THE INVADERS - Series - Part 01

A 500 YEARS PLAN -- IN PROGRESS "Aproximatly in the year 1550 DC, the Jesuits begun a work of infiltration in each religion and organization. They continue to do this even today. They work in a way much more sofisticated now, thanks to the ecumenical movement - charismatic and some fundamental churches." Alberto Riveira - An ex-jesuit. [www.chick.com]. Jesuit, member of the Society of Jesus (S.J.), a Roman Catholic order of religious men founded by St. Ignatius of Loyola, noted for its educational, missionary, and charitable works, once regarded by many as the principal agent of the Counter-Reformation, and later a leading force in modernizing the church. Saint Ignatius Loyola, founder of the Jesuit order. The order grew out of the activity of Ignatius, a Spanish soldier who experienced a religious conversion during a period of convalescence from a wound received in battle. After a period of intense prayer, he composed the Spiritual Exercises, a guidebook to convert the heart and mind to a closer following of Jesus Christ. On August 15, 1534, at Paris, six young men who had met him at the University of Paris and made a retreat according to the Spiritual Exercises joined him in vows of poverty, chastity, and a pilgrimage to Jerusalem. If this last promise did not prove possible, as it did not, they vowed to accept any apostolic work requested by the pope. In 1539 Ignatius drafted the first outline of the order’s organization, which Pope Paul III approved on September 27, 1540. The society introduced several innovations in the form of the religious life. Among these were the discontinuance of many medieval practices—such as regular penances or fasts obligatory on all, a common uniform, and the choral recitation of the liturgical office—in the interest of greater mobility and adaptability. Other innovations included a highly centralized form of authority with life tenure for the head of the order, probation lasting many years before final vows, gradation of members, and lack of a female branch. Particular emphasis was laid upon the virtue of obedience, including special obedience to the pope. Emphasis was also placed upon flexibility, a condition that allowed Jesuits to become involved in a great variety of ministries in all parts of the world. The society grew rapidly, and it quickly assumed a prominent role in the Counter-Reformation defense and revival of Catholicism. Almost from the beginning, education and scholarship became the society’s principal work. The early Jesuits, however, also produced preachers and catechists who devoted themselves to the care of the young, the sick, prisoners, prostitutes, and soldiers; they also were often called upon to undertake the controversial task of confessor to many of the royal and ruling families of Europe. The society entered the foreign mission field within months of its founding as Ignatius sent Saint Francis Xavier, his most gifted companion, and three others to the East. More Jesuits were to be involved in missionary work than in any other activity, save education. By the time of Ignatius’s death in 1556, about 1,000 Jesuits were already working throughout Europe and in Asia, Africa, and the New World. By 1626 the number of Jesuits was 15,544, and in 1749 the total was 22,589. The preeminent position of the Jesuits among the religious orders and their championship of the pope exposed them to hostility. By the middle of the 18th century a variety of adversaries, both lay and clerical, were seeking to destroy the order. The opposition can be traced to several reasons, primarily, perhaps, to the anticlerical and antipapal spirit of the times. In 1773 Pope Clement XIV, under pressure especially from the governments of France, Spain, and Portugal, issued a decree abolishing the order. The society’s corporate existence was maintained in Russia, where political circumstances—notably the opposition of Catherine II the Great—prevented the canonical execution of the suppression. The demand that the Jesuits take up their former work, especially in the field of education and in the missions, became so insistent that in 1814 Pope Pius VII reestablished the society. After it was restored, the order grew to be the largest order of male religious. Work in education on all levels continued to involve more Jesuits than any other activity; however, the number of Jesuits working in the mission fields, especially in Asia and Africa, exceeded that of any other religious order. They were also involved in a broad and complex list of activities, including work in the field of