The Rise Of The Jesuits

PROPHETIC TOOL CHEST
CHAPTER SEVEN
THE COUNTER REFORMATION &
THE RISE OF THE JESUIT ORDER
One of the main elements of the Protestant Reformation was the discovery of the
Papacy as the prophesied Antichrist. The Protestants of old came to realize that the
system of 666, the very system which had existed since the days of Nimrod; the religious
system which became the corner stone of all pagan kingdoms—had finally reached its
apex in the Papal system. We have discovered that Roman Catholicism is, in essence, a
conglomeration of all the pagan idolatries from the preceding world kingdoms—leading
back to the system constructed by Nimrod. Yes, the Papacy is indeed ecumenical and
universal, for she ties Paganism, Judaism, and Christianity all together into one vast
system of confusion.
God separated Israel from Paganism in the Old Testament; God separated the
Church from Paganism and apostate Judaism in New Testament times. God, through the
centuries, has had a people in whom He bestowed his spiritual kingdom in purity. The
Papacy, however, does the opposite of the Lord. She combines Satan’s kingdom with
God’s kingdom and then offers this religion to the Godhead as a sacrifice as though she is
the immaculate spouse of Christ. Catholicity, in essence, is Chaldean astrology, which is
the worship of the Dragon (serpent) power. Protestantism came to one of the most
important aspects of truth: “A more sure word of prophecy (2 Peter 1: 19).” God rose up
men like Wycliff, Luther, Calvin, and others to identify the acme of the serpent power in
the Papacy and well did Protestantism expose her, and well did they set the stage for all
those who would follow and carry the flame of prophetic truth.
The Papacy felt the pressure of the Protestants. What was her main solution to the
Protestant problem? Her solution to the “large group of men” who were telling the world
that the Antichrist had finally been realized in the Church…was the COUNTER
REFORMATION. Leroy Froom demonstrates the five-fold manifestation of the Counter
Reformation as follows:
(1) The formal recognition of the order of Jesuits,
(2) The actions and decrees of the Council of Trent,
(3) The Catholic counter systems of prophetic interpretations,
(4) The establishment of the Index,
(5) The world spread revival of persecution
(The Prophetic Faith of Our Fathers, Vol. 2, 465)
This five-fold picture given by Froom definitely outlines the Counter Reformation. In
this chapter we are going to look at points’ 1, 2, 4, 5. Point 3, “The Catholic counter
systems of prophetic interpretations” will be covered in the following chapter: “Futurism:
The Counterfeit Prophecy.” In this chapter we are going to elucidate—through means of
several quotations—the main points of the Counter Reformation that gave rise to the
Papal machine for the subversion of Protestantism.
By D. S. Farris1
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The Counter Reformation: The Rise Of The Jesuits
(1) THE RISE OF THE JESUIT ORDER
Protestantism, from its very foundation, was a movement brought into being by
God Himself to expose the corruptions of the apostate church. God rose up this
movement to expose the Antichrist to the world. This movement had not reached total
theological maturity in the days of Luther; this maturity was to be reached in the years to
come by those who were to have the prospect of the totality—in sight—of the conflictive
issues between Protestantism and Catholicism to ascertain. Protestantism, in the days of
Luther, was the germination of a seed that was to reach full maturity in the time frame
prior to Christ’s second coming. It is certain that the prophetic testimony sealed by the
blood of the saints in Reformation days is the prophetic torch held by those who will not
be deceived by the sophistries of Romanism in the last days. In Reformation days, the
Devil understood the magnitude of what was happening to his greatest achievement, the
Papacy, and he understood what was to be the outcome of his most precious work in the
years to come if he allowed Protestantism to continue. The Devil then moved against the
Protestants and the fortress of Scripture: In the Book, The Great Controversy, pp. 208 –
209 we read:
Rome summoned new forces, hoping to accomplish its [Protestantism]
destruction. At this time, the order of the Jesuits was created, the most cruel,
unscrupulous, and powerful of all the champions of popery. Cut off from every
earthly tie and human interest, dead to the claims of natural affection, reason and
conscience wholly silenced, they knew no rule, no tie, but that of their order, and
no duty but to extend its power. The gospel of Christ had enabled its adherents to
meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty,
to uphold the banner of truth in face of the rack, the dungeon, and the stake. To
combat these forces, Jesuitism inspired its followers with a fanaticism that
enabled them to endure like dangers, and to oppose to the power of truth all the
weapons of deception. There was no crime too great for them to commit, no
deception too base for them to practice, no disguise too difficult for them to
assume. Vowed to perpetual poverty and humility, it was their studied aim to
secure wealth and power, to be devoted to the overthrow of Protestantism, and
the re-establishment of the papal supremacy. When appearing as members of
their order, they wore a garb of sanctity, visiting prisons and hospitals,
ministering to the sick and the poor, professing to have renounced the world, and
bearing the sacred name of Jesus, who went about doing good. But under this
blameless exterior the most criminal and deadly purposes were concealed. It was
a fundamental principle of the order that the end justifies the means. By this
code, lying, theft, perjury, assassination, were not only pardonable but
commendable, when they served the interests of the church. Under various
disguises the Jesuits worked their way into offices of State, climbing up to be the
counselors of kings, and shaping the policy of nations. They became servants, to
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act as spies upon their masters. They established colleges for the sons of princes
and nobles, and schools for the common people; and the children of Protestant
parents were drawn into an observance of popish rites. All the outward pomp and
display of the Romish worship was brought to bear to confuse the mind, and
dazzle and captivate the imagination; and thus the liberty for which the fathers
had toiled and bled was betrayed by the sons. The Jesuits rapidly spread
themselves over Europe, and wherever they went, there followed a revival of
popery.
The most potent force ever to come against Protestantism was the Jesuit Order. Ignatius
Loyola, or Don Inigo Lopez De Loyola (1491 – 1556) was the founder of this society. In
1491 Inigo was born at Guipuzcoa in the castle of Loyola. He was the son of a man who
belonged to the higher Spanish nobility; and consequently at a young age, Inigo had
access to the royal court. As Inigo grew older, he was knighted, and he served the military
in Pamplona (See Will Durant, The Reformation, 905). Inigo constantly had the vision of
glory on his mind, and “a chance came to distinguish himself: the French attacked
Pamplona, Inigo heartened the defense with his bravery; the enemy captured the citadel
nevertheless, and Inigo’s right leg was fractured by a cannon ball (May 20, 1521)”
(Durant, The Reformation, 906). With Inigo’s dream of military glory being removed
from him, he was soon to find a whole new path that was to make him the founder of the
most influential organization that the world has ever seen.
After Inigo’s injury, he was taken to the castle of Loyola to heal. In the time Inigo
spent at his ancestral castle, he studied fanciful books about Christ and the saints:
Ludolfus’s Life of Christ and Flos Sanctorum. These fanciful books inspired Inigo so
much that he began to seek glory through sainthood. He endeavored—at least in thought
—to capture Jerusalem from Islamic control. (This is still one of the Jesuit ambitions.)
It is alleged that in Inigo’s resolve to go to Jerusalem, he had a vision of the Virgin Mary
holding her child, and the Virgin told Inigo that he would receive victory over
concupiscence—victory over all fleshly inclinations. Loyola then committed himself to
Mary and Christ in his spiritual conquest (See Durant, The Reformation, 906).
On the way to Jerusalem, Loyola came to Montserrat where he spent three
days in confession and penance. We are told: “All the night of March 24 – 25, 1522, he
spent alone in the chapel of a Benedictine monastery, kneeling or standing before the
alter of the Mother of God. He pledged himself to perpetual chastity and poverty”
(Durant, The Reformation, 906). In The History Of The Jesuits, G. B. Nicolini explains
that, in this visit:
[Loyola] “became daily absorbed in the most profound meditations, and made a
full confession of all his past sins, which was so often interrupted by his
passionate outbursts of penitent weeping, that it lasted three days. To stimulate
his devotion, he lacerated his flesh with the scourge, and abjuring his past life, he
hung up his sword beside the Alter in the church of the convent of Monserrat
(Hsitory Of The Jesuits: Their Origin, Progress, Doctrines, And Designs, 12, 13).
