8 April 2021
What is the blueprint for population division and ultimately, reduction?
Many claim it to be a Jewish birthed agenda, and when you look into the Zohar and Talmud, it would indeed appear to be the case, but who really controls the Talmud? The fact most that identify as Jewish today are of the Khazar race, and, that these peoples where taken over by the Prussian bloodlines through Catherine the Great, at the same time she enveloped the disgraced Jesuits, while Napoleon, the Corsican, ransacked Europe demolishing the Christian monarchies as he also subdued the Knights of Malta to Jesuit command; we can see how the Khazar’s and indeed the Jesuits, are but a front for what is best described as the hidden royal dynasties who trace back their linage to Persia and beyond that to Egypt.
As 2020 began, the elites laid out a well crafted plan to subjugate the global populations under a new and dictatorial body of regulations they call pandemic. What can be classed as a form of Reductionism, whereby an elite reduce the culture by dividing a population from its original ethos, using all means at their disposal to subvert what is, to introduce what was not? In 2020, the game of reductionism has caused the fear ratio to be expanded based entirely on a fiction, the only remedy offered up from the High Table is that you allow medical intervention, the dark script was naturally accepted by the hapless and retarded, causing the division upon which they will move to force this madness on the sane amongst us. Its teeth came from the millions of people already addicted to medication and thus already in the hands of the medical mafia, each holding a submissive attitude based in their absolute obedient trust of all things Doctor. This got the game going from which the new regulations were installed over governments and duly pushed upon the global populations. You want to play out? Take our poisons…
As John D. Rockefeller said :
“We will keep them alive for a short time, we will weaken their minds while we pretend to be the opposite. We will use knowledge of science and technology in a delicate way to never see what happens. We will use soft metals, ageing accelerators and soothing in food and water and air. Wherever they go, they will be covered in poison. Soft metal makes them lose their mind. We promise to find medicine from many of our foundations, but in the meantime we give them more poison. Chemical poisons are absorbed through the skin of idiots who think certain great actors and musicians hygiene and beauty products bring eternal youth to their face and bodies, destroying their minds and internal organs through their thirsty and hungry mouths, the reproduction.”
“You will continue to prosper from their wars and deaths. We will repeat this until we reach our final goal. We will continue to keep them in fear and anger, give them pictures and voices. We will use all tools to achieve this. We provide tools through their work. We will make them hate themselves and their Neighbours. We will always hide the divine truth from them that we are all one. They should never know this! They should never know that colours are just illusions, they must always believe that they are not equal. We will reach our goal by drop. We will take their lands, resources, and assets so that we can exercise complete control over them. We deceive them into passing laws that steal the little freedom they have. We set up a money system that destroys them forever, keeping them and their children in debt. When we block them together, we will charge them with murder and present another story to the world because we will be the owners of all media. We will use the media to flow information and control their emotions to our benefit. When they rebel against us, we trample them like insects because they are less than that.”
As the pandemic virus took hold in the minds of the feeble, the star of the show was none other than a master of de-population, William Gates, a Rockefeller front man who bathes in the death brought about by medical vaccine, just ask Africa. In his younger days his roommate was non other than a Jesuit called Anthony Fauci. Even Trump the hero laid out the plan for a military based roll out of the vaccine, and yet still the hapless American bays for the return of the Jesuit educated Donald Trump. They do not like the Jesuit educated Joseph Biden, a man who kneels at the feet of his Jesuit master every day and perhaps even every night. There appears to be a secret connection here. George Soros, the master of IG Farben, funding the left to the destruction of America, IG Farben, of course, was the centre of all things Third Reich medical experiments from which ICI and Bayer would be spawned. Bayer, now controlling Monsanto, another mammoth of the chemical mind.
Something has distorted the minds of the people, all the peoples inside the construct that is the World, not the earth, for that is the realm of the father. That something of which I speak, is a virus, thrust out by the wizards of history, and today, the wizards controlling governments and the media, the minds of the hapless have no reference to counter the mantras of the media kings, because like the medical addiction afflicting the many, the addiction to Television trumps all.
Who taught the hatred of the white man? Because it is not so much a natural thing, it is a driven agenda to remove the enemy of those who demand control.