communications, in social work, in ecumenism, and even in politics. In 2013 Francis I became the first Jesuit to be elected pope. Jesuit RELIGIOUS ORDER WRITTEN BY: The Editors of Encyclopaedia Britannica HOW WAS THE JESUIT ORDER ESTABLISHED Council of Trent Date 1545–63 Accepted by Catholic Church Previous council Fifth Council of the Lateran Next council First Vatican Council Convoked by Paul III President Paul III Julius III Pius IV Attendance about 255 during the final sessions Topics Protestantism Counter-Reformation Documents and statements Seventeen dogmatic decrees covering then-disputed aspects of Catholic religion Chronological list of ecumenical councils The Council of Trent (Latin: Concilium Tridentinum), held between 1545 and 1563 in Trent (or Trento, in northern Italy), was an ecumenical council of the Catholic Church.[1] Prompted by the Protestant Reformation, it has been described as the embodiment of the Counter-Reformation.[2][3] The Council issued condemnations of what it defined to be heresies committed by Protestantism and key statements and clarifications of the Church's doctrine and teachings, including scripture, the Biblical canon, sacred tradition, original sin, justification, salvation, the sacraments, the Mass and the veneration of saints.[4] The Council met for twenty-five sessions between 13 December 1545 and 4 December 1563.[5] Pope Paul III, who convoked the Council, presided over the first eight sessions (1545–47), while the twelfth to sixteenth sessions (1551–52) were overseen by Pope Julius III and the seventeenth to twenty-fifth sessions (1562–63) by Pope Pius IV. The consequences of the Council were also significant as regards the Church's liturgy and practices. During its deliberations, the Council made the Vulgate the official example of the Biblical canon and commissioned the creation of a standard version, although this was not achieved until the 1590s.[2] In 1565, a year after the Council finished its work, Pius IV issued the Tridentine Creed (after Tridentum, Trent's Latin name) and his successor Pius V then issued the Roman Catechism and revisions of the Breviary and Missal in, respectively, 1566, 1568 and 1570. These, in turn, led to the codification of the Tridentine Mass, which remained the Church's primary form of the Mass for the next four hundred years. More than three hundred years passed until the next ecumenical council, the First Vatican Council, was convened in 1869. WIKIPEDIA - https://en.wikipedia.org/wiki/Council_of_Trent Objectives and overall results -- The main objectives of the council were twofold, although there were other issues that were also discussed: To condemn the principles and doctrines of Protestantism and to clarify the doctrines of the Catholic Church on all disputed points. It is true that the emperor intended it to be a strictly general or truly ecumenical council, at which the Protestants should have a fair hearing. He secured, during the council's second period, 1551–1553, an invitation, twice given, to the Protestants to be present and the council issued a letter of safe conduct (thirteenth session) and offered them the right of discussion, but denied them a vote. Melanchthon and Johannes Brenz, with some other German Lutherans, actually started in 1552 on the journey to Trent. Brenz offered a confession and Melanchthon, who got no farther than Nuremberg, took with him the Confessio Saxonica. But the refusal to give the Protestants the vote and the consternation produced by the success of Maurice in his campaign against Charles V in 1552 effectually put an end to Protestant cooperation. To effect a reformation in discipline or administration. This object had been one of the causes calling forth the reformatory councils and had been lightly touched upon by the Fifth Council of the Lateran under Pope Julius II. The obvious corruption in the administration of the Church was one of the numerous causes of the Reformation. Twenty-five public sessions were held, but nearly half of them were spent in solemn formalities. The chief work was done in committees or congregations. The entire management was in the hands of the papal legate. The liberal elements lost out in the debates and voting. The council abolished some of the most notorious abuses and introduced or recommended disciplinary reforms affecting the sale of indulgences, the morals of convents, the education of the clergy, the non-residence of bishops (also bishops having plurality of benefices, which was fairly common), and the careless fulmination of censures, and forbade duelling. Although evangelical sentiments were uttered by some of the members in favour of the supreme authority of the Scriptures and justification by faith, no concession whatsoever was made to Protestantism. The Church is the ultimate interpreter of Scripture.