Are the Jesuits the earthly ‘Overlords of the Chaos’?
“Go ye, then, into all the world and take possession of all lands in the name of the Pope. He who will not accept him as the Vicar of Jesus and his Vice-Regent on earth, let him be accursed and exterminated.”
The Jesuits, or the Society of Jesus, was the evil creation of an impoverished Spanish Basque nobleman called Inigo Lopez de Recalde who later Romanised his name to Ignatius Loyola (1491–1556). Their proper title is “Clerks Regulars of the Society of Jesus,” since the word “Societas” was taken as synonymous with the original Spanish term, “Compania.” However, the military term”Cohors” is more apropos and more fully expresses the original idea of its founder that is creation was a band of spiritual soldiers living under martial law and discipline. The ordinary term “Jesuit”was given to the Society by its avowed opponents; it is first found in the writings of the Swiss theologian John Calvin(1509-64) the leader of the Reformation in Geneva who set up a strict religious community there. His theological system is known as Calvinism, and his church government as Presbyterianism. Calvin wrote (in Latin) Institutes of the Christian Religion (1536) and commentaries on the New Testament and much of the Old Testament. His tenets (predestination and the irresistibility of grace and justification by faith) defined Presbyterianism and where in opposition to the avowed aims of Loyola.
The term “Jesuit” is also found in the registers of the Parlement of Paris as early as 1552. Loyola founded the order on 15th August 1534 as a militant vanguard against Lutheranism that had challenged Roman Catholicism for the hearts of men since 31st October 1517, when Martin Luther (1483-1546), an Augustinian monk, posted his 95 Theses on the church door at Wittenberg, Germany. These attacked the sale of indulgences (remissions of punishment for sin) by venal clerics and corrupt or impoverished popes. More importantly, the Protestant Reformation also threatened the temporal and spiritual hegemony of the Holy See.
The Society of Jesus received papal approval and protection in 1540 when Pope Paulus III gave formal approbation of the Society by the bull Regimini militantis ecclesiae. By gaining the Pope’s signature, the Society of Jesus, as a fully canonical religious order, had become a reality. Its stated objectives were the protection of Catholicism from the Reformation, educational work, the suppression of heresy, and missionary work among nonbelievers (its members were not confined to monasteries). Loyola, a former soldier, infused into the order a spirit of military discipline, with long and arduous training. To this end, Loyola composed the Spiritual Exercises (Exercitia Spiritualia) in 1548, which was the guidebook, so it is claimed, to convert the heart and mind to a closer following of Christ. The Order also made binding oaths to poverty, chastity, and vowed to accept any apostolic work requested by the pope. Loyola also wrote the Common Rules in 1549, the second Formula of the Institute in 1550, his Autobiografia and the Constituciones of the Society of Jesus. In 1550, Pope Julius III solemnly confirmed the Society of Jesus in the bull Exposcit debitum. It is at this time that the members of the order became known as Jesuits.
The Jesuits grew rapidly in number and influence and assumed a prominent role in the Counter-Reformation: the papal stratagem for the defence and revival of Catholicism. During the 16th and 17th centuries Jesuits missionaries could be found in Brazil, India, Japan, China, Paraguay, and among the North American Indians. They also undertook to become the spiritual confessor to many of the royal and ruling families of Europe. The power of the Roman Catholic priest is founded on two cardinal factors: the function as the intermediary between the penitent and Heaven, and the exclusive influence over the penitent due to the confessional. The power obtained from these functions when used deftly and at the right moment could be devastating. That is why the Jesuits from the start sought to play a significant role in the field of moral theology, and that within a very short time the confessional became a symbol of the Order’s power and activity. The Medieval courts did not have an all-powerful confessor that could command kings.
This potent symbol of Papal Power only arose in the fifteenth and sixteenth centuries, and it is theSociety of Jesus that implemented it everywhere. The political power available to the confessors implicit in this arrangement is obvious. However, the ambitions of the Jesuits were not confined to the “saving of souls” for the Catholic Church. The true face of Jesuitry is well hidden behind a masque of false piety. Nevertheless, the true nature of the Order can be discerned from its morphology. As troops to prosecute the war against Protestantism, the Jesuits had to be trained in the ways of the dark spiritual mercenary that is, severed from all obligations, whether imposed by the natural or the Divine law. The vicar generals sanctioned all things provided they achieved their ends, and by this obliterated within the souls of these soldiers the distinction between right and wrong.
