Alopeus dissuaded them from going to England as they had been directed, and suggested Copenhagen as the proper place to embark. Arrived there, they were informed that there was a ship out in the harbor, waiting to sail for Canton, but that the captain refused to take any passengers; whereupon they determined to follow their original instructions, and after a stormy voyage arrived at Gravesend on May 22. From there they went to London where they met Father Kohlmann.
The same misfortune attended them at London for although Lord Macartney, who had known the Jesuits in Pekin, did everything to secure them a passage to China, he failed utterly. Then acting under new instructions they set sail for Lisbon on July 29, but were driven by contrary winds to Cork in Ireland, where of course they met with the heartiest welcome from everyone especially from the bishop. They finally landed at Lisbon on September 28; passing as they entered the harbor, the gloomy fortress of St. Julian where so many of their brethren had been imprisoned by Pombal. They were befriended there by an Irish merchant named Stack, and also by the rector of the Irish College; but were finally lodged in an old dismantled monastery where they slept on the floor. Then, in the dress of secular priests, they presented themselves to the Apostolic nuncio who was very friendly to the Society, and who would have been a Jesuit himself had it not been for the opposition of his family. He warned them to be very cautious in what they did and said, and informed them that there were very few ships clearing for Macao.
While at Lisbon, they devoted themselves to the study of mathematics and astronomy, and after two months their friend, the Irish merchant, came to tell them that there was a ship about to sail. They hastened to advise the nuncio of it, but were then told that they could not go to China, without the Pope's permission, for the reason that the Society had been suppressed in that country. They also learned from a missionary priest of the Propaganda, that Rome was very much excited about their proposed journey; Father Angiolini who was then in Rome, wrote to the same effect. It was then March 1806. Not knowing what to do, they began a course of astronomy at the observatory of Coimbra, but unfortunately, the founder of the observatory, an ex-Jesuit, José Monteiro da Rocha, was very hostile to the Society; and even went so far in his opposition that in a public oration before the university he had praised Pombal extravagantly for having abolished the Order.
The wanderers remained at Coimbra for two months, and then returned to Lisbon. On their way to the capital they saw the unburied coffin of Pombal. On June 4 a letter came from England which revived their hopes, especially as it was followed by pecuniary help from the czar; but soon after that, they received news of the Russian embassy's failure to reach China, and they also heard that the country of their dreams was in the wildest excitement because a missionary there had sent a map of the empire to Europe. The imprudent cartographer was imprisoned and an imperial edict announced that vengeance was to be taken on all Christians in the empire. Who the poor man was we do not know. It could not have been old Father Poirot. He was merely a musician and not a maker of maps. On December 2, 1806, the nuncio at Lisbon was informed that the Pope quite approved of the project of the Fathers and had urged his officials to assist them to carry it out. The reason of this change of mind on the part of the Holy Father is explained by the fact that he was anxious to propitiate Russia. Nevertheless, the nuncio advised them to wait for further developments.
Another year went by, during which they continued their studies and made some conversions. They had also the gratification of being introduced to the Marchioness of Tavora, the sole survivor of the illustrious house which Pombal had so ruthlessly persecuted. Finally they were recalled to England, which they reached on November 16, 1807, after a month of great hardship at sea. They were welcomed at Liverpool by the American Jesuit, Father Sewall, who was at that time sheltering four other members of the Society in his house. When the little community met at table, they represented seven different nationalities – American, English, French, German, Italian, Polish and Belgian. Father Grassi remained in England, chiefly at Stonyhurst until 1810, and on August 27 of that year set sail from Liverpool for Baltimore, where he arrived on October 20. He had thus passed three years in England where community life had been carried on almost without interruption from the time of the old Society. For although the Brief of Suppression had explicitly forbidden it, nevertheless Clement's successor had authorized it as early as 1778, and had permitted the pronouncement of the religious vows in 1803, – a privilege that was extended to the Kingdom of Naples in 1804. Arriving in the United States, Father Grassi found that there had been virtually no interruption of the Society's traditions in this part of the world. The Fathers had been in close communication with Russia as early as 1805 and were being continually reinforced by members of the Society in Europe. When the Bull of Re-establishment was issued there were nineteen Jesuits in the United States.