With that in mind let us take a peek from the perspective of a Stoneyhurst mind, Alfred Weld SJ, from his book, The Suppression of the Society of Jesus in the Portuguese Dominions, 1877, Alfred had this to communicate to man :
“That they had under them thirty one great populations, producing immense riches to the society, while the peoples themselves were kept in the most miserable slavery; that no Spaniard or Portuguese, were he even Governor or Bishop, was ever admitted into the Reductions; that, with strange deceit, the Spanish language was absolutely forbidden; that the Indian’s were trained to an unlimited blind obedience, kept in the most extraordinary ignorance, and the most insufferable slavery ever known, and under a complete despotism as to body and soul; that they did not know there was any other sovereign in the world than the fathers, and knew nothing of the king, or any other law than the will of the Holy Fathers; that the Indian’s were taught that white laymen adored gold, had a devil in their bodies, were the enemies of the Indian’s, and of the images which they adored; that they would destroy their alters, and offer sacrifices of their women and infants; and they were consequently taught to kill white men wherever they could find them, and to be careful to cut off their heads, lest they should come to life again.”
It is upon these dark protocols that the blueprint made physical in Paraguay, has enabled that very same Carolingian system to envelope the earth today, to further that insight we can do no better than to cock a wink at what R.W . Thompson had to say in his book, Footprints of the Jesuits :
Blueprint for Suicide
Excerpts from the following book with additions in brackets :
I have found it absolutely necessary to portray the character of the Jesuits, but for whom, in my opinion, there would be but little to disturb us. This society has nothing in common with American ideas or principles. It represents monarchism in its most despotic and obnoxious form, by requiring each of its members to impersonate the most abject servility, and to accept this humiliation as an absolutely necessary part of religious faith.
A careful examination of the evidence will leave the mind of the reader in no doubt as to the odium which rested upon the society from the beginning, as well as the manner in which it has disturbed the quiet of the nations, defied the popes themselves when averse to them, and disregarded the interest, welfare, and harmony of the Church it professed to serve, when required by its general.
And if any of them shall peruse this volume, and carefully consider its contents, they will see that what I have written centres in the hope that the Protestants and Roman Catholics of the United States shall live together in the concord of Christian fellowship, emulating each other in those things that shall tend most to promote their mutual happiness, and preserve for their common posterity the civil and religious liberty guaranteed by our Constitution and laws.
Ignatius Loyola, the Founder of the Jesuit Society—His Original Purpose to reform the Church, and to establish his Society in Palestine. (Though this is considered a failure, what he was actually attempting was to establish the Templars King of Jerusalem, this would be achieved in the installation of Israel.)
Loyola, a ” Soldier of Fortune “—His Monarchical Government His Unpopularity among the Dominican Monks is Plotting’s against the Franciscans at Saragossa and Condemnation by the Church Authorities. “It was very difficult, not to say impossible, that the Church could recover a firm or durable peace so long as the said society existed.”—Pope Clement XIV. (Clement was a Franciscan murdered by the Jesuit.)
Conduct of the Jesuits at Toledo in opposition of the Church Authorities to them—They again get Protection from Royal Power. (Holy Roman Empire began with the pact between the Church and Carolingian warlord Charlemagne)
Jesuit Efforts to get into Germany—Less Difficulty than in France—When they reached there, Protestants and Roman Catholics living in Peace, Jesuit German College at Rome Teaching Treason to German Youth as a Religious Duty.
Plotting’s of the Jesuits in England—Their Opposition to Religious Toleration—Opposition to Elizabeth by the Pope, and her Trial at Rome—Papal Decree dethroning her, and releasing the English People from their Allegiance to her. (Not forgetting Elizabeth was financed by the House Pallavacini of the Holy See.)
Jesuit Mission to India—Imposition of Xavier upon the Monks at Goa—His Pretended Miracles.
Jesuits become Idolaters by the Worship of Brahma in India, and of Confucius in China. (House Breakspear moved out of England and into China to fulfil the Jesuit takeover.)
The Jesuits evade the Decree of the Pope suppressing them, and seek Shelter in Russia and Prussia (Under Catherine the Great who murdered her husband of six months and the last of the Romanov’s, Peter III.) They were re-established by Pius VII, to aid the “Allied Powers” to perpetuate Monarchism.
Blueprint for population reduction
The Jesuits had a fairer and better field for the display of their peculiar characteristics, and for the successful establishment of the principles of their constitution, during the existence of the Government founded by them in Paraguay, than ever fell to the lot of any other society or select body of men.
It is not too late to try them by the results they then achieved, so as to assure ourselves of what might reasonably be expected if the modern nations should so far forget themselves as to allow that sad and disastrous experiment to be repeated. (Note that George W. Bush immediately after his term in office went into hiding in Paraguay.)