A Jesuit stood apart and alone among the human race in his perverted morality that sanctioned any deceit, torture, murder or assassination of opponents, whilst believing he had God on his side. The Jesuit initiate was taught to abandon all notions of patriotism and loyalty to the tribe since it was inculcated into him that the Society was his country. The initiate was also severed from his family and friends for his vow to the Order made him forsake his father’s house. Moreover, they were taught to believe that holiness was the complete abandonment of affection and desire. The initiate was also cut off from property and wealth, since he was obliged to take a vow of perpetual poverty: notwithstanding that the Order itself was fabulously wealthy; the soldier was obliged to forsake wealth and the pursuit of it. If a rich relative died and had named a Jesuit as heir, then the General relieved that Jesuit of his vow sent him back into the world, for so long a time as might enable him to take possession of the wealth of which he had been named the heir. However, once this wealth had been received, the Jesuit was obliged to return to the Order laden with his booty, resume his vow as a Jesuit: and lay every penny of his newly- acquired riches at the feet of the General.
The Jesuit was also cut off from the State in which he lived for he was taught that he was the subject of a higher monarch than the sovereign of the nation. This was of course his own General. In this wise, the Jesuit was discharged from all civil and national relationships and duties, since he was under a higher code than the national one. This code was the “Institutions” that Loyola had edited, and which he was taught, the Spirit of God had inspired. Even the lauded fealty to the”Vicar of Christ” is a subterfuge, for the Jesuits were cut off even from the Pope. For the Jesuit General “held the place of the Omnipotent God,” and therefore outranked even “the Vicar” resident in Rome.
By such indoctrination, the Society of Jesus was moulded into an elite and elitist cadre of spiritual soldiers that had separated themselves from other communities and interests. They had been absorbed into a false spirituality that set them free from the love of family, from the ties of kindred, from the claims of country, and from the rule of law. Moreover, they were relieved of the moral imperatives that concern most other people and were oblivious to the misery, pain, and woe that they inflicted on civilisation. The Jesuits freed from moral restraints and loyalties that are the hallmarks of decency and culture, were at liberty to pursue an agenda without constraint or challenge. The agenda was of course the dethronement of every other power, and the extinction of every other interest but their own. The ultimate goal was (and still is) the destruction of religious liberty and freethinking and the reduction of mankind into abject slavery, presided over by a pope of their own making. This nightmarish vision, the entire annihilation of the moral law and utter control of mankind from cradle to grave under a One World Religion, is Ahrimanic through and through.
The Society of Jesus condemns itself by its own actions and its Satanic design and intent is plain to those with eyes to see. All its acts should be perceived as a study in power moves and rivalry, which is why the Society strove to free itself from all human authority and from every earthly law. Moreover, when it is known that the Jesuit elites are Luciferians (following the initiation rituals of Lucifer whereby the “light” is perceived) then the Order they head is an instrument of the Great Conspiracy against God. For the Society of Jesus serve not God the Creator of all things but the Dark Gods, the Overlords of Chaos that wish to usurp Creation for their own ends. That is why demonic forces fuel the Jesuits’ urge to power, and their lust for license: to use them to bring about an evil One World Religion presided over by an anti-Christ pope of their own making.
The fundamental tenet of the Jesuit ethical code is the maxim that the end sanctifies the means: An evil maxim that dissolves into nothingness the eternal distinction of right and wrong. It is also the ethos of the Illuminati established by the Jesuit trained professor, Adam Weishaupt, on orders from his mentor the Jesuit General Ricci. Under such amorality no conceivable crime, malfeasance, and atrocity is beyond the Society, for this vicious maxim justifies everything that furthers their plans. The demonic inspiration for this agenda is evident when the Society and the Vatican sanction these atrocities, for “the greater glory of God.” If it is, then it is a different God than the Christ of the Bible. This blasphemy is a smokescreen to hide that the Jesuit really means the honour, interest, and advancement of his Society when he mouths “the greater glory of God.”
The immorality at the heart of the Society of Jesus was sanctified by the casuistry of certain Jesuit theologians. For instance, their sophistry dealing with the First Commandment in theDecalogue, “to love the Lord thy God” has released men from the obligation to love God. “We are not,” says Jesuit Father Sirmond, “so much commanded to love him as not to hate him.” The Second Commandment, “Thou shalt love thy neighbour as thyself.” also receives short shrift from the Society’s learned doctors. Jesuitical sophistry renders charity to man as equally void as the love of God. The methods by which this is done are myriad but the two most powerful are probabilismand a gilded ethical argument called the method of directing the intention.
