1Showing that the Jesuits First Exclude Calumny from Their Catalogue of Crimes, and Then Employ it in Denouncing Their Opponents.
Reverend Fathers,—As your scurrilities are daily increasing, and as you are employing them in the merciless abuse of all pious persons opposed to your errors, I feel myself obliged, for their sake and that of the Church, to bring out that grand secret of your policy, which I promised to disclose some time ago, in order that all may know, through means of your own maxims, what degree of credit is due to your calumnious accusations.
I am aware that those who are not very well acquainted with you, are at a great loss what to think on this subject, as they find themselves under the painful necessity, either of believing the incredible crimes with which you charge your opponents, or (what is equally incredible) of setting you down as slanderers. “Indeed!” they exclaim, “were these things not true, would clergymen publish them to the world—would they debauch their consciences and damn themselves by venting such libels?” Such is their way of reasoning, and thus it is that the palpable proof of your falsifications coming into collision with their opinion of your honesty, their minds hang in a state of suspense between the evidence of truth which they cannot gainsay, and the demands of charity which they would not violate. It follows, that since their high esteem for you is the only thing that prevents them from discrediting your calumnies, if we can succeed in convincing them that you have quite a different idea of calumny from that which they suppose you to have, and that you actually believe that in blackening and defaming your adversaries you are working out your own salvation, there can be little question that the weight of truth will determine them immediately to pay no regard to your accusations. This, fathers, will be the subject of the present letter.
My design is, not simply to show that your writings are full of calumnies: I mean to go a step beyond this. It is quite possible for a person to say a number of false things believing them to be true; but the character of a liar implies the intention to tell lies. Now I undertake to prove, fathers, that it is your deliberate intention to tell lies, and that it is both knowingly and purposely that you load your opponents with crimes of which you know them to be innocent, because you believe that you may do so without falling from a state of grace. Though you doubtless know this point of your morality as well as I do, this need not prevent me from telling you about it; which I shall do, were it for no other purpose than to convince all men of its existence, by showing them that I can maintain it to your face, while you cannot have the assurance to disavow it, without confirming, by that very disavowment, the charge which I bring against you.
The doctrine to which I allude is so common in your schools, that you have maintained it not only in your books, but, such is your assurance, even in your public theses; as, for example, in those delivered at Louvain in the year 1645, where it occurs in the following terms: “What is it but a venial sin to calumniate and forge false accusations to ruin the credit of those who speak evil of us?”2 So settled is this point among you, that if any one dare to oppose it, you treat him as a blockhead and a hare-brained idiot. Such was the way in which you treated Father Quiroga, the German Capuchin, when he was so unfortunate as to impugn the doctrine. The poor man was instantly attacked by Dicastille, one of your fraternity; and the following is a specimen of the manner in which he manages the dispute: “A certain rueful-visaged, bare-footed, cowled friar—cucullatus gymnopoda—whom I do not choose to name, had the boldness to denounce this opinion, among some women and ignorant people, and to allege that it was scandalous and pernicious against all good manners, hostile to the peace of states and societies, and, in short, contrary to the judgment not only of all Catholic doctors, but of all true Catholics. But in opposition to him I maintained, as I do still, that calumny, when employed against a calumniator, though it should be a falsehood, is not a mortal sin, either against justice or charity: and to prove the point, I referred him to the whole body of our fathers, and to whole universities, exclusively composed of them, whom I had consulted on the subject; and among others the reverend Father John Gans, confessor to the emperor; the reverend Father Daniel Bastele, confessor to the archduke Leopold; Father Henri, who was preceptor to these two princes; all the public and ordinary professors of the university of Vienna” (wholly composed of Jesuits); “all the professors of the university of Gratz” (all Jesuits); “all the professors of the university of Prague” (where Jesuits are the masters);—“from all of whom I have in my possession approbations of my opinions, written and signed with their own hands; besides having on my side the reverend Father Panalossa, a Jesuit, preacher to the emperor and the king of Spain; Father Pilliceroli, a Jesuit, and many others, who had all judged this opinion to be probable, before our dispute began.”3 You perceive, fathers, that there are few of your opinions which you have been at more pains to establish than the present, as indeed there were few of them of which you stood more in need. For this reason, doubtless, you have authenticated it so well, that the casuists appeal to it as an indubitable principle. “There can be no doubt,” says Caramuel, “that it is a probable opinion that we contract no mortal sin by calumniating another, in order to preserve our own reputation. For it is maintained by more than twenty grave doctors, by Gaspard Hurtado, and Dicastille, Jesuits, &c.; so that, were this doctrine not probable, it would be difficult to find any one such in the whole compass of theology.”