CHAPTER XXIII
THE RESTORATION
Tragic death of Father Gruber – Fall of Napoleon – Release of the Pope – The Society Re-established – Opening of Colleges – Clorivière – Welcome of the Society in Spain – Repulsed in Portugal – Opposed by Catholics in England – Announced in America – Carroll – Fenwick – Neale.
In 1805 the Society met with a disaster which in the circumstances seemed almost irreparable. During the night of March 25-26 its distinguished General, Father Gruber, was burned to death in his residence at St. Petersburg. His friend, the Count de Maistre, who was still ambassador at the Russian Court, hurried to the scene in time to receive his dying blessing and farewell. Gruber's influence was so great in Russia that it was feared no one could replace him. His successor was Thaddeus Brzozowski, who was elected on the second of September. Splendid plans, especially in the field of education had been made by Gruber and had been warmly approved of by the emperor, but they had to be set aside for more pressing needs. Napoleon was just then devastating Europe, and the very existence of Russia as well as of other nations was at stake. It is true that the empire was at peace with France, but at the rupture of the treaty of Amiens, Napoleon complained of the political measures of the cabinet of St. Petersburg, and the ambassadors of both countries received their papers of dismissal. The result was that a coalition of Russia, England, Austria and Sweden was formed to thwart the ambitions of Napoleon who was at that time laying claim to the whole Italian Peninsula. War was declared in 1805. Austerlitz compelled the empire to accept Napoleon's terms, but Prussia and Russia continued the fight until the disasters at Jena, Eylau and Friedland. Then the Emperor of Russia and the King of Prussia met Napoleon on a raft anchored out in the Niemen, where on the eighth and ninth of July peace was agreed to.
At Erfurt, in 1808 Napoleon and Alexander drew up what was known as the "Continental System," in accordance with which, all English merchandise was to be excluded from every continental nation. This was followed by a defensive alliance of Austria and England, and as Austria was Russia's ally, Alexander again entered the fight against Napoleon, but the victory of Wagram and the marriage of Napoleon with the Austrian archduchess, Maria Louisa, changed the aspect of affairs and the "Continental System" was restored, but in so modified a form that war broke out again, and in 1812 Napoleon began his Russian Campaign. The battle of Smolensk opened the way for him to Moscow, but when the conqueror arrived he found the city in flames. He mistook it for an act of surrender and Alexander purposely detained him, discussing the terms of peace until the winter set in. Then the conqueror decided to return, but it was too late. On February 22, 1813, Alexander sent out a call to all the kings of Europe to unite against Napoleon and they eagerly responded. He beat them at Lutzen and Bautzen, and in Silesia, but in spite of his success he had to continue his retreat. He won again at Dresden and Leipzig, but they pursued him relentlessly, until at last the Rhine was reached. Peace was offered in December 1813, but when its acceptance was delayed, the Allies entered France, and on March 3, 1814, laid siege to Paris. The city surrendered on the following day.
Meantime Napoleon had released Pius VII from captivity, not voluntarily, but as a political measure, to propitiate the anger of the Catholics of the world, who were beginning to open their eyes to the extent of the outrage. Eighteen months previously he had dragged the venerable Pontiff from Rome and hurried him night and day over the Alps, absolutely heedless of the age and infirmity of his victim, until at last the Pope entered Fontainebleau a prisoner. According to Pacca, it was a jail more than a palace. There by dint of threats and brutal treatment Napoleon so wore out the strength of the aged man that a Concordat was signed which sacrificed some of the most sacred rights of the Holy See. It was cancelled, indeed, subsequently, but it almost drove the Pope insane when he realized the full import of what he had been driven to concede. "I shall die like Clement XIV," he exclaimed. But his jailer was heartless and it was only after a year and a half of imprisonment, and when the Allies were actually entering France as conquerors, that he made up his mind to send the Pontiff back to Rome. Had he done it with less brutality he might even then, have succeeded in his calculations, but only one attendant was sent to accompany the prisoner. The cardinals were purposely dismissed some days later in batches, and ordered to go by different routes so as to prevent any popular demonstration on the way.