When Loyola set out for Jerusalem again, he came to the port of Barcelona where he
found shelter in a cave near Manreze. He spent almost a year here “practicing austerities
that brought him close to death” (Durant, The Reformation, 907). Loyola brought himself
through the most horrible tortures in order to gain control over his mind and body; but in
truth, he was in the process of losing his mind to the control of demons. The torturing of
By D. S. Farris3
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his body and mind caused him to have visions; these visions latter became the foundation
of Loyola’s “Spiritual Exercises,” which he would take novices through to give them the
kind of mind he had. M. F. Cusack gives some insight concerning Loyola’s visions:
He flogged his body till the blood came. He fasted until he saw visions, and the
more he flogged himself the more visions he saw, and the more visions he saw
the more he fasted. It was simply cause and affect. The mind weakened by the
weakened body, was no longer master of his God –given intellect. He was guilty
of intellectual suicide, for he deliberately depraved himself of his mental powers.
No wonder if in such a state of mind the idea should come to him of framing a
rule [His Spiritual Exercises] which requires the abnegation of God’s best gift to
man. A general who was about to engage in an anxious and important campaign
would not dream of preparing himself for it by deliberately weakening his
intellectual faculties, yet this is precisely what the Spanish devotee considered to
be necessary for the success of his enterprise. . . . .It is true he had visions which
must have gratified his vanity; but the visions gave no peace to his restless soul.
On one occasion he lay for eight days in a trance or swoon; but his awakening
did not find him any the happier. He was haunted by demons and distressed by
doubts. Probably he believed in his visions, and his demonical apparitions were
to him realities (The Black Pope: A History Of The Jesuits, 30, 31).
Edmond Paris gives us insight as to the purpose of Loyola's spiritual exercises:
Ignatius understood more clearly than any other leader of men who preceded him
that the best way to raise a man to a certain ideal is to become master of his
imagination. We "imbue into him spiritual forces which he would find very
difficult to eliminate later," forces more lasting than all the best principles and
doctrines; these forces can come up again to the surface, sometimes after years of
not even mentioning them, and become so imperative that the will finds itself
unable to oppose any obstacle, and has to follow their irresistible impulse.
Thus all the "truths" of the Cathlic dogma will have to be, not only meditated,
but lived and felt by the one who devotes himself to these "Exercises," with the
help of a "director." In other words, he will have to see and relive the mystery
with the greatest possible intensity. The candidate's sensitiveness becomes
impregnated with these forces whose persistence in his memory, and even more
so in his subconscious, will be as strong as the effort he made to evoke and
assimilate them. Beside sight, the other senses such as hearing, smell, taste and
touch will play their part. In short, it is mere controlled auto-suggestion.
Imposing on his (Loyola's) disciples actions which, to him, were spontaneous, he
needed just thirty days to break, with this method, the will and reasoning, in the
manner in which a rider breaks his horse. He only needed thirty days "triginta
dies," to subdue a soul (The Secret History of the Jesuits, 21, 22. Emphasis
mine).
Loyola’s meditations were undoubtedly demonic experiences, and his spiritual exercises
were a means to become demon possessed. It is interesting to notice that what Cusack
describes as being the meditative experiences of Loyola coincides well with Pagan
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meditations. This is very significant, because Loyola “was cast into the prison of the
Inquisition on the charge of being one of the Alombrados or Illuminati” (The Black Pope:
A History Of The Jesuits, 37). Cusack explains that there “is very curious connection
between the directions given by Ignatius Loyola in his famous ‘Spiritual Exercises,’ and
the directions which were given to the Buddist novice, on his initiation into the higher
mysteries of that creed, and the Alombrados or Illuminati were of distinctly Buddist
origin” (The Black Pope: A History Of The Jesuits, 37). In other words, the Spanish
Illuminati’s belief system came from Buddist origins, and Loyola’s “Spiritual Exercises”
were very similar to the Buddists; thus, the Inquisition had reason to investigate Loyola.
When Loyola finally came to Jerusalem, the Franciscan provincial made Loyola
return back to where he came from. The Franciscans had been commanded by the Pope
to keep peace in the area, and they saw that Loyola’s ambitions would cause political
strife (See Durant, The Reformation, 907). In 1524 Loyola had returned to Barcelona, and
he then began learning Latin from young schoolboys. Eventually he made his way to
Paris at the College de Montaigu then to the College Ste.–Barbe. Loyola gathered
disciples from these colleges, and he taught them his spiritual exercises. We learn that “on
August 15, 1534, Loyola, Faber, Xavier, Diego Laynez, Alonso Salmeron, Nicolas
Bobadilla, Simon Rodriguez, Claude Le Jay, Jean Codure, and Paschase Broet” took
vowels to go to the Holy Land, but this did not come to pass (See Durant, The
Reformation, 910).
In 1537, at Venice, Loyola was influenced by the Theatine priests to focus on
helping the Church in Europe; this is where Loyola began to realize his glorious
ambitions. Loyola and his group then dedicated themselves to the service of the
hierarchical Church. Froom quoting A. J. Wylie says, “This militant Company of Jesus,
constituted the bull, Regimini Militantis Ecclesiae, of Paul the III in 1540, directed that
those who enrolled in this army were to bear ‘the standard of the Cross, to wield the arms
of God, to serve the only Lord, and the Roman Pontiff, His Vicar on earth’” (Wylie. The
History of Protestantism, Vol. 2, 386: Cited by Froom in Prophetic Faith Of Our Fathers,
Vol. 2, 466).
The Purpose Of The Order
(The following web sites describe the controversy of an X-Jesuit who exposed the
workings of the Jesuit Order: Alberto Rivera - Wikipedia, the free encyclopedia and 12
Most Frequently Heard Charges Against Alberto Answered)
What was the purpose of Ignatius’ new society? The purpose of the Jesuit Order
was to recapture all the ground lost to Protestantism. It was the studied aim of the Jesuits
to become the masters of the world—to bring all men into submission and subservience
to the Roman Catholic Church. The Jesuits became the masters of every conceivable
field of knowledge; they climbed the staircase of political power. Indeed they must have
had demonic powers giving them abilities. John Ridpath acutely explains the objective of
Loyola’s order:
The Society of Jesus was thenceforth recognized as the chief opposing force of
Protestantism. The Order became dominant in determining the plans and policy
of the Romish Church. The brotherhood grew and flourished. It planted its
chapters first in France, Italy and Spain, and then in all civilized lands. The
By D. S. Farris5
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success of the Order was phenomenal. It became a power in the world. It sent
out its representatives to every quarter of the globe. Its solitary apostles were
seen shadowing the thrones of Europe. They sought, by every means known to
human ingenuity, to establish and confirm the tottering fabric of Rome, and to
undermine the rising fabric of Protestantism. They penetrated to the Indus and
the Ganges. They traversed the deserts of Thibet, and said, “Here am I,” in the
streets of Peking. They looked down into the silver mines of Peru, and knelt in
prayer on the shore of Lake Superior. To know all secrets, fathom all designs,
penetrate all intrigues, prevail in all councils, rise above all diplomacy, and
master the human race, such was their purpose and ambition. They wound about
human society in every part of the habitable earth, the noiseless creepers of their
ever-growing plot to retake the world for the Church, and to subdue and conquer
and extinguish the last remnant of opposition to her dominion from shore to
shore, from the rivers to the end of the earth (Ridpath’s Universal History, Vol.
13, 239).
The Jesuit, Malachi Martin, confirms Ridpath’s statement concerning the purpose of the
Jesuit order. Concerning Protestantism, Martin says:
Their first main targets: the new Protestant churches pullulating throughout
Europe. Precisely, the vital issue at stake between the Catholic Church and the
leaders of the Protestant revolt—Luther, Calvin, Henry VIII of England—was the
authority of the Roman Pontiff and the preeminent primacy of his Roman
Catholic Church…The Jesuits carried the battle right into the territories of these
papal enemies. They waged public controversies with kings, they debated in
Protestant universities, they preached at crossroads and in marketplaces . . . (The
Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church,
28).
