The Pushback Against the Jesuits, The World’s First Globalists

The Jesuits set out to conquer the world for God. The all-male religious order, the Society of Jesus, started by St. Ignatius of Loyola in 1534, were the boots on the ground for the Catholic Counter-Reformation. Founding member St. Francis Xavier felt strongly that Jesuit missionaries needed to go-native, so to speak, living and speaking as the locals did before they could reach them in a meaningful way. He also believed in educating a local clergy, you know, like a local SF unit. This constituted a groundbreaking approach to mission work. Often it took years for the men to learn the local language and customs, but once they did, they were able to proselytize in a manner that dovetailed with the local culture—for better or worse. So instead of brow-beating people with conventional forces, the Jesuits took a literal hearts-and-minds approach, respecting the locals, educating them, providing services that made their lives better, preparing fertile ground for the seed of God’s Word. And they were very, very good at what they did—too good.

The order grew exponentially in a historically short period of time with thousands of Jesuit missionaries doing likewise all over the world. The order gained a reputation of wielding political and financial clout. God doesn’t play politics, but the Jesuits were human and often interjected themselves into the politics of the countries to which they were deployed. Although, members of the order take a vow of poverty, in order to build churches and schools, they needed funds, and they became expert and managing their resources well. When you accumulate substantial business and political acumen and you control the minds of the country’s youth through education, to say you’re influential is a gross understatement. The leaders of almost every country the Jesuits inhabited exiled them; a few were executed, and many died on strenuous journeys in inhospitable lands late in their lives. Eventually, even the Roman Catholic Church dissolved the order, no more would the Jesuit name be used.

Jesuit missionary Cuthbert Cary-Elwes poses with two members of the Rupununi of Guyana.
Jesuit missionary Cuthbert Cary-Elwes (1867-1945) eventually suffered a mental breakdown administering to the spiritual needs of the Rupununi of Guyana. He never returned, but the indigenous never stopped asking after the priest they loved. (Public domain image)

 

It’s pivotal that on our tear for justice, we not trounce the good in our mission to uproot the bad. The majority of Jesuit missionaries in the early years of the order, truly wanted to help the people they were sent to shepherd. Foreign languages did not come easily to all of the priests, but they introduced Christianity to everyone from headhunters to those living in areas of Asia that were closed to outsiders. They lived humble, austere lives seeking only to spread the Gospel and taking the time to live among the people and interject the Good News into the existing structure of each unique community. The only problem with this approach is that it set in motion a pattern of compromise and liberalism that grew into a tradition of liberalism within the Church and of being able to argue both sides of an argument with aplomb.

The Society of Jesus was, of course, reinstated and now the Jesuits are the leaders of the modern Church, a Church in which pedantry, pedophilia, and compromise on every tenant of faith, have left pews empty and homilies as dry and brittle as fallen leaves. Pope Francis is a Jesuit, the first Jesuit to ever be elected pontiff. He is an adherent of liberation theology, which sounds so good, but as writers like C.S. Lewis warned, is filled with traps for believers. Tom Raabe summarized the pitfalls of liberation theology in his article in The Federalist, “5 Major Reasons Liberation Theology Is Terrible Theology.” The first is that by focusing on materialistic answers to societal problems, priority is placed on temporal conditions over eternal salvation. Listen, nobody is saying that the lives of the poor are a cakewalk or worse, an idealized life of spare but pastoral simplicity. Poverty makes people mean and leaves them susceptible to abuses, addictions, and self-perpetuating patterns of self-sabotage. Jesus said that it was hard for rich people to get into heaven. He did not say it was impossible, or that He didn’t love rich people. Making a decision to give your life to God, rich or poor, is the crux of the matter, not making one group pay for the other, for that only flips who is the oppressor.

Raabe’s other four reasons all feed into the first. If you’re focused on making things right in this world—and frankly, who doesn’t need and want that, but if we focus on it so much that we lose sight of the next world—there’s no need for evangelism, which was the last instruction Jesus left us with before He was crucified. Similarly, if we focus on the “oppressors” we further divide the Christian family. When every institution in society breaks down and there seems to be no justice—African Americans demand justice; conservative Constitutionalist Christians demand justice—the only justice is not in the corrupt halls, but in your relationship with God. Building on that premise, if the other guy, the man, the Marxist, whitey, is the bad guy, then there’s little focus on one’s personal sin, which is what Jesus emphasized. He didn’t talk about institutional corruption because there can’t be corruption if each individual keeps a clean house.

And finally, you can bet that liberation theology is political and don’t let them tell you it isn’t. The focus is on race, gender, sexual orientation, economic strata, immigration status. It’s never about the rights of the unborn or the terminally ill, defending the traditional family, and sexual morality. So, it is political. And Pope Francis wrote in “Fratelli Tutti” (All Brothers and Sisters) that the situation of the poor was paramount and that individual self-realization must be replaced with cradle-to-grave care, which in reality simply robs people of the drive to meet their full potential. Pope Francis, the first Jesuit Pope, is left of left politically, we know, but the destruction of Western Civilization to realize a globalized world in which all people and countries are the same—and only the uber technocracy rules—sounds like hell on earth to those who value individual liberty and sovereignty of the community.

Here’s how to fight globalism:

  1. Spend every dollar locally, just like it says to do in the bible.
  2. If you ever dreamed of having your own business; do it! Do it now. Every bit of instruction you need can be found on YouTube or in books, but don’t procrastinate in the quest to be best without actually producing anything. Fight the urge to stay comfortable. Get uncomfortable, push yourself to do whatever it takes to try to realize your entrepreneurial goals. The time will pass no matter what. When the times passes, you can be where you are now, or you can be on the road to generating your own income.
  3. Defend everything that’s wonderful and unique about Western Civilization. Acknowledge the sins of the past, yes, but not at the cost of throwing out every symphony, every play, every book, every recipe, every work of art. It is perfectly fine to celebrate our culture, creations, discoveries, and advances.
  4. Defend the Christianity you know to be the truth. This modern twist on Catholicism and liberalism within Protestant churches is corrupting Jesus’ teachings.
  5. Your personal growth as God’s son or daughter, your relationship with your people, and your place within your community are the building blocks to personal freedom—even within the cage of communism and digital enslavement—and to eventual sovereignty for groups of local people.

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3 thoughts on “The Pushback Against the Jesuits, The World’s First Globalists”

  1. It is certainly good to see those five things you ended with. Very good advice. With the turmoil in many, if not most of the Christian churches, I can speak of the Church of England like you did about the Roman Catholic Church, the words found in the Bible are the ones to be the only truth.
    Thanks for the history lesson on the Jesuits. I learned a lot.

    Reply
  2. One of the characters in my self-published novel, Rosetta 6.2, was a Jesuit brother. I read several books to make my character as authentic as I could. One of my few readers said my character was an old school Jesuit. The Rangers of the Catholic Church. Not a current day Commie one. Alas.

    Maybe a new and better Inquisition of sorts could fix the order.

    Reply

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