Pacca overtook the Pope at Sinigaglia on May 12, and on May 24, after a brief stay at Ancona, Loreto, Macerata, Tolentino, Foligno, Spoleto, Terni and Nepi, entered Rome. What happened at these places deserves to be recorded, as it shows that the Faith was not only not dead but had grown more intense because of the outrages of which the Vicar of Christ had been the object. At Ancona, for instance, Artaud tell us, "he was received with transports of delight. The sailors in the harbor flocked around his carriage, unhitched the horses and with silken ropes of yellow and red drew it triumphantly through the city, while the cannon thundered from the ramparts, and the bells of every tower proclaimed the joy of the people. From the top of a triumphal arch the Pope gave his benediction to the kneeling multitudes, and then blessed the wide Adriatic. From there he went to the palace of the Picis for a brief rest. The next day he crowned the statue of the Blessed Virgin, Queen of All Saints, and then set out for Osimo escorted as far as Loreto by a scarlet-robed guard of honor. Entering Rome by the Porto del Popolo, his carriage was drawn by young noblemen, and he was met by a procession of little orphan children chosen from the Protectory of Providence. They were all clothed in white robes and in their hands they held golden palm branches which they waved above their heads, while their young voices filled the air with jubilant songs. When the crowd became too dense, the little ones knelt before him to present their emblems of peace, which he affectionately received, while tears rolled down his cheeks. At last, the city gates were reached and he proceeded along the streets lined on either side by kneeling multitudes who were overcome with joy at his return."
Almost the first official act of the Pope was to re-establish the Society. How that came about may be best told in the words of his faithful servant, Cardinal Pacca.
"While we were in prison together," says the illustrious cardinal, "I had never tired of adroitly leading the conversation up to this important matter, so as to furnish His Holiness with useful information if ever it happened that he would again ascend the Chair of St. Peter. In those interviews he never failed to manifest the greatest esteem and affection for the Society. The situation in which we found ourselves was remarkable, and it shows the admirable Providence of God with regard to this celebrated Society.
"When Barnabo Chiaramonte was a young Benedictine, he had teachers and professors in theology whose sentiments were anti-Jesuit, and they filled his mind with theological views that were most opposed to those maintained by the Society. Everyone knows what profound impressions early teaching leaves in the mind; and, as for myself, I also had been inspired from my youth with sentiments of aversion, hatred and, I might say, a sort of fanaticism against the illustrious Society. It will suffice to add that my teachers put in my hands and ordered me to make extracts from the famous 'Lettres Provinciales,' first in French and then in Latin, with the notes of Wendrok (Nicole) which were still more abominable than the text. I read also in perfect good faith, 'La morale pratique des Jésuites,' and other works of that kind and accepted them as true.
"Who then would have believed that the first act of the Benedictine Chiaramonte who had become Pope, immediately after emerging from the frightful tempest of the Revolution, and in the face of so many sects, then raging against the Jesuits, should be the re-establishment of the Society throughout the Catholic world; or that I should have prepared the way for this new triumph; or, finally, that I should have been appointed by the Pope to carry out those orders which were so acceptable to me and conferred on me so much honor? For both the Pope and myself, this act was a source of supreme satisfaction. I was present in Rome on the two memorable occasions of the Suppression and the Re-establishment of the Society, and I can testify to the different impressions they produced. Thus, on August 17, 1773, the day of the publication of the Brief 'Dominus ac Redemptor,' one saw surprise and sorrow painted on every face; whereas on August 7, 1814, the day of the resurrection of the Society, Rome rang with acclamations of satisfaction and approval. The people followed the Pope from the Quirinal to the Gesù, where the Bull was to be read, and made the return of the Pope to his palace a triumphal procession.
"I have deemed it proper to enter into these details, in order to profit by the occasion of these 'Memoirs' to make a solemn retraction of the imprudent utterances that I may have made in my youth against a Society which has merited so well from the Church of Jesus Christ."