How did the Jesuits achieve such power?
There was no continent Jesuits did not reach; no known language they did not
speak and study, or, in scores of cases, develop; no culture they did not penetrate;
no branch of learning and science they did not explore; no work in humanism, in
the arts, in popular education they did not undertake and do better than anyone
else. . . (The Jesuits: The Society of Jesus and the Betrayal of the Roman
Catholic Church, 27).
Martin says that the Jesuits went to all continents. What were some of the tactics that
were used by the Jesuits to gain converts? W. C. Brownlee tells us:
They were also extremely indulgent to their heathen converts, the Chinese, for
instance. They allowed them to continue the worship of their ancestors, and light
candles, and burn incense before their images; they imposed on them no other
burden than to give to these deceased Chinese the names of the Roman saints,
such as St. Peter, St. Paul, St. Mary! These the converts had on their lips, while
their hearts homage was given to their ancestors. Thus they converted them by
stealth and saved them by deception and idolatry (Secret Instructions Of The
Jesuits, 7).
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Concerning the Chinese, the Jesuits had to do little work, for Catholicism has so much in
common with Nimrod’s religion; the Jesuits only needed to change the names: everything
else was almost identical. Furthermore, the basis of Loyola’s power was in his spiritual
exercises from Spanish Illuminism, a system in harmony with Paganism. Thus, in many
cultures, Loyola already had a bridge paved for him.
Martin explains how the Jesuits gained so much influence over Europe: “They
had a monopoly in the education of Europe for over two hundred years, and
numbered the famous and infamous in their worldwide alumni - Voltaire, Luis Bunuel,
Fidel Castro, and Alfred Hitchcock included” (The Jesuits: The Society of Jesus and the
Betrayal of the Roman Catholic Church, 29. Emphasis mine). Martin elaborates on the
extent that Jesuit influence has penetrated civilization even in modern times:
They were the first body of Catholic Scholars who became preeminent in secular
sciences—mathematics, physics, astronomy, archeology, linguistics, biology,
chemistry, zoology, paleography, ethnography, genetics. The list of inventions
and scientific discoveries by Jesuits had filled endless numbers of volumes in the
most diverse fields—mechanical engineering, hydraulic power, airflight,
oceanography, hypnosis, crystals, comparative linguistics, atomic theory, internal
medicine, sunspots, hearing aids, alphabets for the deaf and dumb, cartography.
The list from which these random samples are taken numbs the mind by its all-
inclusive variety. Their manuals, textbooks, treaties, and studies were
authoritative in every branch of Catholic and secular learning (The Jesuits, 29).
If the Jesuits have and are mastering science, this should be a very big “eye opener” to
Christians today that the Jesuits are using technologies that are far more control pervasive
and destructive than in the days of Loyola. Edwin A. Sherman, back in the 1800’s,
foresaw the words of Malachi Martin:
The time will arrive very soon, in which the “Company of Jesus” will become
very solicitous in the human sciences, but without a single application to virtue,
the ambition will be to dominate, the overbearing and pride penetrating its soul,
to rule alone and no one can restrain them (The Engineer Corps Of Hell; Or
Rome’s Sappers and Miners, 34).
Concerning the progress of the Jesuits, Durant emphasizes: “Rarely has so small a group
achieved so much so rapidly. Year by year its prestige and influence grew, until, within
twenty years of its formal establishment, it was recognized as the most brilliant product
of the Catholic Reform” (The Reformation, 915, 916). Froom gives an excellent summary
of Jesuit expansion into the world:
From 1540, then, the Counter Reformation may be dated. Within fifty years the
Jesuits had planted stations in Peru, Africa, the islands of the East Indies,
Hindustan, Japan, and China, and before long in the Canadian forests and the
American colonies. Their members secured important chairs in universities.
They became counselors and confessors to monarchs, and were the most able of
all Catholic preachers. By 1615 they had a membership of thirteen thousand.
Thus through the Jesuits the Counter Reformation, next to the Protestant
Reformation itself, became the most memorable movement in the history of
modern times (Prophetic Faith Of Our Fathers, Vol. 2, 464).
By D. S. Farris7
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(2) THE COUNCIL OF TRENT
The second step that the Counter Reformation of the Papacy took against Protestantism
was the Council of Trent. John Dowling tells us:
At the time of Luther’s death, the fathers of Trent had just commenced the
celebrated council, called at that city by pope Paul III., partly with the professed
design of promoting a reform of the abuses in the church, and of the morals and
manners of the clergy, which was so loudly demanded; but chiefly for the
purpose of rooting out the Lutheran heresy; and, in opposition to the doctrines of
the German reformers, of stating and defining with more exactitude and precision
than ever before, the doctrines of the Romish church. The opening session of the
council of Trent was held on the 13th
of December, 1545, and the closing session
was not held, till the month of December, 1563 (after several suspensions and
intermissions), about eighteen years from its commencement (History Of
Romanism: From The Earliest Corruptions Of Christianity To The Present Time:
Book 5, Chap. 1, 475).
We should raise the question: What was the foundation of Protestantism? The Foundation
of Protestantism was the Bible. Froom tells us that the Council of Trent’s “Discussions
Focused On Luther’s Positions.” What were Luther’s positions?
(1) that Holy Scripture contains all things necessary to salvation, and that it is
sacrilege to place tradition on a level with the Scriptures;
(2) that certain books, accepted as canonical in the Latin Vulgate, are apocryphal and
not canonical;
(3) that the meaning of Scripture is plain, and can be understood without churchly
commentary, by aid of the Holy Spirit (Prophetic Faith Of Our Fathers, Vol. 2,
474).
In the 4th
session of this Council, we are shown the Papacy’s attitude towards the word of
God. In the History Of Romanism, we learn:
In this session, a decree was passed which placed tradition upon an equality with
the Scriptures—declared the books of the Apocrypha to be a part of the word of
God—elevated the Latin translation of the Scriptures called the Vulgate, to an
authority superior to that of the inspired Hebrew and Greek originals, and
enacted severe penal laws against the liberty of the press (Dowling, History Of
Romanism, Book 7, Chap. 1, 479).
Dowling then cites the words of the Council:
The sacred, holy, ecumenical and general council of Trent, lawfully assembled in
the Holy Spirit, the three before mentioning legates of the Apostolic See
presiding therein; having constantly in view the removal of error and the
preservation of the purity of the gospel in the church, which gospel, promised
before by the prophets in the sacred Scriptures, was first orally published by our
Lord Jesus Christ, the Son of God, who afterwards commanded it to be preached
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by his apostles to every creature, as the source of all saving truth and discipline;
and perceiving that this truth and discipline are contained BOTH IN WRITTEN
BOOKS AND UNWRITTEN TRADITIONS . . . . (History Of Romanism, Book
7, Chap. 1, 479).
What are the UNWRITTEN TRADITIONS of the Papacy? Wylie explains what these
traditions are:
We may state, that the traditions which the Church of Rome has thus placed on a
level with the Bible are the supposed sayings of Christ and the apostles handed
down by tradition. Of course, no proof exists that such things were ever spoken
by those to whom they are imputed. They were never known or heard of till the
monks of the middle ages gave them to the world (The Papacy: History,
Dogmas, Genius, And Prospects: Book 2, 171).
Notice that the Papacy put scripture on an equal par with tradition. Ultimately the Papacy
had different ambitions for this parallelism of Scripture with Tradition. Martin Chemnitz
(1522 – 1586), observes the true purpose of Tradition in Trent where he cites the
Council’s attitude:
The Council of Trent makes scripture of none effect because: (1) “Scripture is
insufficient, for it does not contain everything that is necessary for faith and
godly living; (2) because also in those things which it does contain it is obscure
and ambiguous, like a waxen nose or a leaden square . . . . Therefore they say that
it is an occasion of strife rather than the voice of a judge, a teacher who cannot
speak, a dead letter, yes, a letter that kills, etc” (Examination Of The Council Of
Trent: “Concerning Holy Scriptures” Sect. 1, paragraph 5, 46).