After the Portuguese obtained possession of Brazil, they inaugurated measures necessary to bring the natives under their dominion. The problem was not of easy solution. The Indians had no conception of the principles of international law, which the leading nations had established to justify the subjugation of the weak by the strong, and consequently had to be brought by slow degrees under such influences as should persuade them to believe that their conquerors were benefactors, and not enemies. (See all secret societies.) The pretence of title, based upon the grant of the Pope Alexander VI, was not openly avowed. If it had been, the native population, in all probability, would have united in sufficient numbers to drive the invaders into the sea. Pacific means of some sort had to be employed, so as to delude the multitude of natives into a condition of apparent but false security.
Spain (Templar stronghold) had also acquired possessions in other parts of South America, and the methods of colonisation adopted by the two Governments were substantially the same. Charles V of Spain and John III of Portugal (Templar stronghold) were both religious fanatics, and although their chief purpose was to obtain wealth from the mines of America, each of them professed to desire, at the same time, the civilisation of the natives. Hence, as this could not be accomplished without the influences of Christianity, all the expeditions sent out by them to the New World were accompanied by ecclesiastics, and were therefore under the patronage and auspices of the Church of Rome.
The controlling idea of the period was that the Church and the State should remain united, so that wheresoever the latter should obtain temporal and political control, the former should be constantly present to decide and direct everything pertaining to faith and morals; that is, to keep both the State and the people in obedience to the Church.
With these objects in view, missionaries were sent out by the Church with the first Spanish and Portuguese adventurers, and every step was avowedly taken in the name of Christianity. So deeply was this sentiment embedded in every mind that the memory of some favourite saint was perpetuated in the names of nearly all the newly established cities. These missionaries were taken mainly from the ancient monastic orders, the Dominicans and Franciscan’s etc, and had been regarded by the popes for many years as not only the most faithful, but the most efficient coadjutors of the Church in the work of extending Christianity over the world. (The world is a construct, the heavenly father created the earth.)
We have elsewhere seen that the Jesuits did not sympathise with this belief, and that, Loyola had urged upon the pope the necessity of creating his new society upon the express ground that these ancient orders had become both inefficient and corrupt. When the New World, therefore, was about to be opened before them, the followers of Loyola endeavoured to seize the occasion to supplant the monkish orders, if possible, and take into their own hands exclusively the dissemination of Christian influences among the native populations.
In this respect the Jesuits displayed more zeal for their own success than for that of the Church, and made the cause of Christianity secondary to their own interests. The history of their missions in South America will abundantly show this, as it will also display their insatiable ambition and unparalleled superciliousness…
The first Jesuits were sent to South America by the King of Portugal. They found a large district of country washed by the waters of the Rio de la Plata and its tributaries, which had not been reached by either the Spaniards or the Portuguese, but remained in the exclusive possession of the Indians, who had never felt the influence of European civilisation. The natives generally had been treated by the invaders with extreme cruelty, having been often reduced to slavery and forced to submit to a variety of oppressions and indignities.
All the resources of the country susceptible of being converted into wealth were seized upon to supply the royal treasuries of the Christian kings who tyrannised over them. The whole history of that period shows that, unless some counteracting influences had been introduced, those who professed to desire the civilisation of the natives, would, in all probability, have added to the degradation and misery in which they were found when first discovered.
The Jesuits desired to apply some corrective, and there is no reason why the sincerity of their first missionaries in this respect should be suspected. It cannot be justly charged against them that they were disposed to treat the native populations with cruelty, or to do otherwise than subject them to the influences of the Jesuit system of education and government. Whatsoever faults of management are properly attributable to them and there are many in the system itself, which, from its very nature, has always been, and must continue to be, inflexible. Inasmuch as blind and un-inquiring obedience to the superior is the most prominent and fundamental principle of the society, everything, in either government or religion or morals, must bend to that, or break.
There is no half-way ground—no compromise nothing but obedience. Everything is reduced to a common level, leaving individuals without the least sense of personal responsibility except to those in authority above them. For these reasons, it is necessary to remember, whilst examining the course and influences of the Jesuits in Paraguay, that whatsoever transpired was in obedience to the command of the superior in Rome, who held no personal intercourse with the natives, and whose animating and controlling purpose was to grasp the entire dominion over the New World in his own hands.