[18] Also, the Bible and Church Tradition (the tradition that made up part of the Catholic faith) were equally and independently authoritative. The relationship of faith and works in salvation was defined, following controversy over Martin Luther's doctrine of "justification by faith alone". Other Catholic practices that drew the ire of reformers within the Church, such as indulgences, pilgrimages, the veneration of saints and relics, and the veneration of the Virgin Mary were strongly reaffirmed, though abuses of them were forbidden. Decrees concerning sacred music and religious art, though inexplicit, were subsequently amplified by theologians and writers to condemn many types of Renaissance and medieval styles and iconographies, impacting heavily on the development of these art forms. The doctrinal decisions of the council are divided into decrees (decreta), which contain the positive statement of the conciliar dogmas, and into short canons (canones), which condemn the dissenting Protestant views with the concluding "anathema sit" ("let him be anathema"). WIKIPEDIA - https://en.wikipedia.org/wiki/Council_of_Trent Canons and decrees -- The doctrinal acts are as follows: after reaffirming the Niceno-Constantinopolitan Creed (third session), the decree was passed (fourth session) confirming that the deuterocanonical books were on a par with the other books of the canon (against Luther's placement of these books in the Apocrypha of his edition) and coordinating church tradition with the Scriptures as a rule of faith. The Vulgate translation was affirmed to be authoritative for the text of Scripture. Justification (sixth session) was declared to be offered upon the basis of human cooperation with divine grace as opposed to the Protestant doctrine of passive reception of grace. Understanding the Protestant "faith alone" doctrine to be one of simple human confidence in divine mercy, the Council rejected the "vain confidence" of the Protestants, stating that no one can know who has received the grace of God. Furthermore, the Council affirmed—against Protestant doctrine—that the grace of God can be forfeited through mortal sin. The greatest weight in the Council's decrees is given to the sacraments. The seven sacraments were reaffirmed and the Eucharist pronounced to be a true propitiatory sacrifice as well as a sacrament, in which the bread and wine were consecrated into the Eucharist (thirteenth and twenty-second sessions). The term transubstantiation was used by the Council, but the specific Aristotelian explanation given by Scholasticism was not cited as dogmatic. Instead, the decree states that Christ is "really, truly, substantially present" in the consecrated forms. The sacrifice of the Mass was to be offered for dead and living alike and in giving to the apostles the command "do this in remembrance of me," Christ conferred upon them a sacerdotal power. The practice of withholding the cup from the laity was confirmed (twenty-first session) as one which the Church Fathers had commanded for good and sufficient reasons; yet in certain cases the Pope was made the supreme arbiter as to whether the rule should be strictly maintained. On the language of the Mass, "contrary to what is often said", the council condemned the belief that only vernacular languages should be used, while insisting on the use of Latin.[19] Ordination (twenty-third session) was defined to imprint an indelible character on the soul. The priesthood of the New Testament takes the place of the Levitical priesthood. To the performance of its functions, the consent of the people is not necessary. In the decrees on marriage (twenty-fourth session) the excellence of the celibate state was reaffirmed, concubinage condemned and the validity of marriage made dependent upon the wedding taking place before a priest and two witnesses, although the lack of a requirement for parental consent ended a debate that had proceeded from the 12th century. In the case of a divorce, the right of the innocent party to marry again was denied so long as the other party was alive, even if the other party had committed adultery. However the council "refused … to assert the necessity or usefulness of clerical celibacy.