Chemnitz then notices an important correlation as it pertains to the UNWRITTEN
TRADITIONS of the Papacy:
The Talmudists embellish their fictions by pretending that Moses on Mount Sinai
received from God not only what he wrote but also a mystical and secret
exposition of the Law, which he neither wrote nor wanted written but handed
down orally and recommended that it be delivered to posterity from hand to
hand. And they say that both are the Word of God, to be received and respected
with equal reverence and devotion.
And if the Talmud had not been written beforehand, I would surely have thought
that the rabbis had taken this theory over from the papalists and had
accommodated it to their traditions. For so great is the similarity that there can
be no doubt that both the fictions of the Talmudists and of the papalists
concerning traditions have one and the same architect and maker, namely, him
who sows and mixes tares with the good seed (Examination Of The Council Of
Trent: “Concerning Holy Scriptures” Sect. 3, paragraph 5, 67).
The Roman Church—though pretending to honor the scriptures in the Council—in reality
was debasing the scriptures and seeking every way to discredit their meaning in the hope
that they would be justified in the condemnation of Protestantism. It was simple
destructive logic on the part of the Papacy at the Council: Protestantism was basing their
beliefs on the Scripture, so the Papacy had to discredit the source. The Papacy—in their
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own estimation—can indeed contradict the plain statements of Scripture, because they
have a system of unwritten tradition very similar to that of the Jews.
The Talmud was one of the primary sources of confusion for the Jews when
Christ walked the earth. Jesus contended with the false traditions of the Rabbis when he
said, “Ye hypocrites, well did Esaias (Isaiah) prophecy of you, saying, this people
draweth nigh unto me with their mouth, and honor me with their lips; but their heart is far
from me. But in vain they do worship me, teaching for doctrine the commandments of
men (Matt. 15:7 – 9).” Coupled with the Papal system of unwritten traditions, which
undermine the Bible, the Papacy has even went so far as to canonize Apocryphal books.
Why did the Council do this? Dowling explains: “the motives of the papists in giving
these apocryphal books a place in the canon of Scripture, are abundantly evident from the
use which they make of them in establishing some of their unscriptural doctrines and
practices” (History Of Romanism, Book 7, Chap. 1, 480). Chemnitz acknowledges that
this was the scheme of the Papacy:
For these very decrees of the fourth session give out the resounding confession
before the whole world that the papalists have in their church many, yes, mostly
such things which they can in no way prove, establish, and defend with
testimonies and proofs from the canonical Scripture. Therefore they seek other
proofs outside of and beyond the Scripture, in order that, when they are pressed
and attacked with testimonies from scripture, they may not be compelled to yield
to the truth but may have other aids ready for use, a refuge, as it were, to which
they may turn (Examination Of The Council Of Trent, exam. 5, 40).
Note: The Papacy had to find a justification for teachings that contradicted the canonical
Scriptures, so they sought justification in extra-biblical sources. This is a very important
issue, an issue that is covered more in the chapter concerning the “counter systems of
prophetic interpretation.”
A Few Of The Doctrines, Which Come From Extra–Biblical Sources
Here are some of the important doctrines of Papal Rome that they have justified through
extra-biblical sources:
We are saved by the giving of alms: Tobit 12:8, 9 says:
Prayer and fasting are good, but better than either is almsgiving accompanied by
righteousness. A little with righteousness is better than abundance with
wickedness. It is better to give alms than to store up gold; for almsgiving saves
one from death and expiates every sin. Those who regularly give alms shall enjoy
a full life.
Note the “giving of alms” is a doctrine related to the “sale of indulgences.” What are
indulgences? Wylie tells us:
Christ suffered more than was required for the salvation of the elect; many of the
saints and martyrs likewise have performed more good works than were requisite
for their own salvation; and these, to which it is not uncommon to add the merits
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of the Virgin, have been all thrown into a common fund, which has been
entrusted to the keeping of the Church. Of this treasury the Pope keeps the key,
and whoever feels that his merits are not enough to carry him to heaven, has only
to apply at this ghostly depot, where he may buy, for a reasonable sum, whatever
he needs to supplement his deficiencies (The Papacy: History, Dogmas, Genius,
And Prospects, Book 2, 333, 334).
For emphasis, what is the sale of indulgencies?
In this market, which Rome has opened for the sale of spiritual wares, money is
not less indispensable than it is in the emporiums of earthly and perishable
merchandise. The price varies, being regulated by the same laws which govern
the price of earthly commodities. To cover a crime of great magnitude, a larger
amount of merit is of course required, and for that it is but reasonable that a
larger sum should be given (The Papacy: History, Dogmas, Genius, And
Prospects, Book 2, 334).
We should pray for the dead: 2 Maccabees 12:44 – 46 says:
For if he were not expecting the fallen to rise again, it would have been useless
and foolish to pray for them in death. But if he did this with a view to the
splendid reward that awaits those who had gone to rest in godliness, it was a holy
and pious thought. Thus he made atonement for the dead that they might be
freed from this sin.
We should make incantations: Tobit 6:7 – 9 says:
Afterward they traveled on together till they were near Media. The boy asked the
angel (Raphael) this question: ‘Brother Azariah, what medical value is there in
the fish’s heart, liver, and gall?’ He answered: ‘As regards the fish’s heart and
liver, if you burn them so that smoke surrounds a man or a woman who is
afflicted by a demon or evil spirit, the affliction will leave him completely, and
no demons will ever return to him again. And as for the gall, if you rub it on the
eyes of a man who has cataracts, blowing into his eyes right on the cataracts, his
sight will be restored.
The concept of purgatory:
Wylie tells us that the Papacy believes in Four Levels of the after life:
Papists have mapped out the other world into four grand divisions. The lowest
is hell, the region of the damned. There are the ever-burning fires; there are
Lutherans, and all other Protestant heretics; and, in fine, there are all who have
died beyond the pale of the Roman Catholic Church…The next region in order
is purgatory…Immediately above purgatory is limbus patrum, where the souls
of the saints who died before our Saviour’s time were confined, till released by
Him, and carried with Him to heaven at his ascension…The last and remaining
region is limbus infantum. To this receptacle the souls of children dying
unbaptized are consigned; it being a settled point among the doctors of the
Romish Church, that such as die unbaptized are excluded from heaven (The
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Papacy: History, Dogmas, Genius, And Prospects, Book 2, 374).
Concerning purgatory itself, Wylie says:
It is filled with the same fires, and is the scene of the same torments, as the
region immediately beneath it, but with this important difference, that those
consigned to it remain here only for a while. It is the doctrine of the Church of
Rome, that no one enters heaven immediately on his departure. A short purgation
amid the fires of purgatory is indispensable in the case of all, unless perhaps of
those who are protected by a very special and most plenary indulgence (The
Papacy: History, Dogmas, Genius, And Prospects, Book 2, 347, 348).
In other words, Purgatory is one of four places that the souls of men go after death. Can
we find such doctrine in the canonical scriptures? No! It is likely that the Papal doctrine
of “four grand divisions” is an elaboration from the following source:
Ethiopic Enoch. 22:1 – 7 depicts a four level underworld for the spirit bodies of the dead:
And thence I went to another place, and he showed me in the west another great
and high mountain of hard rock. And there was in it four hollow places, deep
and wide and very smooth. How smooth are the hollow places and deep and dark
to look at. Then Raphael answered, one of the holy angels who was with me, and
said unto me: These hollow places have been created for this very purpose,
that the spirits of the souls of the dead should assemble therein, yea that all
the souls of the children of men should assemble here. And these places have
been made to receive them until the day of their judgment and till their appointed
period, till the great judgment comes upon them. I saw the spirits of the
children of men who were dead, and their voice went to heaven and made
suit. Then I asked Raphael the angel who was with me, and I said unto him:
This spirit –whose is it, whose voice goeth forth and maketh suit? And he
answered me saying: This is the spirit which went forth from Abel, whom his
brother Cain slew, and he makes his suit against him till his seed is destroyed
from the face of the earth and his seed is annihilated from amongst the seed of
men (Cited in R. H. Charles, Apocrypha And Pseudepigrapha Of The Old
Testament, Vol. 2).