It was chargeable to the constitution and organisation of the society, which, as already explained, so emphatically embodies the principle of absolute monarchism as to place it necessarily in antagonism with every form of liberal and popular government.
If the Government they established in Paraguay, and maintained for one hundred and fifty years, had not been monarchical, it could not have had Jesuit paternity or approval.
If, from any cause, at any period of its existence, it had become otherwise by the introduction of popular features, it would have encountered Jesuit resistance. Monarchism and Jesuitism are twin sisters. Popular liberty and Jesuitism cannot exist in unity ; the former may tolerate the latter, but the latter cannot be reconciled without exterminating everything but itself.
Whatsoever institutions existed, therefore, in Paraguay whilst the country was under the exclusive dominion of the Jesuits, must be held to have been in precise conformity to the Jesuit constitution, and of such a character as the society would yet establish wheresoever they possessed the power either to frame new institutions or to change existing ones.
The Jesuit idea of exclusiveness and superiority influenced the conduct of their missionaries in Paraguay as elsewhere. But for this, different results might have ensued. If they had been content to recognise the monastic orders as equally important and meritorious as their own in the field of missionary labour, and the ancient machinery of the Church as retaining its capacity for effectiveness in spreading Christianity throughout the world, if, in other words, they had been content to recognise any merit as existing elsewhere than among themselves, the natives might have been subjected to a very different destiny from that which in the end, overwhelmed them. But they were not permitted, by the nature and character of their order, to entertain any such feelings, or to cherish any ideas of success other than those which promised to inure to their own advancement.
Accordingly we find them as explained by one of their modern defenders of high celebrity jurisdiction over the natives of Paraguay upon the express ground that the ecclesiastical influences sent out under the auspices of the Church and the patronage of the Spanish and Portuguese kings, “Had become injurious rather than beneficial to the natives, in consequence of the most flagrant corruption.” (Albert Weld, The Suppression of the Society of Jesus in the Portuguese Dominions.)
In explanation of the course pursued by the Jesuit missionaries, he says : “One of the first experiences of the missioners was, that it was in vain to hope for any permanent fruit among the Indians, unless they were separated from the evil influences of the Europeans, who swarmed into the New World, carrying with them all the vices of the Old, and adding to them the licentiousness and cruelty which the freedom of a new country and the hopes of speedy riches bring with them.”
This same author also speaks of “the hordes of adventurers who flocked over to the New World, the scum of the great cities of Europe,” in order to show that by intercourse with them the natives knew “little more of the Christian name than the vices of those who professed it.”
To let it be known that “lay adventurers” are not alone referred to, he mentions expressly the ” worldly and ambitions ecclesiastics and religious,” who were ” forgetful of the spirit of they’re calling, or apostates from their rule.”
He casts a variety of aspersions upon the characters of the Bishops of Assumption and of Buenos Ayres, and maintains the proposition with earnestness, that if the Indians were allowed to have unrestrained intercourse with the Spaniards, “they would derive the worst consequences from their bad example, which is entirely opposed to the principles of morality.”
In this the Jesuits displayed their wonderful astuteness, and it may be supposed that they employed these and other kindred allegations with effect in Spain, inasmuch as they succeeded in obtaining from the king a special ” prohibition for Europeans to set foot in” Paraguay, so that they could thereby secure exclusive control of the natives and bring them under Jesuit influences alone, independent of the monastic orders and the ecclesiastical authorities of the Church. This was a great stroke of policy upon their part, because by ignoring the Church, its ecclesiastics, and the monastic orders, they were enabled to assume prerogatives of the most extravagant character, and to hold themselves out to the natives as the only Europeans worthy of obedience and the only true representatives of Christian civilisation. Not only, therefore, in the manner of securing the royal approval of their exclusive pretensions, but in the character of the Government established by them, did they exhibit their chief characteristics of ambition, vanity, and superciliousness characteristics they have never lost. The government established by them in Paraguay was essentially monarchical.
It could not have been otherwise under the principles of their constitution. Under the false name of a Christian republic, it was, to all intents and purposes, a theocratic State, so constructed as to free it from all European influences except such as emanated from their superior at Rome.
All the intercourse they had with the Church and the pope was through him, and whatsoever commands he gave were un-inquiringly obeyed by them, without stopping to investigate or concerning themselves in the least to know whether the Church and the pope approved or disapproved them. In order to impress the natives with the idea of their independence and of their superiority over the monastic orders and the Church ecclesiastics, they practised the most artful means to persuade them to hold no intercourse with either Spaniards or Portuguese, upon the ground that they could not do so without encountering the example of their vices and immoralities.
