordance with the King, recalls this Father from his office. Rodriguez resigns his charge, remains at Coimbra, and foments the disturbances. The commissioners of St. Ignatius arrive in Portugal and send Rodriguez as Provincial to Aragon. He obtains leave to return to Portugal as a simple Religious, but is soon summoned to Rome pp. 244 — 254; title: CHAPTER V.; title: The piracies of the Turks in the Mediterranean inspire Ignatius with the idea of forming a coalition of the countries situated on its shores, under the command of the Emperor, to repress the infidels. St. Ignatius composes a memoir on the subject to the Emperor, which was never sent to him. His efforts to introduce the Society into the Holy Land. The Knight Zarata obtains a Bull from the Pope for the founding of three Colleges in the East, and asks the support of Philip II. Claudius, King of Abyssinia, asks for Missioners of John III. Nomination of a Patriarch and two Coadjutors pp. 255 — 276; title: CHAPTER VI.; title: The Bamabites ask to join the Society of Jesus. The Order of the Carthusians enters into communion of prayers and good works with the Society. Friendship between Ignatius and the Carthusian Prior at Cologne — their correspondence. Philip II. makes use of Ignatius and his Order to reform some Convents in Spain pp. 277 — 282; title: CHAPTER VII.; title: The Jesuits follow in their method of teaching the system used up to that time, until the period when the Ratio Studiomm was composed. The Society teaches gratuitously, and educates youth in Christian principles. Thoughts of St. Ignatius on the classics. Attacks upon the College of the Jesuits at Rome. Ignatius recommends modesty and discretion, and forbids all Jesuits to induce their scholars to enter the Society. Foundation of the German College. Its end. It is at first maintained by voluntary contributions. The same privileges are conferred on the Roman College as on the University pp. 283 — 295; title: CHAPTER VIII.; title: William, Duke of Bavaria, asks of St. Ignatius Professors for the University of Ingoldstadt. The Saint proposes to him to establish a College of the Society. His proposal is accepted. He sends Fathers Canisius and Salmeron. Father Gaudan. Duke Albert. The foundation of the College of Ingoldstadt is deferred. King Ferdinand asks for Jesuits for a College at Vienna. Ignatius sends him some Professors from Bavaria. Difference of views and opinions on the subject of students of theology. Albert renews his request, but is obliged to allow the departure of Canisius and Salmeron to Vienna. Negotiations of a happier kind in 1554. Canisius arranges things in Bavaria. Generous conduct of St. Ignatius. He founds at the same time the Colleges of Prague, Cologne, and Ingoldstadt. Germany is divided into two provinces. Prayers for the reunion of the Northern nations to the Church pp. 296—312; title: CHAPTER IX.; title: The Bishop of Paris and the Sorbonne are opposed to the Society. Decree of the Sorbonne against it. Ignatius forbids his Religious to enter into a public discussion on this subject. He collects testimonials for the justification of the Society. The Spanish Inquisition disapproves of the decree. The Government in Belgium refuses to recognize the Society. The Bishop of Cambrai suspends the Jesuits from their sacred ministry. Ignatius sends Ribadeneyra to the Court of Philip II. at Brussels. He dies before seeing the result of these negotiations. The Government finally recognizes the Society, under certain restrictions pp. 313 — 320; title: CHAPTER X.; title: Ignatius falling sick, a coadjutor is chosen. He predicts his death — names a Committee of three members of the Society for transacting business, and retires to a villa. His health becomes worse, and he returns to the Professed House. He dies at an unexpected moment. His death is announced to the Princes who are Protectors of the Society. Letter to Duke Albert of Bavaria  pp. 321 — 327; title: CHAPTER XI.; title: Character of St. Ignatius. His idea of Christian asceticism. Letter to Francis Borgia on this subject. His aversion to all exaggeration. Severity to two Fathers of Gandia who were not of the spirit of the Society. The care he took of the health of his subjects — orders he gave on this point. He himself waits upon the sick. He obeys with docility the prescriptions of physicians  pp. 328 — 338; title: CHAPTER XII.; title: He is sweet and patient in his administration, and requires the same conduct in all Superiors. He leaves to them liberty of action in all they thought suitable to circumstances. Care he took of the Novitiate. His manner of acting towards those whom he dismissed. He exacts more from the more perfect. James Laynez. He endeavours to promote union of hearts, and prescribes a regular correspondence. He wishes all his subjects to learn the language of the country in which they reside. He indicates to local Superiors the points on which they should render an account to the General pp. 339—349; title: CHAPTER XIII.; title: Conduct of the Society with regard to temporal Princes. It is the opponent of the territorial system in matters of religion and of the Church. John III. is the first to declare himself in its favour. He is in correspondence with Ignatius until the Saint's death. First letter of Ignatius to that Prince. The Saint endeavours as much as possible to meet his wishes. His conduct to Philip II. He prescribes to his Religious to conduct themselves towards secular and ecclesiastical Princes as if they were their religious Superiors. Conclusion. Coup d'cril on the development of the character of St. Ignatius in a spiritual point of view — on his action and that of the Society. He has divined and anticipated the wants of modem times by his humanity to the poor, the sick, and the imprisoned pp. 350 — 357