All these doctrines play a major part in the Papal worship. Because these doctrines cannot
be found from Genesis to Revelation, the Catholic Church sought to canonize the books
with these doctrines; thus, the Papacy has a justification to continue those things, which
are not in harmony with God.
At the Council of Trent, “The Latin Vulgate [was] put in the place of the inspired
Hebrew and Greek Scriptures as the only authentic word of God, from which all
translations were therefore in future to be made, and to which all appeals were to be
ultimately referred” (John Dowling, The History Of Romanism, Book 7, chap. 2, 486
emphasis mine). Not only was the Latin Vulgate elevated to unwarranted exaltation, the
Apocryphal writings were placed in this Bible. The Council of Trent declared:
Whoever shall not receive, as sacred and canonical, all those books and every
part of them, as they are commonly read in the Catholic Church, and are
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contained in the old Vulgate Latin edition, or shall knowingly and deliberately
despise the aforesaid traditions; LET HIM BE ACCURSED (John Dowling,
The History Of Romanism, Book 7, chap. 1, 485 emphasis mine).
Note: The following web sites are provided to read an analysis of the Bible:
The Latin Vulgate-only View - Article
MODERN VERSIONS AND ANCIENT MANUSCRIPTS
William Tyndale - Wikipedia, the free encyclopedia
The Council of Trent taught that the only Bible that is acceptable is the Latin Vulgate
with the intermingled Apocryphal books. The Papacy declared that if anyone does not
accept the Apocryphal books with the canonical books, they are ACCURSED. They even
went as far as to prohibit private judgment in the reading of Scripture:
In order to restrain petulant minds, the council further decrees, that in matters of
faith and morals and whatever relates to the maintenance of Christian doctrine,
no one, confiding in his own judgment, shall dare to wrest the sacred Scriptures
to his own sense of them, contrary to that which hath been held and still is held
by holy mother church, whose right it is to judge of the true meaning and
interpretation of Sacred Writ; or contrary to the unanimous consent of the fathers;
even though such interpretations should never be published. If any disobey, let
him be denounced by the ordinaries, and PUNISHED ACCORDING TO LAW
(Dowling, The History Of Romanism: Book 7, Chap. 2, 488)
This Council was not—in actuality—staged for the reformation of Papal dogmas, but
rather was a Council to justify all of the present falsehoods of the Papal system. The
Papal Council in reality was not concerned with reforming themselves, but rather was a
Counter Reformation against Protestantism and the Bible that Protestants use. Froom
summarizes Trent’s objectives clearly:
Luther’s propositions were condemned by the council. Tradition and Scripture
were ostensibly placed on a par, though by implication Scripture is made
subservient to tradition through insistence that it be understood only in the light
of the tradition of the church, specifically, the ‘unanimous teaching of the
fathers.’ The Latin Vulgate was declared the one authentic version, with the
intermingled apocryphal books as canonical. The Scriptures were declared not
capable of being understood in and of themselves. Justification by Faith, as it
was proclaimed by Luther, was condemned; and no books of religion were to be
printed without examination and approval by the church (Prophetic Faith Of Our
Fathers, Vol. 2, 475).
According to the Council of Trent, no one is allowed to think for himself; thus, the Holy
Spirit has no right to mold individuals through the word of God. The Papacy insists that
all men be automatons to her perfidious teachings and power. In essence, this Council
declared that all men be automatons to the papists’ understanding of the Scriptures—
through the lenses of the APOCRYPHA and the UNWRITTEN TRADITIONS. What is
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the danger of the Council of Trent for us as Christians today? “In this council her
doctrines became permanently fixed, and in its decrees all her anti-scriptural inventions
were embodied” (Dowling, The History Of Romanism, Book 7, chap. 8, p. 540. Emphasis
mine). Froom tells us: “The Council of Trent—beginning in 1545 under Paul III and
ending in 1563 under Pius IV—crystallized its actions into decrees that became the
permanent law of the Catholic Church” (Prophetic Faith Of Our Fathers, Vol. 2, 471.
Emphasis mine).
Questions: Who were the champions of the Council of Trent, the very Council that forms
the basis of Catholic belief today? Who were the champions for taking liberty of
conscience away from the world? With precision, Durant reveals who the champions of
Trent were:
When at last the Church dared to call that general council to which all Europe
had so long looked for the quieting of its theological strife and the healing of its
religious wounds, it was to a handful of Jesuits—to their learning, loyalty,
discretion, resourcefulness, and eloquence—that the popes entrusted the defense
of their own challenged authority, and the undiminished preservation of their
ancient faith.
The unequaled erudition of the Jesuits soon gave them paramount influence in
the debates, and their unbending orthodoxy guided the Council to declare war
against Reformation ideas rather than seek conciliation or unity (The
Reformation, 916, 928. Emphasis mine).
The Jesuits were the strong-arm of the Council of Trent; they were the champions for the
abolition of liberty of conscience. The Jesuits were also the champions—as we are going
to see—of much more. They are responsible for the largest massacres in Church history;
they are responsible for subversive enterprise in governments; they are even responsible
for the blindness of many Protestants today. Any Bible believing Protestant should take
these facts seriously, for too many Protestants are in a “deep sleep” concerning these
issues.
(4, 5) THE INDEX AND THE PERSECUTIONS THAT FOLLOWED.
“In 1559 Paul IV published the first papal Index auctorum et librorum
prohibitorum. It named forty-eight heretical editions of the Bible, and put sixty-one
printers and publishers under the ban . . . . In Rome, Bologna, Naples, Milan, Florence,
and Venice thousands of books were burned—10,000 in Venice in a day” (Durant, The
Reformation, 924). That the Council of Trent is the most destructive force to come
against liberty of conscience should be adequate enough to wake up Protestants, today, as
to the real threat that hides in the background of Catholicism; especially, when we
consider the fact that the Council of Trent laid the foundation for what is considered
normal Catholic dogma today. Many Protestants today have either forgotten or have
never learned that the Protestants of the past, who loved the word of God, faced horrible
persecutions because of their love of the Scriptures; and who was the sword of Rome
against the Scriptures and the Protestants? The Jesuits were the sword! We learn from
Nicolini:
The Jesuits reckon it among the glories of their order, that Loyola supported, by a
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special memorial to the Pope, a petition for the reorganizing of that abhorred
tribunal. . . . Through his (Caraffa) exertions, and those of Loyola, an edict
appeared on the 21st
of July 1542, appointing six cardinals commissioners of the
Holy See and general inquisitors, with power to delegate their authority to any
person they pleased. All ranks of citizens, without exception, were subjected to
these inquisitors. Suspected persons were immediately imprisoned, the guilty
punished with death, and their property confiscated. No book could be printed or
sold without the authority of the inquisitor.
This terrible tribunal, in the hands of the relentless and unforgiving Caraffa,
spread desolation and dismay throughout Italy . . . . .As sacerdotal ferocity then
called to its aid the might of the secular arm, and thus became all—powerful,
death assumed a new and more terrible aspect. And he who should invent
instruments of torture to dislocate the limbs of the victims with the most
exquisite and excruciating pains possible would be rewarded!!! Throughout Italy,
and in various parts of Europe, you might have seen, whilst the infernal flames of
the pile were ascending, the sinister and diabolical smile of the Jesuits, who were
aiming at the increase of their order, under the shade of this all—mastering
power (History Of The Jesuits: Their Origin, Progress, Doctrines, And Designs,
60, 61, 62).
