I first posted this article on January 3, 2014. On Febuary 24, 2015, I edited the article to have better navigation from chapter to chapter.
The Monita Secreta (also known as: Secret Instructions of the Jesuits) was a code of instructions alleged to be addressed either by Jerome Zahorowski or by Claudio Acquaviva, the fifth general of the Society of Jesus, to its various superiors, and laying down the methods to be adopted for the increase of its power and influence.
Originally circulated in Manuscript until 1612 when it was published in Cracow, Poland.
Taken from the Edition Published in 1882 in San Francisco, California.
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The Jesuits are different. Every Catholic Priest knows this. The Jesuits have an uncanny manner financially. Operating behind the scenes, they seem very inconspicuous, but when the wills of rich Catholics, and very many non-Catholics, are filed for probate. strangely some Jesuit institution is there for a sizable amount.
They are so different in their priestly deportment and social conduct too, that other priests feel ill at ease and uncomfortable in their presence. A priestly “blast” never really gets organized until after the Jesuits have gone home. The prevailing atmosphere, when they are present, is one of uneasy suspicion. Other priests feel as though the “Jebbies” will immediately take off for the Bishop’s mansion to stool on all of them. This of course is ridiculous because most bishops are just as leary of the Jesuits as are the working clergy.
Lay people also think that Jesuits are different. They speak of the Society of Jesus as the “educated clergy,” — the “teaching arm of the church”. They have the “most schools” — which is true. The quality of those schools is another question. None of them, at least in the U.S. has ever won an award for the volume of scientists or philosophers it produced. Voltaire went to a Jesuit school. He said later that he learned Latin and nonsense.
The Jesuits write the most books — which is also true. In fact it is said that any Jesuit who can pen one word after another seems forced “under obedience” to write a book. Judging by a perusal of them, the subject matter or the treatment seems of very little consequence.
The laity are told that the Jesuits are smarter than other priests because they go to school longer. The laity do not realize that for some years those Jesuits are in their schools not as students, but as teachers — callow, young, inexperienced boys carrying on the “great tradition” of Jesuit education.
The laity, Catholic and non-Catholic, are also told that the Jesuits are much more selective in their choice of candidates than other orders or diocesan seminaries. They pick only the smarter and more promising youngsters and thus insure a continuing crop of great scholars, teachers, philosophers, orators and, not mentioned, ecclesiastical politicians.
The truth is, as clerical wags have put it, that the Jesuits have just as large a percentage of lesser I.Q.’s as any other church order but they are smart enough to hide the numbskulls in their foreign missions to primitive countries. In fact, it has also been said, that this is the principal reason why the Jesuits have foreign missions.
However, in spite of these disparaging introductory qualifications, there can be no gainsaying the fact that the Jesuits possess a hard core of extremely intelligent, intensely loyal, politically shrewd, carefully calculating individuals. This has been so since the days of their founder, Ignatius of Loyola. A catalog of their names would include a large percentage of the great minds of the Roman Catholic Church since the sixteenth century.
Any honest student of church history must admit that behind the scenes, they have been the governing genius of the Vatican — even though, more often than not, an evil genius.
The Jesuit Order is an absolute monarchy. Their general, “the Black Pope” rules for life. The pattern of their own Order has molded their thinking about all other political structures, including, but not confined to, the Vatican.
The Jesuits fought the democratic aspirations of the French when they helped engineer the “Massacre of St. Bartholomew’s Eve”. They were the force behind Pope Pius IX and were his principal counsellors. The Italian people knew that the Jesuits were the strongest opponents of the Unification of Italy and hated them accordingly. The Jesuits promoted the dogma of the Immaculate Conception and of the Infallibility of the Pope. They wert, the experts behind the experts of the First Vatican Council in 1870 just as they are of the Second Vatican Council.
