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A History of the Reformation (Vol. 2 of 2)

Constitutiones Societatis Jesu Rome


669: SOURCES: _Monumenta historica Societatis Jesu, nunc primum edita a Patribus ejusdem Societatis_ (Madrid, 1894, etc.); _Cartas de San Ignacio de Loyola, fundador de la Compania de Jesus_ (Madrid, 1874, etc.); G. P Maffei, _De vita et moribus Ignatii Loyolae, qui Societatem Jesu fundavit_ (Cologne, 1585); Ribadeneyra, _Vida del P. Ignacio de Loyola_ (Madrid, 1594); Orlandino, _Historia Societatis Jesu, pars prima sive Ignatius_, etc. (Rome, 1615); Braunsberger, _Petri Canisii Epistolae et Acta_ (Freiburg i. B. 1896); _Decreta, etc., Societatis Jesu_ (Avignon, 1827); _Constitutiones Societatis Jesu_ (Rome, 1558).

LATER BOOKS: Huber, _Der Jesuit-Orden nach seiner Verfassung und Doctrin, Wirksamkeit und Geschichte characterisirt_ (Berlin, 1873); Gothein, _Ignatius von Loyola und die Gegenreformation_ (Halle, 1895); Symonds, _Renaissance in Italy, The Catholic Reaction_ (London, 1886); Cretinau-Joly, _Histoire religieuse politique et litteraire de la Compagnie de Jesus_ (Paris, 1845-46); Maurice Martel, _Ignace de Loyola, Essai de psychologie religieuse_ (Paris).]

[Footnote 670: "The residence of Ignatius Loyola in the College of Ste. Barbe is connected with au incident which is at once illustrative of his own spirit and of the manners of the time. He had come to Paris for the purpose of study; but he could not resist the temptation to make converts to his great mission. Among these converts was a Spaniard named

Amador, a promising student in philosophy in Ste. Barbe. This Amador, Loyola had transformed from a diligent student into a visionary as wild as himself, to the intense indignation of the University, and especially of his own countrymen. About the same time Loyola craved permission to attend Ste. Barbe as a student of philosophy. He was admitted on the express condition that he should make no attempt on the consciences of his fellows. Loyola kept his word as far as Amador was concerned, but he could not resist the temptation to communicate his visions to others. The Regent thrice warned him of what would be the result, and at length made his complaint to the Principal (Jacques de Gouvea). Gouvea was furious, and gave orders that next day Loyola should be subjected to the most disgraceful punishment the College could inflict. This running of the gauntlet, known as _la salle_, was administered in the following manner. After dinner, when all the scholars were present, the masters, each with his ferule in his hand, ranged themselves in a double row. The delinquent, stripped to the waist, was then made to pass between them, receiving a blow across the shoulders from each. This was the ignominious punishment to which Loyola, then in his fortieth year, as a member of the College, was bound to submit. The tidings of what was in store for him reached his ears, and in a private interview he contrived to turn away Gouvea's wrath.... This was in 1529, the year of Buchanan's entrance into Ste, Barbe" (P. Hume Brown, _George Buchanan, Humanist and Reformer_, Edinburgh, 1890, pp. 62 _f._).]

[Footnote 671: _Bulletin de la Societe de l'Histoire de Protestantisme Francais_, xii. 129.]

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