Durant tells us that:
when Caraffa himself became Paul IV, the institution was set in full motion, and
under his ‘superhuman rigor,’ said Cardinal Seripando, ‘the inquisition acquired
such a reputation that from no other judgment seat on earth were more
horrible and fearful sentences to be expected (The Reformation, 925.
Emphasis mine).
Who was the strong arm of Caraffa? The Jesuits were his strong arm, and their work did
not end with Caraffa. The inquisition reached great heights under the work of the Jesuits.
The slaughter of St. Bartholomew was one of—if not the—worst slaughters of
Protestants in history. Between fifty to seventy thousand Protestants were killed. Who
was behind this diabolical work? R. W. Thompson reveals:
There is no intelligent reader of French history who is not familiar with the steps
taken by this perfidious queen regent, Catherine de Medicis. After the
admission of the Jesuits into Paris, to bring about the terrible Massacre of
St. Bartholomew—an event so closely allied with others, of which they were
the undoubted authors, that one must close his eyes not to see the evidence
which point to their agency in that infamous transaction. They needed such
bloody work to give them the mastery over France; although they have since then
been more than once expelled in disgrace from French soil, they have returned
again and again to torment her people, who still continue to realize, under the
Republic, how unceasingly they labor for the entire overthrow of every form of
popular government (The Footprints Of The Jesuits, 113. Emphasis mine).
It is without question that the Counter Reformation was based on the destruction of
Protestantism. It is amazing to think that today churches pay very little attention to the
foundation of the ecumenical movement that binds Evangelicals and Catholics together.
On what basis are they bound together; the Papacy has not changed her decrees since
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Trent. The Papacy, according to the doctrine of infallibility, declares that she has never
been in error nor will ever error. Wylie emphasizes:
The infallibility is the iron hoop around the Church of Rome. In every variety of
outward circumstances, and amid the most furious conflicts of discordant
opinions, that Church is and must ever be the same. Change or amendment she
can never know. She cannot repent, because she cannot err. Repentance and
amendment are for the fallible only (The Papacy: History, Dogmas, Genius, And
Prospects, Book 1, 153).
What does this mean? This means that when the Papacy killed millions of Christians and
sought to take away liberty of conscience, she did not error in her own estimation. This
means that the Papacy can and will revive persecution when the time is right. Well does
the Great Controversy, page 494, point out:
The papal church will never relinquish her claim to infallibility. All that she has
done in her persecution of those who reject her dogmas, she holds to be right; and
would she not repeat the same acts, should the opportunity be presented? Let the
restraints now imposed by secular governments be removed, and Rome be re-
instated in her former power, and there would speedily be a revival of her tyranny
and persecution.
What is truly frightful is the fact that ecumenism supports our government in allowing
more Catholic and Jesuit influence to infiltrate the political structure. Do evangelicals
today actually believe with the vanity of fools that if the Papacy has control of America,
that evangelicals will still have their religious freedoms to read the Bible and to think
with liberty of conscience? As we are going to see in following chapters, evangelicals are
working with the Papacy for the overthrow of our liberties.
…liberal institutions and civil and religious freedom have no greater enemies
than that cunning fraternity; while it is equally true, that although the Jesuits are
dreaded and detested knaves, there are few who are thoroughly acquainted with
their eventful history, and with all those arts by which the fathers have earned for
themselves a disgraceful celebrity…
I cannot too much impress upon the minds of my readers that the Jesuits, by their
very calling, by the very essence of their institution,, are bound to seek, by every
means, right or wrong, the destruction of Protestantism. This is the condition of
their existence, the duty they must fulfill, or cease to be Jesuits. . .they must be
considered as the bitterest enemies of the Protestant faith (Nicolini, Of Rome,
History Of The Jesuits, Preface, III, IV, V).
The Structure Of The Jesuit Order
To gain more of a concrete understanding of the kind of threat the Jesuits posed,
not only to Protestantism in the past, but to Protestantism today; we are going to elucidate
on the structure of the Jesuit order—the very way this system operates.
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General
Provincial
Superiors
Individuals
Novices trained to enter triangle
Lady Queenborough demonstrates that the power of the Jesuits is in their structure. The
structure of the Jesuits represents an elaborate system of espionage. One man stands at
the top, the General; underneath the General is the Provincial; underneath the Provincial
are the Superiors; underneath the Superiors are the Individuals. This Constitutes the
Jesuit triangle of power (See Occult Theocrasy, 308 – 311). Queenborough explains that
the Jesuits have an elaborate check and balance system:
The superiors and rectors of all houses and Colleges in Europe must report
weekly to their provincial on all matters concerning the members of the society
and all outsiders with whom they may have had dealings of any sort. The
Provincial, for his part, must report monthly to the general, giving him a
summary of all details which have reached himself. But, as a check on him, all
superiors of houses in his province are to make separate reports directly to the
general once in three months, and further to communicate with him.
Nor is the general himself exempt from control on the part of the society, lest by
any possible error he be unfaithful to its interests. A consultative council is
imposed on him by the general congregation, consisting of six persons, whom he
may neither select nor remove (Occult Theocrasy, 309, 310).
In essence, the four-fold ladder of the Jesuit triangle keeps the four groups from
individually wondering off course from the objective of the Society as a whole. This
structure made the Jesuits very organized. There are other names for the Jesuit structure,
which indicate their functions. Nicolini demonstrates:
The members of the Society are divided into four classes, the Professed,
Coadjutors, Scholars, and Novices. There is also a secret fifth class, known
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only to the General and a few faithful Jesuits, which, perhaps more than any
other, contributes to the dreaded and mysterious power of the order. It is
composed of laymen of all ranks, from the minister to the humble shoe-boy
(History Of The Jesuits, 45).
The Novices are those who first enter the order. They are to go through two years of
rigorous training in which they learn discipline. They learn the spiritual exercises (the
Illuminism) of Loyola and they have to give absolute obedience to their superiors. If the
Novices accomplish the two years of training, they go into the Triangle. The Novices then
go into scholastics (the individuals) where they are educated in different backgrounds of
knowledge. Then they proceed to the level of being Coadjutors, which consists of being
teachers and superiors of the religious houses. The fourth level is providential power
over the districts of the houses. These are the Proffessed, and they have the rank to
receive Holy Orders to go on missions under the supervision of the General. They must
be men of higher learning; they must have an additional four years of theology. Nicolini
says: “This fourth class, the first in order of power and dignity, may said to constitute,
alone, the society” (History Of The Jesuits, 50). Durant says: “The ‘professed’ were usually
a small minority—sometimes hardly more than a tenth—of the entire society” (The
Reformation, 913).
The most destructive work done by the Jesuits was accomplished by the Professed under
the General’s command. Queenborough reveals the power of the General:
The general has usually stood towards the Pope much as a powerful grand
feudatory of the Middle Ages did towards a weak titular lord paramount, or
perhaps as the captain of a splendid host of ‘Free Companions’ did towards a
potentate with whom he chose to take temporary and precarious service; and the
shrewd Roman populace have long shown their recognition of this fact by styling
these two great personages severally the ‘White Pope’ and the ‘Black Pope.’ In
truth the society has never, from the very first, obeyed the Pope, whenever its
will and his happened to run counter to each other (Occult Theocrasy, Vol. 1,
311).
Cusack tells us:
In Roman Catholic circles it is well known that the Black Pope is the term used
for the General of the Jesuits. As the Pope is always robed in white, and the
General in black, the contrast is obvious. But those Romanists who do not
greatly love the Jesuits, and their number is not limited, use the term as indicating
that the Black Pope rules the White Pope (The Black Pope: A History Of The
Jesuits, 14).
The Society of Jesus went as far as to believe that their General was a God on earth. This
is an institution, which the Jesuits undoubtedly borrowed from the White Pope:
It is true that the Jesuits has his General to whom he gives the obedience of a
slave, but the Jesuit believes his General to be as God, so that if the dead voice of
God, so to say, in Scripture, seems to conflict with the living voice of God which
comes through the General, the authority of the living voice must prevail (The
Black Pope: A History Of The Jesuits, 120).