[19] In the twenty-fifth and last session,[20] the doctrines of purgatory, the invocation of saints and the veneration of relics were reaffirmed, as was also the efficacy of indulgences as dispensed by the Church according to the power given her, but with some cautionary recommendations, and a ban on the sale of indulgences. Short and rather inexplicit passages concerning religious images, were to have great impact on the development of Catholic Church art. Much more than the Second Council of Nicaea (787) the Council fathers of Trent stressed the pedagogical purpose of Christian images.[21] The council appointed, in 1562 (eighteenth session), a commission to prepare a list of forbidden books (Index Librorum Prohibitorum), but it later left the matter to the Pope. The preparation of a catechism and the revision of the Breviary and Missal were also left to the pope. The catechism embodied the council's far-reaching results, including reforms and definitions of the sacraments, the Scriptures, church dogma, and duties of the clergy.[4] On adjourning, the Council asked the supreme pontiff to ratify all its decrees and definitions. This petition was complied with by Pope Pius IV, on 26 January 1564, in the papal bull, Benedictus Deus, which enjoins strict obedience upon all Catholics and forbids, under pain of excommunication, all unauthorised interpretation, reserving this to the Pope alone and threatens the disobedient with "the indignation of Almighty God and of his blessed apostles, Peter and Paul." Pope Pius appointed a commission of cardinals to assist him in interpreting and enforcing the decrees. The Index librorum prohibitorum was announced in 1564 and the following books were issued with the papal imprimatur: the Profession of the Tridentine Faith and the Tridentine Catechism (1566), the Breviary (1568), the Missal (1570) and the Vulgate (1590 and then 1592). The decrees of the council were acknowledged in Italy, Portugal, Poland and by the Catholic princes of Germany at the Diet of Augsburg in 1566. Philip II of Spain accepted them for Spain, the Netherlands and Sicily inasmuch as they did not infringe the royal prerogative. In France they were officially recognised by the king only in their doctrinal parts. The disciplinary sections received official recognition at provincial synods and were enforced by the bishops. No attempt was made to introduce it into England. Pius IV sent the decrees to Mary, Queen of Scots, with a letter dated 13 June 1564, requesting her to publish them in Scotland, but she dared not do it in the face of John Knox and the Reformation. These decrees were later supplemented by the First Vatican Council of 1870. WIKIPEDIA - https://en.wikipedia.org/wiki/Council_of_Trent THE JESUIT CONSPIRACY -- The earliest recorded Jesuit conspiracy theories are found in the Monita secreta, an early 17th-century document that alleged that the Jesuits were trying to gain wealth in illicit ways. The Protestant Reformation, and especially the English Reformation, brought new suspicions against the Jesuits, who were accused of infiltrating political realms and non-Catholic churches. In England, it was forbidden to belong to the Jesuits, under grave penalties, including the death penalty. A 1689 work, Foxes and Firebrands by Robert Ware (later exposed as a forger[1]), claimed Jesuits took a secret oath that stated I do further promise and declare that I will, when opportunity presents, make and wage relentless war, secretly and openly, against all heretics, Protestants and Masons, as I am directed to do, to extirpate them from the face of the whole earth; and that I will spare neither age, sex nor condition, and that will hang, burn, waste, boil, flay, strangle, and bury alive these infamous heretics; rip up the stomachs and wombs of their women, and crush their infants' heads against the walls in order to annihilate their execrable race. That when the same cannot be done openly I will secretly use the poisonous cup, the strangulation cord, the steel of the poniard, or the leaden bullet, regardless of the honour, rank, dignity or authority of the persons, whatever may be their condition in life, either public or private, as I at any time may be directed so to do by any agents of the Pope or Superior of the Brotherhood of the Holy Father of the Society of Jesus. In confirmation of which I hereby dedicate my life, soul, and all corporal powers, and with the dagger which I now receive I will subscribe my name written in my blood in testimony thereof; and should I prove false, or weaken in my determination, may my brethren and fellow soldiers of the militia of the Pope cut off my hands and feet and my throat from ear to ear, my belly be opened and sulphur burned therein with all the punishment that can be inflicted upon me on earth, and my soul shall be tortured by demons in eternal hell forever.