Culture Reduction
The unsuspecting Indians were easily seduced by acts of kindness, and the result was that, in the course of a brief period, they succeeded in establishing a number of what were called Reductions or, more properly speaking, villages with multitudes of Indians assembled about them; the whole aggregating, in the end, several hundred thousand. (De-population by means of dividing the peoples from their own culture and into another.)
These constituted the Jesuit State, and were all, by the mere ceremony of baptism, brought under Jesuit dominion. At each Reduction the natives were allowed to select a secular magistracy, with limited and unimportant powers over such temporal affairs as could be entrusted to them without impairing the theocratic feature of the Government. But in order to provide against the possibility of permitting even these few temporal affairs from being conducted independently of them, they adopted the precaution of providing that, before any important decisions were carried into effect, they should obtain their sanction as ” spiritual shepherds.” There never was anywhere a more thorough and complete blending of Church and State together. (Shepherd Kings, Hyksos.)
Although this new State was established under the pretence that it was necessary to protect the natives against the bad influences of the Spaniards and the Portuguese, the approval of it by the King of Spain, Philip III, was obtained by the promise that “every adult must pay him the tribute of one dollar”, a consideration of chief importance with him.
Philip IV was equally disposed to favour the Jesuits, presumably for the want of proper information; for it would have required but little investigation at that time to have discovered that the only motive of the Jesuits for securing royal approbation in Europe was that they might ultimately acquire power to plot against European royalty itself when it should stand in the way of their ambition.
To show how little obedience was paid to the public authorities of either Spain or Portugal, it is only necessary to observe that each Reduction was governed by a Jesuit father, supported by a vicar and a curate as assistants, but whose chief duty was espionage. This governing father was under the orders of a superior, who presided over a diocese of five or six parishes, the supervision and management of the whole being lodged in the hands of a provincial, who “received his orders direct from the general in Rome.” (History of the Jesuits, Greisinger page 140) If, therefore, the kings of Spain and Portugal supposed that the Jesuits in Portugal intended to pay fidelity to them, or to either of them, they were deceived, they obeyed their general in Rome, and him alone.
The praise ought not to be withheld from the Jesuits, that the natives who were thus brought under their influences were better and more kindly treated than those who were compelled to submit to the dominion of Spaniards and Portuguese beyond the limits of Paraguay. They, ”partook of their labours, of their amusements, of their joys, of their sorrows. They visited daily every house in which lay a sick person, whom they served as the kindest nurse, and to whom they seemed to be ministering genii.”
By these and other kindnesses they brought the Indians to look upon them with a feeling bordering upon idolatry. But whilst they were friends, they were also sovereigns, and “governed with absolute and unquestioned authority.” (Nicolini Page 302) This was a necessary and indispensable part of their system of government, which embodied the Jesuit idea of a Christian republic. It was in everything pertaining to the management of public affairs an absolute monarchy, with all its powers centred in the general at Rome, whose authority was accepted as equal to that of God, and to whose command obedience was exacted from all.
Apart from this governing authority, universal equality prevailed.
The principles of socialism or communism, very much as now understood governed all the Reductions.
Everything necessary to the material comfort and prosperity of the Indians was in common.
Each family had a portion of land set apart for cultivation. They also learned trades, and many of them, both men and women, became experts. But the earnings of the whole were deposited in common storehouses at each Reduction, and distributed by the Jesuits in such portions to each individual as necessity required. “Even meat was portioned from the public slaughter-houses in the same way.” The surplus produce remaining after these distributions was sent to Europe, and sold or exchanged for wares and merchandise, solely at the discretion of the Jesuits.
Everything was conducted in obedience to them, and nothing contrary to their orders was tolerated. Rigid rules of conduct and hours of labour were prescribed, and the violators of them were subject to corporal punishment. Houses of worship, colleges, and palatial residences for the Jesuit fathers, were built by the common labour and at the expense of the common treasury. Suffrage was universal but “the sanction of the Jesuits was necessary to the validity of the election.” In fact, says Nicolini, (page 303-304) “the Jesuits substituted themselves for the State or community” which fully establishes the monarchical and theocratic character of the Government.