Some of the cardinals were opposed to the Restoration, out of fear of the commotion it was sure to excite. Even Consalvi would have preferred to see it deferred for a few months, but it is a calumny to say that he was antagonistic to the Society. As early as February 13, 1799, he wrote as follows to Albani, the legate at Vienna: "You do me a great, a very great wrong, if you ever doubted that I was not convinced that the Jesuits should be brought back again. I call God to witness that I always thought so, although I was educated in colleges which were not favorable to them, but I did not on that account think ill of them. In those days, however, I did say one thing of them, viz., that although I was fully persuaded of their importance, I declared it to be fanatical to pretend that the Church could not stand without them, since it had existed for centuries before they existed, but when I saw the French Revolution and when I got to really understand Jansenism, I then thought and think now that without the Jesuits the Church is in very bad straits. If it depended on me, I would restore the Society to-morrow. I have frequently told that to the Pope, who has always desired their restoration, but fear of the governments that were opposed to it made him put it off, though he always cherished the hope that he could bring it about. He would do it if he lived; and if he were unable he would advise his successor to do it as quickly as possible. The rulers of the nations will find out that the Jesuits will make their thrones secure by bringing back religion."
Of course, the thought of restoring the Society did not originate with Pius VII and Pacca. Pius VI had repeatedly declared that he would have brought it about had it been at all feasible. Even after the return of Pius VII to Rome, some of the most devoted friends of the Jesuits, as we have seen, thought that the difficulties were insuperable; but the Pope judged otherwise, and hence the affection with which the Society will ever regard him. Indeed, he had already gone far in preparing the way for it. He had approved of the Society in Russia, England, America and Italy. He had permitted Father Fonteyne to establish communities in the Netherlands; Father Clorivière was doing the same thing in France with his approval so that everyone was expecting the complete restoration to take place at any moment. The Father provincial of Italy had announced that the Bull would be issued before Easter Sunday 1814, although some of his brethren laughed at him and thought he was losing his mind. This did not disturb him, however, and in June, 1814 he knelt before the Sovereign Pontiff and in the name of Father General Brzozowski presented the following petition:
"We, the Father General and the Fathers who, by the benignity of the Holy See, reside in Russia and in Sicily, desiring to meet the wishes of certain princes who ask our assistance in the education of the youth of their realms, humbly implore Your Highness to remove the difficulty created by the Brief of Clement XIV and to restore the Society to its former state in accordance with the last confirmation of it by Clement XIII, so that in whatever country we may be asked for we may give to the princes above referred to whatever help the needs of their several countries may demand."
On June 17, Pius VII let it be known that he was more than eager to satisfy the wish of the petitioners; and a few days afterwards, when Cardinal Pacca said to him, "Holy Father, do you not think we ought to do what we so often spoke of?" he replied, "Yes; we can re-establish the Society of Jesus on the next feast of Saint Ignatius." Even Pacca was taken aback by the early date that was fixed upon, for there was not a month and a half to prepare for it. The outside world was even still more surprised, and the enemies of the Society strove to belittle the Pontifical act by starting the report that it was not the old Society that was going to be brought back to life; only a new congregation was to be approved. That idea took possession of the public mind to such an extent that Father de Zúñiga, the provincial of Sicily, brought it to the attention of the Sovereign Pontiff. "On the contrary," said Pius, "it is the same Society which existed for two hundred years, although now circumscribed by some restrictions, because there will be no mention of privileges in the Bull, and there are other things which will have to be inserted, on account of circumstances in France and Spain and the needs of certain bishops."
