NOTE F

In many interesting particulars St. Francis may be compared with General Booth of the Salvation Army.  In their intense religious fervor, in their insistence upon obedience, humility, and self-denial, in their services for the welfare of the poor, in their love of the “submerged tenth,” they are alike.  True, there are no monkish vows in the Salvation Army and its doctrines bear a general resemblance to those of other Protestant communions, but like the old Franciscan order, it is dominated by a powerful missionary spirit, and its members are actuated by an unsurpassed devotion to the common people.  In the autocratic, military features of the Army, it more nearly approaches the ideal of Loyola.  It is quite possible that the differences between Francis and Booth are due more to the altered historical environment than to any radical diversities in the characters of the two men.

NOTE G

The quotations from Father Sherman are taken from an address delivered by him in Central Music Hall, Chicago, Illinois, on Monday, February 5, 1894, in which he extolled the virtues of Loyola and defended the aims and character of the Society of Jesus.

NOTE H

Those who may wish to study the casuistry of the Jesuits, as it appears in their own works, are referred to two of the most important and comparatively late authorities:  Liguori’s “Theologia Moralis,” and Gury’s “Compendium Theologioe Moralis” and “Casus Conscientiae.”  Gury was Professor of Moral Theology in the College Romain, the Jesuits’ College in Rome.  His works have passed through several editions.  They were translated from the Latin into French by Paul Bert, member of the Chamber of Deputies.  An English translation of the French rendering was published by B.F.  Bradbury, of Boston, Massachusetts.  The reader is also referred to Pascal’s “Provincial Letters” and to Migne’s “Dictionnaire de cas de Conscience.”

NOTE I

The student may profitably study the life and teachings of Wyclif in their bearing upon the destruction of the monasteries.  Wyclif was designated as the “Gospel Doctor” because he maintained that “the law of Jesus Christ infinitely exceeds all other laws.”  He held to the right of private judgment in the interpretation of Scripture, and denied the infallibility claimed by the pontiffs.  He opposed pilgrimages, held loosely to image-worship and rejected the system of tithing as it was then carried on.  Wyclif was also a persistent and public foe of the mendicant friars.  The views of this eminent reformer were courageously advocated by his followers, and for nearly two generations they continued to agitate the English people.  It is easy to understand, therefore, how Wyclif’s opinions assisted in preparing the nation for the Reformation of the sixteenth century, although it seemed that Lollardy had been everywhere crushed by persecution.  The Lollards condemned, among other things, pilgrimages to the tombs of the saints, papal authority and the mass.  Their revolt against Rome led in some instances to grave excesses.