Probabilism is a term used both in theology and in philosophy with the general implication that in the absence of certainty probability is the best criterion. Thus it is applied in connection with casuistry for the view that the layman in difficult matters of conscience may safely follow a doctrine championed by a recognised doctor of the Roman Church. Probabilism is thus jargon for wickedness that is contained in a pseudo-philosophical argument refined by Jesuit doctors and it is a Roman Catholic system of casuistry used to sanction heinous acts. These sophists contend that when expert opinions differ a person can follow any solidly probable opinion that he wishes even though some different opinion might be more probable. For instance, of two opinions upon a point: the one probably true, to the effect that the act is lawful; the other more probably true, to the effect that the act is sinful. The Jesuit is at liberty to act upon the probable opinion. The act is probably right, but more probably wrong; nevertheless, he is safe in doing it, in virtue of thedoctrine of Probabilism.
This allows a man to commit any act regardless of its moral content or manifest breach of Divine Law without the least compunction or restraint of conscience. It is a dogma that sanctions evil, for to make an opinion probable, and therefore excuse it, a Jesuit need only look for a single instance or precedence to excuse his act, even though thousands proscribe it or that it manifestly transgresses the laws of Nature and God. Jesuit casuists have honed Jesuit theology to perfection to provide themselves with the extreme relativist morality that can be used to condone every action taken by fellow Jesuits in pursuit of the goal. It is of course the antithesis of the absolute morality contained in the Mosaic Law of the Bible. This is necessarily so if ones masters are not the God of the Old Testament, but His antagonists, the great adversary of Yahweh, who is Ahriman(Satan), and the arch-rebel and deceiver, who is Lucifer. These two entities are the Dark Godswho command their legions from Hell and who attack Creation remorselessly attempting to filch it from God the Creator. These Dark Gods are the Dual Faces of Evil and are the Overlords of Chaos who are worshipped by their human agents as gods: it is these masters that the elite of theSociety of Jesus knowingly worship, and who the unwary also serve by their actions.
Jesuit theology is the religion of the assassin and the whore. It affords license to the murderer to kill and the blackmailer to extort whilst giving succour to the thief during his thievery. This wickedness can be seen as truly evil when it is understood that the Society has prepared in minute detail lists of actions deemed immoral by all moral societies, but by virtue of this new morality, are no longer so in the Jesuit worldview. Moreover, these lists go into inordinate detail explaining how these actions can be accomplished safely and with impunity. Yet, even this amoral viewpoint did not satisfy the power lust of the Order. The sons of Loyola desired to be released from even the notion of imagining some good end for the evil they enact; moreover, to be free to sin without the trouble of assigning to themselves any end at all.
This was facilitated by the creation of a specious ethical argument called the method of directing the intention. This is a pernicious piece of sophistry. It argues a separation between the soul and the physical body of the Jesuit when committing an act of evil. Here, because the soul commits the wicked act, the body is therefore free of both virtue and vice. That is, when the Jesuit hand sheds blood, or tongue calumniates character or utters falsehoods, the soul can abstract itself from what the body is doing and occupy itself with some otherworldly consideration. By such speciousness, the Jesuit can excuse the evil he commits by separating his ‘soul’ from his ‘body’ and exonerating his’soul’ from any guilt accrued by his autonomous ‘body.’ Furthermore, this doctrine of evil teaches that the man will not be called to account by God, or of incurring His displeasure, for any murder, theft, and calumny. The breathtaking audacity of this doctrine allows the Fathers [of the Society] to rationalise evil and to permit and condone all immoral acts carried out in their name.
Thus, we have the three great rules of the amoral code of the Jesuits: the end justifies the means; it is safe to do any action if it is perceived to be probably right, although it may be more probably wrong; there is no deed, regardless of its moral character, that is not permitted if the Jesuit can correctly direct the intention. It should be obvious to any thinking person that these three maxims allow the Jesuit to commit acts of extraordinary cruelty and breathtaking duplicity without the burden of moral constraint or compunction. Thus, by rationalising their wickedness with sophistical arguments, and by professing that they act “for the greater glory of God,” the Society of Jesus has swathed itself in a cloak of religiosity that hides their dark evil hearts.