The chief difficulty was in draughting the document. The time was very short and some of the cardinals were of opinion that the courts of Europe should be consulted about it. But Pacca and the Pope both swept aside that suggestion. They had had a sad experience with the courts of Europe. Hence Cardinal Litta, who when ablegate at St. Petersburg had asked for the confirmation of the Society in Russia, was chosen to draw up the Bull. He addressed himself to the task with delight and presented to the Pope a splendid defense of the Society which he declared "had been guilty of no fault;" but when he added that "the suppression had been granted by Clement XIV unwillingly," and that "it was to be ascribed to the wicked devices, the atrocious calumnies, and the impious principles of false political science and philosophy which, by the destruction of the Order, foolishly imagined that the Church could be destroyed," the language was found to be too strong and even Cardinal di Pietro, who was a staunch friend of the Society, protested vehemently against it. Indeed, di Pietro went so far as to say that certain changes should be made in the Institute before the Bull was issued. Other members of the Sacred College were of the same opinion, but did not express themselves so openly. They were afraid to do so, because the popular joy was so pronounced at the news of the proposed restoration that anyone opposing it would run the risk of being classed as an enemy.
As a compromise, the Pope set aside the Bull drawn up by Litta and also the corrections by di Pietro, and entrusted the work to Pacca. It was his draught that was finally published. It makes no mention of any change or mutilation of the Institute; neither does it name nor abrogate any privilege; it is not addressed to any particular State, as some wished, but to the whole world; it does not reprehend anyone, nor does it subject to the Propaganda the foreign missions which the Society might undertake. Some of the "black cardinals" such as Brancadoro, Gabrielli, Litta, Mattei and even di Pietro, asked for greater praise in it for the Society, while others wanted it just as Pacca had written it; Mattei objected to the expression "primitive rule of St. Ignatius," because the words would seem to imply that the Society had adopted another at some time in its history and he also wanted the reason of the restoration to be explicitly stated, namely: "the Pope's deep conviction of the Society's usefulness to the Church." His reason was that many had asked for it; but only some of his suggestions were accepted.
These details prevented the publication of the Bull on July 31, hence August 7, the octave of the feast was chosen.
A few extracts from it will suffice. Its title is "The Constitution by which the Society of Jesus is restored in its pristine state throughout the Catholic World." The preamble first refers to the Brief "Catholicæ Fidei" which confirmed the Society in Russia and also to the "Per alias" which restored it in the Two Sicilies. It then says: "The Catholic world unanimously demands the re-establishment of the Society of Jesus. Every day we are receiving most urgent petitions from our venerable brothers, the archbishops and bishops of the Church, and from other most distinguished personages to that effect. The dispersion of the very stones of the sanctuary in the calamitous days which we shudder even to recall, namely the destruction of a religious order which was the glory and the support of the Catholic Church, now makes it imperative that we should respond to the general and just desire for its restoration. In truth, we should consider ourselves culpable of a grievous sin in the sight of God, if, in the great dangers to which the Christian commonwealth is exposed, we should fail to avail ourselves of the help which the special Providence of God now puts at our disposal; if, seated as we are in the Barque of Peter, we should refuse the aid of the tried and vigorous mariners who offer themselves to face the surges of the sea which threaten us with shipwreck and death. Therefore, we have resolved to do to-day what we have longed from the first days of our Pontificate to be able to accomplish, and, hence, after having in fervent prayer implored the Divine assistance, and having sought the advice and counsel of a great number of our venerable brothers, the cardinals of the Holy Roman Church, we have decreed, with certain knowledge, and in virtue of the plenitude of our Apostolic power, that all the concessions and faculties accorded by us to the Russian empire and the Two Sicilies, in particular, shall henceforward be extended in perpetuity to all other countries of the world.