It is obvious that an organization so vast (the largest in the Roman Church) covering the globe, and engaged in so many activities, some open and honorable, and others secret, delicate and “jesuitical” would have to have a set of rules and regulations for its own internal control much more detailed and stringent than the conventional “rules” or “constitutions” of St. Benedict, St. Francis or the other run-of-the-mill orders and congregations.
Knowing also that the bulk of the Jesuits at the grass roots did not possess the sagacity, shrewdness and ruthlessness of the “boys” in the “back room” in Rome it was necessary that many enterprises, such as “advising” rich widows, picking of rich men’s sons to be prospective Jesuits, or purging the Order of a hapless Jesuit who began to think for himself, should be speeded out in detail.
But above all things it was necessary that such regulations should be kept secret. They were to be confided only to trusted superiors and if accidentally found. they were to be denounced as base forgeries.
They are called the “MONITA SECRETA SOCIETATIS JESU” — “The Secret Instructions of the Society of Jesus.”
The average “lower-case” Jesuit, not being in on the know, will sincerely tell indignant devout inquirers that these regulations are fictitious. The smart “upper-case” Jesuit knows that he had better deny their existence. He might not live to regret his indiscretion,
The existence of the “Secret Regulations of the Jesuits” has been proven beyond all possibility of successful legal refutation.
Most unbiased historians of the Roman Catholic Church and of the Jesuits acknowledge the existence of the “Monita”.
The British historian, Andrew Steinmetz, in his monumental, precisely documented, “History of the Jesuits”, published in London in 1848, devotes several pages to an analysis of the genuineness and history of the “Monita”. He outlines the book with the same succession of chapters and content as reproduced in this present volume. He concludes that “secret regulations” did exist, considering 1) overt statements of Jesuit Generals, 2) missing chapters in early editions of the official “Constitutions”, and 3) the actual conduct of the Jesuits, in so many countries and for so long. As proof of the latter he cites the catering to the rich, the rapid acquisition of tremendous power and wealth and the infiltration of the royal powers by the Jesuits as court confessors, with their tolerance of licentiousness in order to gain power. (Vol. III, p. 363, 364, 365, 366). Of the allegations themselves he cites thousands of documented instances in the 1660 pages of his volumes.
The following paragraphs are from the autobiography of a very precise and erudite ex-Jesuit. His death places him and his words beyond the customary effective reprisals of the Order.
“The MONITA SECRETA SOCIETATIS JESU (‘Secret Instruction of the Society of Jesus’) first appeared in print in Cracow in 1612, after they had already been circulated in manuscript form. The editor seems to have been the ex-Jesuit Zahorowski. Almost innumerable editions and reprints in all civilized tongues followed one another. The latest edition was published at Bamberg in 1904.
“The importance of the publication follows from the fact that, directly after its appearance, the General of the Order, Mutius Vitelleschi, twice (in 1616 and 1617) instructed the German Jesuit, Gretser, a prominent theologian of the Order, to refute it, and that up to most recent times Jesuit after Jesuit has come forward to repudiate it.
“It is natural that the Jesuits themselves should deny the genuineness in a flood of refutations. But such denials only merit the belief or unbelief which the denial of every defendant deserves. Only sound proof can turn the scale against the genuineness of the Monita. And such proofs have not been produced up to now by the Jesuits. Nor has any convincing invalidation of the facts advanced on behalf of its genuineness been produced.