The evil agenda pursued by the Jesuits was the reason why they eagerly backed the Inquisition. This papal sanctioned evil was a sustained assault on humanity that put to death, by elaborate and barbarous system of tortures and murders, millions of people. In fact, the Jesuits regard the Inquisition as a glory of their history and proudly proclaim that their founder, Loyola himself, successfully petitioned the pope to reinstate that cruel and wicked tribunal. The Evil powers that inspire the Jesuits were well rewarded by the activities of these wicked men who organised and inspired the hellish monster that consumed millions of humans in spectacularly brutal ways. The sons of Loyola believe themselves to be the kings of the world, and the sole heirs of all its wealth and honours and are taught to disregard all other authorities in their pursuit of them. Nothing, be it king, law, custom or sacred and venerable office, may stand in the way of this goal: their rightful lordship over mankind.
The perverted morality of the Society grants them leave to trample down sovereign laws and spit in the faces of kings as well as his loyal subjects. The moral maxims of the Jesuits make it lawful for them to kill Protestant kings and to commit acts of savagery in lands they call heretical. It is an ethos the Society takes great care to uphold, and by a great variety of arguments to defend and enforce. It is with great relish that the sons of Loyola both rationalise regicide and plot to carry it through. Thus, when the Jesuits plant missions, open seminaries, and establish colleges; the seeds of sedition are soon sown in the minds of the youth entrusted in their care. This sedition is nurtured by the indoctrinated youth into adulthood, who may join like-minded zealots in groups antagonistic to the idea of Protestantism or to any regime that fails to show obeisance to the power of Rome. These revolutionised groups are the substructure of future turmoils, revolutions, regicides and wars. The evil fruits of the Jesuits may take time to ripen but they have never failed to show themselves. Christendom has reaped a baneful harvest of plots from the seed sown by the Jesuits. The Jesuits have inspired social discord, revolutions, torturings, poisonings, assassinations, regicides, and massacres, which have brought down kings and nations and made millions widows and orphans. Yet, what is the purpose of all this plotting, murder and misery?
It is to gain power over men and nations and to bring them into the fold of the Roman Catholic Church. For, the ultimate temporal ambition of the Society, these sons of Loyola, is a global tyranny ruled by a pope of their making: they desire, in short, a theocratic absolutism founded on Evil, ruled by an anti-Christ pope enthroned in the re-built Solomon’s Temple in Jerusalem. Why Jerusalem? Because the claims of the Apostolic Succession of the Roman Church are based upon fraud. Peter was not the “rock” on which the Christian Church was founded, Christ is; and Peter never set foot in Rome and therefore was not the first pope, and therefore was not martyred in the manner depicted in the romance of Catholicism. Peter was an Apostle to the Jews not the Gentiles. Christ did not delegate Peter as leader of the Apostolic Church and none of the early Church fathers ever blasphemed by claiming that he was. A Bishop of Rome made this assertion in the 4th century when the total corruption of Apostolic Christianity was nearing completion. Even the claim of papal lineage back to Peter is a lie: Emperor Phocas (602-610) bestowed on the Bishop of Rome the epithet “pope” or “universal bishop” and therefore Boniface III (607) is the first man to hold this dubious honour. It was at this time that Rome was officially declared to be the head of all the Churches.
The Society of Jesus was predicated upon discipline, blind obedience of its members and the accumulation of power and influence for itself. It is thoroughly authoritarian with gradation of members and a highly centralised form of control, with the head of the Order granted life tenure. The probationer to the Order undergoes many years of instruction and inculcation before his final vows. Special emphasis was given to instil into the probationer the virtue of obedience, which is blind obedience, including special obedience to the pope. Emphasis was also placed upon flexibility that facilitated entry of the Jesuits into a great variety of ministries in all parts of the world. The ethos of the Order is control: of its members and of the society it operates within. That is why the leader of the Order is called the Supreme Jesuit General, in keeping with the militaristic ethos of the society. Therefore it is not surprising to find that one of the maxims of the Spiritual Exercisesis concerned with blind obedience. “The Jesuit must be ready, if the Church declares that what he sees as black is white, to agree with her, even though his senses tell him opposite.” An evil maxim indeed.