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“No constitution, declaration, or any order of the living”—not even the law of
God—can be set up against the general. He occupies the place of God, and must
be obeyed, howsoever the peace and welfare of the multitude may be imperiled,
or the nations be convulsed from center to circumference. The society of Jesuits
must obtain the mastery, even if general anarchy shall prevail, or all the world
besides be covered with the fragments of a universal wreck! (The Footprints Of
The Jesuits, 59).
The Jesuit, Malachi Martin, agrees that the Jesuit General has great power even in
modern times:
By this early spring of 1981, for example, John Paul had already felt the effect
firsthand of the enormous power that had accursed over centuries to the Father
General of the Society of Jesus. So great is that power in Rome and in the world
at large, and so widely is it recognized, that whoever holds the office of Jesuit
General also holds the unofficial title of “The Black Pope (The Jesuits, 80).
This quote from Martin should be an eye opener to the evangelical world, that Jesuitism
still operates and still has the same agendas for Protestantism as in Loyola’s day.
Unfortunately, as we are going to see when we deal with Jesuit counter interpretations of
prophecy, the evangelical world has been subverted; they are in great spiritual darkness as
to the reality of Papal warfare. It is inconceivable to many Christians—especially in
America—that such powers have been—and are—working for the destruction of their
liberties. Well does the Great Controversy, page 494, emphasize:
The Constitution of the United States guarantees liberty of conscience. Nothing is
dearer or more fundamental. Pope Pius IX., in his Encyclical Letter of August 15,
1854, said: “The absurd and erroneous doctrines or ravings in defense of liberty
of conscience, are a most pestilential error—a pest, of all others, most to be
dreaded in a State.” The same pope, in his Encyclical Letter of December 8,
1864, anathematized “those who assert the liberty of conscience and of religious
worship,” also “all such as maintain that the church may not employ force.” “The
pacific tone of Rome in the United States does not imply a change of heart. She
is tolerant where she is helpless,” Says Bishop O'Connor: “Religious liberty
is merely endured until the opposite can be carried into effect without peril
to the Catholic world.”
Rome cannot defeat America militarily, so she has used—and is using—subversive
elements—the Jesuits—to infiltrate our government. This will ensure that she gains the
power over our liberties from within. Now, let us raise the question for emphasis: Who
puts into practice the very serious espionage of the Jesuit order? Queenborough further
explains the structure of the Jesuits: “There are novices, scholastics, temporal, coadjutors,
professed of the three vows, and professed of the four vows” (Occult Theocrasy, 308).
Queenborough emphasizes: “The ‘fourth vow’ is one of special allegiance to the Pope
promising to go in obedience to him for missionary purposes whensoever and
whithersoever he may order, a pledge seriously qualified in practice . . .” (Occult
Theocrasy, 309). Question: What is the extreme oath of the fourth vow of the Jesuits?
Extreme Oath Of The Fourth Vow
(In Part)
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When a Jesuit of the minor rank is to be elevated to command, he is conducted into the
Chapel of the Covenant of the Order, where there are only three others present, the principle or
Superior standing in front of the alter. On either side stands a monk, one of whom holds a banner
of yellow and white, which are the Papal colors, and the other a black banner with a dagger and a
red cross above a skull and crossbones, with the word INRI, and bellow them the words
IUSTUM, NECARE, REGES, IMPIOS. The meaning of which is: It is Just to exterminate or
annihilate impious or heretical Kings, Governments or Rulers. Upon the floor is a red cross
upon which the postulant or candidate kneels. The Superior hands him a small black crucifix,
which he takes in his left hand and presses to his heart, and the Superior at the same time presents
to him a dagger, which he grasps by the blade and holds the point against his heart, the Superior
still holding it by the hilt, and thus addresses the postulant.
“My son, heretofore you have been taught to act the dissembler: among Roman Catholics
to be a Roman Catholic, and to be a spy even among your own brethren; to believe no man, to
trust no man. Among the Reformers, to be a Reformer; among the Huguenots, to be a Huguenot;
among the Calvanists, to be a Calvinist; among the Protestants, generally to be a Protestant; and
obtaining their confidence to seek even to preach from their pulpits, and to denounce with all
vehemence in your nature our Holy Religion and the Pope; and even to descend so low as to
become a Jew among the Jews, that you might be enabled to gather together all information for
the benefit of your Order as a faithful soldier of the Pope.
You have been taught to insidiously plant the seeds of jealousy and hatred between
communities, provinces and states that were at peace, and incite them to deeds of blood,
involving them in war with eachother, and to create revolution and civil wars in countries that
were independent and prosperous, cultivating the arts and the sciences and enjoying the blessings
of peace. To take sides with thee combatants and to act secretly in concert with your brother
Jesuit who might be engaged on the other side, but openly opposed to that which you might be
connected; only that the Church might be the gainer in the end, in the conditions fixed in the
treaties for peace and that the end justifies the means.
You have been taught your duty as a spy, to gather all statistics, facts and information in
your power from every source; to ingratiate yourself into the confidence of the family circle of
Protestants and heretics of every class and character, as well as that of the merchant, the banker,
the lawyer, among the schools and universities, in parliaments and legislatures, and in thee
judiciaries and councils of state, and to “be all things to all men,” for the Pope’s sake, who
servants we are unto death.
You have received all your instructions heretofore as a novice, a neophyte, and have
served as a coadjutor, confessor and priest, but you have not yet been invested with all that is
necessary to command in the army of Loyola in the service of the Pope. You must serve the
proper time as the instrument and executioner as directed by your superiors; for none can
command here who has not consecrated his labors with the blood of the heretic; for without the
shedding of blood no man can be saved. Therefore, to fit yourself for your work and make your
own salvation sure, you will, in addition to your former oath of obedience to your Order and
allegiance to the Pope, repeat after me:
I, _______, Now, in the presence of Almighty God, the Blessed Virgin Mary, the blessed
Michael the Archangel, blessed St. John the Baptist, the holy Apostles St. Peter and St. Paul and
all the saints and sacred hosts of heaven, and to you, my ghostly father, the Superior General of
the Society of Jesus, founded by St. Ignatius Loyola, in the Pontificate of Paul the Third, and
continued to the present, do by the womb of the Virgin, the matrix of God, and the rod of Jesus
Christ, declare and swear, that his holiness the Pope is Christ’s Vice –regent and is the true and
holy Head of the Catholic or Universal Church throughout the earth; and that by virtue of the
keys of binding and loosing, given to his Holiness by my Savior, Jesus Christ, he hath power to
depose heretical kings, princes, states, commonwealths and governments, all being illegal without
his sacred confirmation and that they might be destroyed. . . . .
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I furthermore promise and declare that I will, when opportunity presents, make and wage
relentless war, secretly or openly, against all heretics, Protestants and Liberals, as I am directed to
do, to extirpate and exterminate them from the face of the whole earth; and that I will spare
neither age, sex or condition; and that I will hang, burn, waste, boil, flay, strangle and bury alive
these infamous heretics, rip up the stomachs and wombs of their women and crush their infants’
heads against the walls, in order to annihilate forever their execrable race. That when the same
cannot be done openly, I will secretly use the poisoned cup, the strangulating cord, the steel of the
poniard or the leaden bullet, regardless of the honor, rank, dignity, or authority of the person or
persons, whatever may be their condition in life, either public or private, as I at any time may be
directed so to do by any agent of the Pope or Superior of the Brotherhood of the Holy Faith, of
the Society of Jesus. (For a more complete example of this Oath, see the following web site: EIPS
- The Jesuit Oath Exposed).
After reading this oath, it is not difficult to understand why Nicolini says:
The main difficulty of my subject, as will be readily understood, lies in
discovering and delineating the true character of the Jesuits: for, take the Jesuit
for what he ought or appears to be, and you commit the greatest of blunders.