“The advocates of their genuineness rely essentially on the fact that the manuscript copies of the Monita, upon which the printed edition is based, were to be found in Jesuit colleges. The discovery of such copies in the colleges of Prague, Paris, Roermond (Holland), Munich, and Paderborn is beyond question. The copy in the Jesuit house in Paderborn was found ‘in a cupboard in the Rector’s room’ (in scriniis rectoris). The manuscript copy at Munich, belonging to the contents of the library of the Jesuit college of this place, which was suppressed in 1773, was only found in 1870 in a secret recess behind the altar of the old Jesuit Church of St. Michael at Munich. It would be a decisive token of genuineness if it could be proved positively that the Prague copy was already there in 1611 — i.e. before the first printed edition in 1612. J. Friedrich’s statement makes this seem probable, but not certain. What the Jesuit Duhr writes to the contrary is of no value. It is certain, however, that the discovery in Prague was so disagreeable to the Jesuits that the chief champion of the spuriousness of the MONITA, the Jesuit Forer, considered it advisable to pass it over in silence in his work of repudiation, Anatomia Anatomiae Societatis Jesu. On the other hand, he zealously demonstrated — what no one disputed — that the copy at Paderborn was only brought to light after the first edition had been published. Forer’s silence is the more remarkable, as a manuscript note, intended for his book, treats the Prague discovery as a fact. The saying that those who keep silence when they could and should speak seem to give consent, comes to my mind in the case of this ominous silence.”
These quoted words were written by a German ex-Jesuit, Count Von Hoensbroech, after he left the Jesuit priesthood in 1900*.
* “Fourteen Years a Jesuit” Paul Von Hoensbroech, Cassel & Co. Ltd. London, New York 1911, Vol II p. 7-9.
The chapter headings are almost verbatim identical with the chapter headings of the text reproduced in this booklet.
And therein lies a story.
The text of the “Secret Instructions of the Society of Jesus” reproduced here was found beneath the pallet on an adobe bed in a cottage in the Andes Mountains of Peru about a century ago.
Students of the Incas recall that prior to the expedition of the National Geographic Magazine under Hiram Bingham, in 1911, archaeologists from European countries probed the ruins of this people, one of the greatest civilizations in history.
In 1870 a French archeologist slipped unobtrusively into the office of the Secretary of the Scottish Rite of Freemasonry in San Francisco, California.
He had been sent into the remote recesses of the Andes, where Pizarro and his army had conquered the Incas more than three centuries before. He had rented a room in a tiny village. This he used as a base of his operations. To this spot he returned periodically to rest from the dangerously high altitudes and to write his reports for shipment back to France.
While he was away, the family frequently rented the same room to overnight guests. One of these happened to be a Jesuit official. On his departure he forgot a little book which he had hidden under the mattress. The French archeologist accidentally found it.
It was the “Secret Instructions of the Society of Jesus” — the top classified manual of procedure for the trusted leaders of the Jesuit Order.
It was in Latin and bore the seal, signature and attestation of the General and Secretary of the Order in Rome.
For the next few days the Frenchman labored furiously translating the work in stenographic notes into French. He then replaced the book and left.
The Jesuit returned in a few days inquiring nervously about his little black packet. He also wanted to know if anyone had occupied the room since his departure. On learning of the archeologist he began a search so relentless that the Frenchman had to leave Peru. He finally reached San Francisco and entrusted his precious but dangerous burden to Edwin A. Sherman 32 degree Mason, the Secretary of the Scottish Rite of Freemasonry in California.
Mr. Sherman included the “Secret Instructions” in his book “The Engineer Corps of Hell” published in 1882.
For several years Edwin Sherman was the Masonic Historian of California. He was highly esteemed for his great accuracy and dependability. This can be verified now by anyone who will inquire about him of the Grand Secretary of the Grand Lodge of Freemasonry at the Grand Lodge office in the Masonic Memorial Temple, 1111 California St., San Francisco, Calif.
Another point that emphasizes the credibility of this work is the identity of this copy, found in the fantastically inaccessible heights of the Andes in Peru, with the copy quoted by Count Von Hoensbroech in Germany, Considering that Von Hoensbroech’s rendition was translated from the German and Sherman’s from Latin to French and then into English the similarity is still striking.
Here are a few examples:
Sherman: Ch. XI — “How We Must Conduct Ourselves Unitedly Against Those Who Have Been Expelled From the Society.”
Von Hoensbroech: “What Attitude Should Be Taken By Our Followers In Regard to Those Dismissed From the Order?”
Sherman: Ch. VI — “OF the Mode of Attracting Rich Widows.”