It should be obvious to the discerning student of the human condition that the Spiritual Exercises is a method of mind control and manipulation. The structure of the Society was based on the ancient system of mystery school initiation whereby the novice is inducted into the order and trained in the spirit and discipline of the order. The promising novice in the Society is made a formed scholasticand is subjected to increasing degrees of initiation and revelation. Those who show the necessary talents are made formed coadjutors and are obliged to make solemn vows of fealty to the Society. The adept degree in the Society of Jesus is the “professed,” and those that are granted this are welcomed into the decision-making process of the Society as well as being gifted knowledge of its true nature and purpose. The seriousness of the initiation process can be measured by the fact that to ascend to the highest degree within the Order, “professed of the fourth vow,” one is required to be a member of the Society for a minimum of 31 years, and be at least 45 years of age. Ascending to this level, the initiate will find that the high adepts of the Order are Luciferians and worship theDark Gods, Ahriman (Satan) and Lucifer who are the Overlords of Chaos.
The Society of Jesus uses a subtle method of indoctrination that include extreme mental and physical punishments designed to impregnate the initiate and the child in their care with unflinching loyalty and blind obedience. The Jesuit educators wanted to instil in their initiates and the children they taught in their schools a peculiar form of mysticism founded on the Marion Myth. The worship of the Virgin Mary was fundamental to the Society, stemming from Loyola’s belief that he was inspired by this mythical beast during his preparation of his Spiritual Exercises. Later Jesuits developed this special relationship between the Virgin Mary and Loyola to extremes. Many of the practices, beliefs, visions and pronouncements of Jesuits regarding the Virgin Mary reveal more of the psychosexual pathologies of the adorers than any sacred wisdom. Jesuits were supporters or initiators of the ingredients and frauds that were combined to create theMarion Myth.
The Jesuits enthusiastically endorsed the adoption of the Immaculate Conception as Church dogma, which it was in 1854. They also zealously endorsed the similarly dubious belief of the Assumption of the Virgin into heaven and its celebration in the Feast of the Assumption, the paucity of references to Mary in Scripture and early witnesses to the Christian tradition notwithstanding. The mortal remains of Mary, for the Marion Myth denies that there are any, and the supposed Virgin’s tomb in the valley of Jehosaphat that been a shrine for pilgrims for centuries, also created a problem for the Vatican. The conundrum was resolved by an expedient of an official investigation- headed by the Vatican archaeologist, Giovanni Benedetti that, not surprisingly, failed to establish the authenticity of the tomb. The Roman Church declares that Mary, the mother of Jesus, has been free from all original sin (the dogma of the Immaculate Conception, first declared in 1854; Catechism 491-492). Wherein Pius IX pronounced and defined that the Blessed Virgin Mary:
“… in the first instance of her conception, by a singular privilege and grace granted by God, in view of themerits of Jesus Christ, the Saviour of the human race, was preserved exempt from all stain of original sin.”
Moreover, she is free from any actual sin during her life (Catechism 411), and perpetually a virgin even after the birth of Jesus (Catechism 499-500). Furthermore, Mary was not only redeemed from the moment of her conception, preserved immune from all stain of original sin (Catechism 491), she remained free of every personal sin her whole life long (Catechism 493). Furthermore, to complete this fraud, Catholics must believe perforce that the mother of Mary also conceived without sin, and therefore Mary was born without sin. By this neat theological footwork, the papacy could claim that Mary was the co-equal with God (the Father) and the mother of God (Christ): a unique status indeed. These absurdities were concretised in the idea of the Assumption of the Blessed Virgin Mary that was made official dogma of the Catholic Faith by Pope Pius XII in 1950:
“… the Immaculate Mother of God, the ever Virgin Mary, when the course of her earthly life was run, was assumed in body and soul to heavenly glory.”
The Marion Myth is now a fundamental part of the modern Roman Catholic Church founded on the dogma of the Virgin Mary as the “Mother of God”(Theotokos) and”bearer of God,” bolstered by the man-made absurdities described above. Rome’s”Mary” has therefore all the attributes of God and can do the work of the Holy Ghost: a rare gift indeed. However, what is the true purpose of the Roman Catholic dogmatic and sentimental exaggeration of Mary, the mother of the man Jesus from Nazareth? Any coherent investigation of Scripture will reveal to the unbiased the proofs that the ecclesiastical treatment of Mary consists largely of myth and dogma. A confection of sickly sentimentality coats the core myths of the Immaculate Conception, Mary’s Perpetual Virginity and her function as Intercessor. Roman Catholic Mariolatry is an overripe yarn in which Mary’s later life in the house of John, her death in which the apostles were miraculously allowed to participate; her bodily translation to heaven; her reception at the hands of Jesus and her glorification in heaven are brazenly fused to bedazzle the gullible.