Draw the character after what the Jesuit seems to be in London, and you will not
recognize your portrait in the Jesuit of Rome. The Jesuit is the man of
circumstances. Despotic in Spain, constitutional in England, republican in
Paraguay, bigot in Rome, idolater in India, he shall assume and act out in his own
person, with admirable flexibility, all those different features by which men are
usually to be distinguished from each other. He will accommodate the gay
woman of the world to the theatre, and will share in the excesses of the
debauchee. With solemn countenance, he will take his place by the side of the
religious man, at church, and he will revel in the tavern with the glutton and the
sot. He dresses in all garbs, speaks all languages, knows all customs, is present
everywhere though nowhere recognized—and all this, it should seem (O
monstrous blasphemy!), for the greater glory of God—ad majorem Dei gloriam
(History Of The Jesuits, 2)
The Christian world in the days of Martin Luther, were introduced to the power of the
Papacy through the Jesuits, and they felt the wrath of the Papal lust for world
domination in the inquisitions. The Jesuits and the Catholic Church have no love for
Protestantism. Today many Christians in the evangelical world need to awaken to the
reality that the five-fold aspect of the Counter Reformation has not changed. The Papacy
has no intention of allowing the world—especially Protestantism—to continue in a path
that differs from her control. Many Christians today—especially those involved in
ecumenism—think that writings, such as this course, are odious in nature, and they think
that these topics are an attempt to be cruel to other religions. To those who believe those
things, we give the following quotation from The Great Controversy, pages 500—501:
As the Protestant churches have been seeking the favor of the world, false
charity has blinded their eyes. They do not see but that it is right to believe good
of all evil; and as the inevitable result, they will finally believe evil of all good.
Instead of standing in defense of the faith once delivered to the saints, they are
now, as it were, apologizing to Rome for their uncharitable opinion of her,
begging pardon for their bigotry.
By D. S. Farris21
21

A large class, even of those who look upon Romanism with no favor,
apprehend little danger from her power and influence. Many urge that the
intellectual and moral darkness prevailing during the Middle Ages favored the
spread of her dogmas, superstitions, and oppression, and that the greater
intelligence of modern times, the general diffusion of knowledge, and the
increasing liberality in matters of religion, forbid a revival of intolerance and
tyranny. The very thought that such a state of things will exist in this enlightened
age is ridiculed. It is true that great light, intellectual, moral, and religious, is
shining upon this generation. In the open pages of God's holy Word, light from
Heaven has been shed upon the world. But it should be remembered that the
greater the light bestowed, the greater the darkness of those who pervert or reject
it.
A prayerful study of the Bible would show Protestants the real character of the
papacy, and would cause them to abhor and to shun it; but many are so wise in
their own conceit that they feel no need of humbly seeking God that they may be
led into the truth. Although priding themselves on their enlightenment, they are
ignorant both of the Scriptures and of the power of God. They must have some
means of quieting their consciences; and they seek that which is least spiritual
and humiliating. What they desire is a method of forgetting God which shall pass
as a method of remembering him. The papacy is well adapted to meet the wants
of all these. It is prepared for two classes of mankind, embracing nearly the
whole world,--those who would be saved by their merits, and those who would
be saved in their sins. Here is the secret of its power.
Conclusions
There are many in Christendom that live in a state of mental lethargy, for they
have no desire to ascertain the real issues that involve every human being on this planet.
The issue, which has been discussed in this chapter, is that the Counter Reformation
against the Bible, Protestants, and institutions that support liberty of conscience are in
great danger. The Papacy who sought to destroy Protestantism in the days of the
Protestant Reformation is still at work, and those in Christendom who think that the
Papacy and her Jesuits do not wield much of the power in the world, live in a false dream
which they are soon going to awake from. Martin, acknowledges the Power of the
Catholic Church and the Jesuits over the world in the present day:
As both papacy and Jesuits know, the effects of their policies go far beyond the
confines of the Roman Catholic; even far beyond the nearly one billion Catholic
men and women around the world. Almost everything that happens in this war
(conflict of interest between the Jesuits and the Roman Catholic Church) bears
directly and immediately on the major dissensions that wrack every nation and
people in the world. It is involved in the very heart of the rivalry between the
United States and the Soviet Union, for example. It bears right now on the fate in
misery or happiness of 350 million people in Latin America. It affects the deeply
changing public moral and national consensus of the American people; the
imminent preponderance in human affairs of the People’s Republic of China; the
fragile persistence of a free Western Europe; the security of Israel; the still
rickety promise of a viable Black Africa just aborning. All of these things,
separate and unconnected as they may seem, are not only interwoven with
one another, but are and will be profoundly influenced by the tides and
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outcome of the global collision between the papacy and the Society of Jesus
(The Jesuits, 14 Emphasis mine).
We will close this chapter by stating that the Jesuit Order has and is working to
destroy Protestantism and all societies who maintain democratic liberties. They are
incendiaries of Popery to destroy that which contradicts the machine of Papal
domination. The Papacy ruled the world for centuries in the past, and she intends to rule
the world again. The Jesuits have been the Papacy’s greatest achievement in gaining
back the ground that Popery has lost to Protestantism and liberty. There are many in
Protestantism, today, who are not heeding the warnings of their impending capture to
servitude. They choose to ignore the warnings given to mankind through the Protestant
Reformation. In the following chapter, we will see one of the main reasons why far too
many evangelicals are blinded to the reality of the Papal quest for world domination. We
have analyzed four aspects of the Catholic Counter Reformation in this chapter. In
following chapters we are going to see the “counter prophetic interpretations,” namely,
Futurism, and how this system was developed by the Jesuits to subvert Protestantism.
Futurism was developed to liquidate Protestantism into a stagnate system—perceiving no
danger from Rome; consequently, Protestants would be more amenable to Papal
subversions within the United States; thus, the Papacy could conquer the last and greatest
champion for liberty.
Works Cited
Brownlee, W. C: D. D. Of The Collegiate Reformed Dutch Church. Secret Instructions
Of The Jesuits (New York: American And Foreign Christian Union, 1857)
Chemnitz, Martin. Translator, Fred Kramer. Examination Of The Council Of Trent (St.
Louis Missouri: Concordia Publishing House, 1971)
Cusack, M. F. (Formerly the Nun of Kenmare) The Black Pope: A History Of The Jesuits
(London: Marshall, Russell & Co., 1896)
Charles, R. H. Apocrypha And Pseudepigrapha Of The Old Testament (Oxford: At The
Clarendon Press, 1913), Vol. 2
Dowling, John. History Of Romanism: From The Earliest Corruptions Of Christianity To
The Present Time (New York: Edward Walker, 114 Fulton St., 1845)
Durant, Will. The Reformation, (New York: MJF Books, 1957, 85)
Froom, Leroy Edwin. The Prophetic Faith of Our Fathers (Washington D.C.: Review
And Herald Pub. Assoc., 1948), Vol. 2
Martin, Malachi. The Jesuits: The Society of Jesus and the Betrayal of the Roman
Catholic Church. (New York: The Linden Press, Simon and Schuster, 1987)
By D. S. Farris23
23

Nicolini, G. B. of Rome, Hsitory Of The Jesuits: Their Origin, Progress, Doctrines, And
Designs (London: Henry G. Bohn, York Street, Covent Garden, 1854)
Paris, Edmond. The Secret History Of The Jesuits (Ontario, CA: Chick Publications,
Translated from the French 1975)
Queenborough, Lady. Occult Theocrasy (South Pasadena, California: Emissary
Publications, 1933)
Ridpath, John Clark. Ridpath’s Universal History (New York: Merrill & Baker, 1901)
Vol. 13
Translated by Sherman, Edwin A. The Engineer Corps Of Hell; Or Rome’s Sappers and
Miners, (San Francisco, California: Private subscription, 1883)
Thompson, R. W. The Footprints Of The Jesuits (Cincinnati: Cranston & Curts. New
York: Hunt & Eaton, 1894)
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