Von Hoensbroech: “How May Rich Widows be Well Disposed Towards the Society of Jesus?”
Sherman: Ch. IV — “OF That Which We Must Charge the Preachers and Confessors of the Great of the Earth.”
Von Hoensbroech: “What Attitude Must be Taken up by Court-Chaplains and Princely Confessors?”
The text that follows is one of the most effective documents ever written. The tremendous wealth and power of the Jesuit Order is ample proof of that contention.
Those who have observed the Jesuits from the vantage point of the secular clergy or of another order have often wondered at their astounding success in becoming the recipients of wealthy estates, of influencing prominent citizens, Catholic and non-Catholic alike, into endorsing and endowing their colleges and universities, of instilling their scholastics and other students with a spirit of self-dedication and self immolation that would make both the Pope and Hitler feel frustrated.
A careful study of the “Secret Instructions” will give the answer. Here is a plan of financial, intellectual and military strategy that should make the planners of West Point or Number 10 Downing Street feel inferior.
Check, for example, the following:
Ch. II — “THE MANNER WITH WHICH THE FATHERS OF THE SOCIETY MUST CONDUCT THEMSELVES TO ACQUIRE AND PRESERVE THE FAMILIARITY OF PRINCES, MAGNATES, AND POWERFUL AND RICH PERSONS.”
(Think then how well the Jesuits have done with the local State Bar, the Chamber of Commerce, national corporations, wealthy foundations, in comparison with the failure of the local corner parish clergy. Think how well Georgetown, Fordham, Marquette, and Creighton have done in comparison with the Dominicans, the Sulpicians or the Franciscans!)
Ch. VI — “OF THE MODE OF ATTRACTING RICH WIDOWS.”
Just read them and weep, brethren! Read especially this sentence p. 8 “Insist upon the advantages of widowhood, and the inconvenience of marriage, in particular that of a repeated one, and the dangers to which she will be exposed, relatively to her particular businesses into which we are desirous of penetrating.”
Ch. XI — “HOW WE MUST CONDUCT OURSELVES UNITEDLY AGAINST THOSE WHO HAVE BEEN EXPELLED FROM THE SOCIETY.”
This is a portrait of the pattern of persecution and annihilation that every ex-Jesuit, and in truth, every past ex- priest knows, and every future dissident can expect.
Ch. XV — “HOW THE COMPANY MUST BE CONDUCTED WITH THE MONKS AND NUNS.”
(Meaning other religious Orders — of course)
Ch. XVI — “HOW WE MUST MAKE PROFESSION OF DESPISING RICHES.”
The gem of them all — really meaning “How we must pretend to despise riches.”
What more vicious enemies could the bishops and diocesan clergy have than those Jesuit Monitors who wrote: “We must inquire into and note the defects of the other fathers and when we find them, we must divulge them among our faithful friends as though condoling over them.” (Ch. V. p. 17)
Read the Jesuits’ opinion of other religious orders “calling attention to the indolence and stupidity of the Monks as if they were cattle.” (Ch. XVII P. 41)
The Jesuits themselves should be concerned with the fact that history does repeat itself. In Mexico, in Peru, in France, in Italy, in Germany, in Spain, in Portugal, in Paraguay, in Colombia, in Brazil, in Argentina, in Chile, in Austria and in very many other countries the Jesuits gained so much wealth, in land, in buildings and in money, that others became jealous.
In every country the Jesuits were thrown out. Their property and wealth was confiscated.
The Jesuits are now repeating their history in the United States of America. Their landed wealth and holdings are fabulous.
What makes them think that history will not inexorably and inevitably repeat itself again here in America?