In order to teach the confiding Indians that obedience to authority was their chiefest duty, they were subjected to rules of conduct and intercourse which were enforced with the strictest severity. They were watched in everything, the searching eyes of the Jesuits being continually upon them. They constituted, in fact, a state of society reaching the Jesuit ideal completely; that is, docile, tractable, submissive, obedient, without the least real semblance of manhood. Having thus completed their subjugation, energetic measures were adopted to render any change in their condition impossible.
For this purpose care was taken to exclude all other than Jesuit influences, and to sow the seeds of disaffection towards everything European, the object being to surround them with a high wall of ignorance and superstition, which no European influences could overleap, and within which their authority would be unbounded.
They were instructed that the Spaniards and the Portuguese were their enemies, that the ecclesiastics and monkish missionaries sent over by the Church were unworthy of obedience or imitation, and that the only true religion was that which emanated from their society and had their approval. If these simple-minded people were taught anything about the Church, it was with the view of convincing them that the Jesuits represented all its power, authority, and virtue, and that whatsoever did not conform to their teachings was sinful and heretical.
If they were told anything about the pope, it was to represent him as inferior to their general, who was to be regarded by them as the only infallible representative of God upon earth. That all other ideas should be excluded from their minds, they were not permitted to hold any intercourse whatsoever with Europeans ; for fear, undoubtedly, they might hear that there was a Church at Rome, and a pope higher than their general.
They were not allowed to speak any language but their own, so as to render it impossible to acquire any ideas or opinions except such as could be expressed by means of its limited number of inexpressive words; that is, to keep them entirely and exclusively under Jesuit influences. To sum up the whole, without further detail, the Indians were regarded as minors under guardianship, and in this condition they remained for one hundred and fifty years, without the possibility of social and national development. They were saved, it is true, from the miseries of Portuguese slavery, but kept in such a condition of inferiority and vassalage as unfitted them for independent citizenship. Their limbs were unchained; but their minds were “cabined, cribbed, confined,” within bounds too narrow for matured thought, sentiment, or reason.
It would not be fair to say that the first Jesuit missionaries to Paraguay may not have been animated by the desire to improve the condition of the Indians, or to withhold from them the meed of praise justly due for the humanity of their motives.
It is undoubtedly true, as already intimated, that they did shield them from many of the cruelties to which they had been subjected under the Spanish and the Portuguese adventurers, who overran large portions of South America in the search after wealth. But it cannot be too indelibly impressed upon our minds, in this age, that they acted in strict obedience to the Jesuit system, which permitted no departure from absolute monarchism, and centred all the duties of citizenship in obedience to themselves as the sole representatives of the only authority that was or could be legitimate.
And not only did their strict adherence to their system make it necessary for them to hold the Indians in subjugation and treat them as inferior subjects, but it involved them, at last, in collisions with the Spaniards and Portuguese, and obliged them to treat the latter especially as enemies, and to impress this fact upon the minds of the whole Indian population.
The consequence of this was to create an independent and rebellious Government within the Portuguese dominions, which necessarily brought the Jesuits in conflict with the legitimate authority of the Portuguese Government. The Jesuits foresaw this, and prepared for it. It is a fair inference from all the contemporaneous facts that they desired it. At all events they subjected the Indians at the Reductions to military training and discipline, so as to be prepared for such emergencies as might arise out of their relations with both the Spaniards and the Portuguese. One would suppose that in a Government so far separated from the rest of the world, and governed by those who professed to be labouring alone for “the greater glory of God,” the arts of peace would be chiefly, if not exclusively, cultivated. But the successors of the first Jesuit missionaries thought otherwise. Consequently, besides refusing to allow the Indians any intercourse with the Europeans, they would not permit them even to leave the Reductions without permission, or to receive any impressions except those emanating from themselves, or to do anything not dictated by them.
The result was what they designed, that the Indians came to look upon all Europeans, whether ecclesiastic or lay, as enemies, and the Jesuit as they’re only friends. They readily engaged, therefore, in the manufacture of arms and ammunition, and submitted to military discipline until they became a formidable army, subject, of course, to the command of their Jesuit superiors. The sequel of Jesuit history proves that in all this they were unconsciously creating an antagonism which, in the end, overwhelmed them.
A violent feud sprang up between the Jesuits and the Franciscan monks, which undoubtedly arose out of the claim of superiority and exclusiveness set up and persisted in by the former. It may well be inferred that the Jesuits were chiefly to blame for this feud, for the reason that the Franciscans retained the confidence of the Church authorities, and the Jesuits did not. At all events, however, they were in open enmity with each other, and prosecuted their controversy with an exceeding degree of bitterness upon both sides.