"Wherefore, we concede and accord to our well-beloved son Thaddeus Brzozowski, at present the General of the Society of Jesus, and to the other members of the Society delegated by him, all proper and necessary powers to receive and welcome freely and lawfully all those who desire to be admitted into the Regular Order of the Society of Jesus, and that, under the authority of the General at the time such persons may be received into and assigned to one or many houses, or colleges or provinces, as needs be, wherein they shall follow the rule prescribed by St. Ignatius Loyola, which was confirmed by the Constitutions of Paul III. Over and above this, we declare them to possess and we hereby concede to them the power of devoting themselves freely and lawfully to educate youth in the principles of the Catholic religion; to train them in morality; to direct colleges and seminaries; to preach and to administer the sacraments in their place of residence, with the consent and approbation of the ordinary. We take under our protection and under our immediate obedience as well as that of the Apostolic See, all the colleges, all the houses, all the provinces, all the members of the Order, and all those who are gathered in their establishments, reserving nevertheless to Ourself, and to the Roman Pontiffs, our successors, to decree and prescribe whatever we consider it our duty to decree and prescribe as necessary to consolidate more and more the same Society, in order to render it stronger and to purge it from abuse, if ever (which may God avert) any may be found therein. And we exhort with our whole heart, in the name of the Lord, all superiors, rectors and provincials, as well as all the members and pupils of this re-established Order to show themselves in all places, faithful imitators of their Father. Let them observe with exactness the rule prescribed for them by their great founder, and let them follow with ever increasing zeal the useful admonitions and counsels which he has left for the guidance of his sons.
"Finally we earnestly recommend in the Lord this Society and its members to the illustrious kings and princes and temporal lords of the various nations, as well as to our venerable brothers, the archbishops and bishops and whosoever may occupy positions of honor and authority. We exhort them, nay we conjure them, not only not to suffer that these religious should be molested, in any manner, but to see that they should be treated with the benevolence and the charity which they deserve."
A difficulty now arose as to the person into whose hands the Bull was to be delivered. It was impossible for the General to be present, for he was unable to obtain permission of the emperor to take part in what concerned him more than any other member of the Society – a condition of things which made it evident that the residence of the next General had to be in some other place than Russia. That, of course, the czar would never permit and the expulsion of the Society from Russia was from that moment a foregone conclusion. Angiolini, who was rather conspicuous in Rome at that time, possibly because he had some years before arrived in the city as an envoy from the Russian court, was first thought of. In fact the Pope had already named him, but Albers in his "Liber sæcularis" does not hesitate to say that Angiolini sought the honor, and had succeeded in enlisting the interest of Cardinal Litta in his behalf. But he was known to be a man of impetuous character, eager to be concerned in every matter of importance and decidedly headstrong. The provincial was chosen, therefore, to represent the General, and Angiolini was consoled by being made consultor of the Congregation of Rites. The difficulty seems almost childish, for whatever prominence Angiolini possessed, it was purely personal whereas that of Father Panizzoni was official. It may be, however, that Angiolini's friendship for Rezzi, who attempted to wreck the Society at the first congregation, had laid him open to suspicion.
At last the great day arrived. It was Sunday; and all Rome was seen flocking to the Gesù. As early as eight o'clock in the morning, as many as one hundred Jesuits along with the College of Cardinals were waiting to receive the Pope. He arrived at last and said Mass at the high altar. He then proceeded to the chapel of the Sodality which was crowded with bishops and most of the notables then in the city. Among them were Queen Marie Louise of Bourbon, the wife of Charles IV of Spain, with her niece and three sons. It was Spain's reparation for the wrong it had done the Society. Behind the cardinals, in a double row were the Spanish, Italian and Portuguese Jesuits; the youngest of whom was sixty years of age, while there were others still who had reached eighty-six. It is even asserted that there was present one old Jesuit who was one hundred and twenty-six years old. His name was Albert Montalto and he had been in the Society for one hundred and eight years. He was born in 1689, was admitted to the novitiate in 1706 and hence was sixty-four years old at the time of the Suppression.
This beautiful fairy story is vouched for by Crétineau-Joly (V, 436), but Albers, in his "Liber sæcularis," tells us that there is no such name as Montalto or Montaud in the Catalogue of 1773 or in Vivier's "Catalogus Mortuorum Societatis Jesu."
When the Pope had taken his seat upon the throne, he handed the Bull to Belisario Cristaldi, who in a clear voice, amid the applause of all in the chapel, read the consoling words which the Jesuits listened to with tears and sobs. Then one by one some hobbling up with the help of their canes, others leaning on the arms of the distinguished men present, knelt at the feet of the Pontiff, who spoke to them all with the deepest and tenderest affection. For them it was the happiest day of their lives and the old men among them could now sing their "Nunc dimittis."