These particular instructions must be guarded and kept with careful attention by the superiors, communicated with prudent caution to a few of the professors; in the meantime there does not exist any other thing so good for the Society; but we are charged with the most profound silence, and to make a false show, should they be written by any one though founded in the experience we have had. As there are various professors who are in these secrets, the Society has fixed the rule, that those who know these reserved instructions that they cannot pass in any one religious Order, whether it be of the Carthusians, to cause them to retire from that in which they live, and the inviolable silence with which they are to be guarded, all of which has been confirmed by the Holy See. Much care must be taken that they do not get out; for these counsels in the hands of strange persons to the Society, because they will give a sinister interpretation invidious to our situation.
If (unless God does not permit) we reach success, we must openly deny that the Society shelters such thoughts and to take care that it is so affirmed by those of the Society that they are ignorant by not having been communicated, which they can protest with truth, that they know nothing of such instructions; and that there does not exist other than the general printed or manuscripts, which they can present, to cause any doubt to vanish. The superiors must with prudence and discretion, inquire if any of the Society have shown these instructions to strangers; for neither for himself, or for another, they must be copied by no one, without permission of the General or of the Provincial; and when it is feared that anyone has given notice of these instructions, we shall not be able to guard so rigorous a secret; and we must assert to the contrary, all that is said in them, it will be so given to be understood, that they only show to all, to be proved, and afterwards they will be dismissed.
- 1. Intro
- 2. Chapter I THE MANNER OF PROCEDURE WITH WHICH THE SOCIETY MUST BE CONDUCTED WHEN CONSIDERING THE COMMENCING OF SOME FOUNDATION.
- 3. Chapter II Chapter II THE MANNER WITH WHICH THE FATHERS OF THE ORDER MUST CONDUCT THEMSELVES TO ACQUIRE AND PRESERVE THE FAMILIARITY OF PRINCES, MAGNATES AND POWERFUL AND RICH PERSONS.
- 4. Chapter III HOW THE SOCIETY MUST BE CONDUCTED WITH THE GREAT AUTHORITIES IN THE STATE, AND IN CASE THEY ARE NOT RICH WE MUST LEND OURSELVES TO OTHERS.
- 5. Chapter IV OF THAT WHICH WE MUST CHARGE THE PREACHERS AND CONFESSORS OF THE GREAT OF THE EARTH.
- 6. Chapter V CHAPTER V. OF THE MODE OF CONDUCTING THE SOCIETY WITH RESPECT TO OTHER ECCLESIASTICS WHO HAVE THE SAME DUTIES AS OURSELVES IN THE CHURCH.
- 7. Chapter VI OF THE MODE OF ATTRACTING RICH WIDOWS.
- 8. Chapter VII SYSTEM WHICH MUST BE EMPLOYED WITH WIDOWS AND METHODS OF DISPOSING OF THEIR PROPERTY.
- 9. Chapter VIII METHODS BY WHICH THE CHILDREN OF RICH WIDOWS MAY BE CAUSED TO EMBRACE THE RELIGIOUS STATE, OR OF DEVOTION.
- 10. Chapter IX UPON THE AUGMENTING OF REVENUE IN THE COLLEGES.
- 11. Chapter X OF THE PARTICULAR RIGOR OF DISCIPLINE IN THE SOCIETY.
- 12. Chapter XI HOW WE MUST CONDUCT OURSELVES UNITEDLY AGAINST THOSE WHO HAVE BEEN EXPELLED FROM THE SOCIETY.
- 13. Chapter XII WHO MAY COME THAT THEY MAY BE SUSTAINED AND PRESERVED IN THE SOCIETY.
- 14. Chapter XIII OF THE YOUTH WHO MAY BE ELECTED TO BE ADMITTED INTO THE SOCIETY, AND OF THE MODE OF RETAINING THEM.
- 15. Chapter XIV UPON RESERVED CASES AND MOTIVES THAT NECESSITATE EXPULSION FROM THE SOCIETY.
- 16. Chapter XV HOW THE SOCIETY MUST BE CONDUCTED WITH THE MONKS AND NUNS.
- 17. Chapter XVI HOW WE MUST MAKE PROFESSION OF DESPISING RICHES.
- 18. Chapter XVII METHODS TO EXALT THE COMPANY.