A distinguished citizen of the United States, who represented this country as Minister to Paraguay, alluding to this fact, says, “The Franciscan priests in the capital regarded them : [the Jesuits] with envy, suspicion, and jealousy. These last fomented the animosity of the people against them, so that Government, priests, and people regarded with favour, rather than otherwise, the destruction of the missions, and the expulsion of their founders.”
Notwithstanding these hostile relations, however, between the Jesuits and the Franciscans, and the disturbed condition of affairs existing between the former and the Portuguese authorities, neither the Pope nor the King of Spain withdrew their patronage entirely from the Jesuits for some years, and not until it was made manifest that they had become an independent power, which might, if not checked, result in complications injurious alike to the Church and the State. But the time arrived, after a while, when it became necessary to impose severe restraints upon their ambition, and to teach them that neither the powers of Church nor State were concentrated in their hands.
They were required to learn, what they had seemed not before to have been conscious of, that the authority they exercised in Paraguay was usurped, and that if they desired to continue there as a society, they must submit to be held in proper subordination. Being unable or unwilling to realise this, they invited results which they manifestly had not anticipated.
When the protracted controversy between Spain and Portugal, about the boundaries of their respective possessions in South America, reached an adjustment, it furnished an occasion for testing the obedience of the Jesuits to royal authority. The two Governments, after the usual delay in such matters, came to an amicable understanding, and arranged the boundaries to their mutual satisfaction. It placed a portion of the Jesuit missions under the jurisdiction of the Portuguese, which they had supposed to belong to Spain. The Jesuits refused to submit to this, and inaugurated the necessary measures to resist it, being determined, if they could prevent it, not to submit to the dominion of Portugal. Their preference for Spain was because of the fact that the king of that country was more favourably inclined to them than the Portuguese king.
But the history of the controversy justifies the belief that they would not even have submitted to the former unresistingly, inasmuch as it had undoubtedly become their fixed purpose to retain the independence they had long laboured to establish, by maintaining their theocratic form of government.
They had been so accustomed to autocratic rule over the natives, that they could not become reconciled to the idea of surrendering it to any earthly power. In this instance, however, they encountered an adversary of whose courage and capacity they had not the least conception, and whom they found, in a brief period, capable of inflicting a death-blow upon the society. This was Sebastian Cavalho, Marquis of Pombal, who was the chief counsellor of the Portuguese king.
Cavalho better known as Pombal and the King of Portugal, were both faithful members of the Roman Church, and conducted the Government in obedience to its requirements. But neither of them was disposed to submit to the dictation of the Jesuits of Paraguay with regard to the question of boundary, which was entirely political, or submit to their rebellion against legitimate authority.
Such a question did not admit of compromise or equivocation. It presented a vital issue they could neither avoid nor postpone, without endangering the Government and forfeiting their own self-respect.
Consequently, they inaugurated prompt and energetic measures to suppress the threatened insurrection of the Jesuits before it should be permitted to ripen into open and armed resistance. From that time forward the controversy constantly increased in violence.
The intense hatred of Pombal by the Jesuits has coloured their opinions to such an extent that, they deny to him either talents or merit, and, inasmuch as they charge all the ensuing results to him, he is pictured by them more as a monster of iniquity than as a statesman of acknowledged ability. All this, however, should count for nothing in deciding the real merits of the controversy. The whole matter is resolved into this simple proposition that it was the duty of the Government to vindicate and maintain its own authority in the face of Jesuit opposition. It had nothing to do with the Church, nor the Church with it. It did not involve any question of faith, but was confined solely and entirely to secular and temporal affairs. And if, under these circumstances, Pombal had quietly permitted the Jesuits to defy the Government and consummate their object by successful rebellion against its authority, he would have won from Jesuit pens the brightest and most glowing praise, but his name would have gone into history as the betrayer of his country.
With the foregoing facts impressed upon his mind, the reader will be prepared to appreciate the subsequent events which led to the expulsion of the Jesuits from all the Roman Catholic nations of Europe, and finally to the suppression and abolition of the society, as the only means of defences against its exactions and enormities.
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Further Study
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Sir Isaac Newton : Chronology Of Ancient Kingdoms
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Did The Jesuits Write Shakespeare, Harold Johnson, 1916
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Fulcanelli – The Mystery Of The Cathedrals
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