The true purpose of this seriously flawed theology is to deceive the Catholic faithful into worshipping something that is unworthy of worship, an idol or a myth, and to deflect proper worship from its rightful target. It is an attempt to supplant Mary for Christ as the mediator between God and men. It is therefore a conspiracy against men, Christ and God. The idolisation of Mary, not the Worship of Christ, is now the basis of Roman Catholicism and a fundamental tenet of Jesuit adoration; and in death, these idolaters look to her and not Christ for their salvation. The subtle change of emphasis from Christ to Mary as the redeemer and saviour is a deception inspired by the Dark Gods that seek to sow the seeds of chaos within Christendom hoping to cause its annihilation.
The Jesuits also revere the prospect of flagellation, either self-inflicted or on others, each blow perceived as a sacrifice to God. The pathological undercurrents concerning this condition are many but they are founded on the ancient urge to power that has afflicted mankind since its Fall and expulsion from the Garden of Eden. The aim of the Jesuits was not to create an intellectual Christian elite but elite Christians who would be in the vanguard of the corrupt Roman Church’s assault on the non-Catholic world. The souls of initiate into the Society and the children under its care were imbued with this peculiar ethos and mysticism (the worship of saints, relics, icons, idols, of ‘miracles’, and the adoration of the Sacred Heart) by their contact with the Jesuit masters who were saturated with it. Moreover, the Truth found in objective reality is fashioned to suit the purposes of this perverted teaching: this is a rule laid down by Loyola in his Constitutions.
The political and secular ambitions of the Jesuits were founded upon the all-powerful confessor that could command kings, which the Society of Jesus had implemented it everywhere. This soon brought fruits and these confessors not only obtained covert political influence throughout Catholic Christendom, but also accepted public political posts or functions. To continue in the favours of nobles already under their ministrations and to secure still more august penitents the Jesuits displayed a moral elasticity that disquieted the sensibilities of less venal clerics. This leniency in the confessional won the favours of the nobles and kings whom believed that the condescension of their confessors was the salve for their excesses. Thus, the Jesuits gained increasing control over their noble penitents by their pragmatic approach to moral theology, which greatly facilitated their rise to power in the lands they evangelised. The Society gained a dubious reputation for theological semantics in which they perverted and distorted even the most evident moral obligations to gain whatever advantage for their penitent and thereby themselves.
It was by such moral whoredom that the Jesuits not only aggrandise themselves but also helped greatly the interests of the Holy See. The perverted morality of the Society of Jesus is epitomised in the so-called Theology of Father L’Amy wherein a monk or priest is exhorted to kill those who slander him or his community. That is, the Order cedes to itself the moral right to eliminate its adversaries as well as erstwhile members who speak out against it. The Evil working through the Society speaks again, when the very same Jesuit writes:
“If a Father, yielding to temptation abuses a woman and she publicises what has happened, and, because of it, dishonours him, this same Father can kill her to avoid disgrace.”
The good father L’Amy is not alone in his perverted moral universe; other Jesuit theologians inhabit this evil world, for instance Martin Beacon in his book on “Morals” states:
“Every subject may kill his prince when the latter has taken possession of the throne as a usurper. And history teaches in fact that in all nations those who kill such tyrants are treated with the greatest honour. But even when the ruler is not a usurper, but a prince who has by right come to the throne he may be killed as soon as he oppresses his subjects with improper taxation, sells the judicial offices and issues ordinances in a tyrannical manner for his own particular benefit.” This exhortation to assassinate ones king who is not under the sway of the Vatican is echoed by an Italian Jesuit, Paul Comitelo, in his book on “Morals”. “It is allowable to kill an illegal aggressor even be he general, prince or king, as innocence has more value than the life of a fellow creature and a ruler who maltreats the citizens ought to be annihilated as a wild cruel beast.” Another Jesuit theologian, Herman Buchanbaum, in his book on “Moral Theology” [used in all Jesuit Colleges] states their case more pithily: “Permission to murder all offenders of mankind and the true faith, as well as enemies of the Society of Jesus, is freely given.”