[2][3] Jesuitism is the term their opponents coined for the practices of the Jesuits in the service of the Counter-Reformation.[4] Other conspiracy theories and criticisms relate to the role of the Jesuits in the colonization of the New World, and to their involvement with indigenous peoples, alleging that the Jesuits, through their settlements (reductions), may willingly have contributed to the assimilation of indigenous nations.[clarification needed] WIKIPEDIA -- https://en.wikipedia.org/wiki/Jesuit_conspiracy_theories [MORE ON THE CONSPIRACY ON FUTURE ARTICLES, PARTOF THIS SERIES]. VATICAN TWO - COUNCIL

In case the reader is not familiar, the Second Vatican Council which occurred in the 1960s (first called for by John XXIII and continued under the pontificate of Paul VI) is when the Vatican made sweeping and drastic changes in its official positions and liturgy. When dealing with neo-Nazis, traditionalist antisemite Catholics and other agents of misinformation and disinformation, it is often asserted that the Jews were the ones behind this council, as supposedly evidenced by the reforms made in regard to the Papacy's attitude towards Jews and how Jews worked in cooperation with this aspect of the council. No longer would they be called "perfidious Jews" by the Popes and in the Catholic liturgy. No longer would Jews be charged as responsible for the deicide of Christ. The Papacy would act as if it were reconciling with the Jews. However, this was really only a pretended reconciliation, for the teachings and beliefs of the Vatican has not changed when it comes to replacement theology, and the Vatican still to this day denies the Hebrew/Jewish/Israelies' exclusive right to Israel (Pope Francis fully endorses the satanic two-state arrangement) believing instead that they have the right to rule Jerusalem and for that matter all peoples of every nation on earth pursuant to the doctrine of universal temporal power. And in fact the Vatican does rule Jerusalem; the entire Old City of Jerusalem is legally Vatican property including the Temple Mount where the Jesuits intend to have their final Pope - the antichrist to rule from for 42 months. According to an unnamed real estate agent in Jerusalem, the Vatican owns 60% of the entire city of Jerusalem. Under the heretical doctrine of replacement theology, the Papacy teaches that the church has replaced Israel. It hasn't (Romans chapter 11) and of course, the Church is not the Catholic "church," but the Body of Christ composed of all saved individuals. What the Catholic theology does is it not only says it is the church and that there is no salvation outside of it (which, coincidentally is also a Catholic dogma that was to be diminished at Vatican II), but that they have the right to Jerusalem which was promised to the physical seed of Abraham! This is what the crusades were largely concerned with, controlling Jerusalem for the Pope! That's why the Templars (forerunners of the Jesuit Order) established the crusading state known as the Latin Kingdom of Jerusalem; the boundaries of which are observed to be nearly identical to the modern state of Israel. The lie that Jews were behind Vatican II will be refuted by the facts showing the reality of the situation: which is, that the Jesuits were the predominant and leading force of this council. Probably the single most important figure in the Second Vatican Council was a Jesuit Cardinal, Augustin Bea S.J. Sally Vance Trembath Ph.D, a professor at Santa Clara University’s Department of Religious Studies writes: The Bannan events...put me in mind of several influential Jesuits who exercised such leadership at Vatican II. One could argue in fact, that without Cardinal Augustin Bea, S.J.’s leadership, the Council might not have made it to a second session...It is not speculative to say that without Cardinal Bea’s shrewd leadership, Pope John XXIII’s intention to heal the tragic relationship between the Catholic and the Jewish communities would not have flowered in the transformative way that it did. https://www.scu.edu/ic/programs/ignatian-tradition-offerings/jesuit-web-resources/explore-journal/spring-2015/the-legacy-of-ignatian-leaders-at-vatican-ii.html Indeed, and it was this Jesuit Augustin Bea who oversaw the drafting of the Nostra aetate declaration ("decree on the Jews") which first draft was commissioned by Pope John XXIII: Bea was highly influential at the Vatican II Council in the 1960s as a decisive force in the drafting of Nostra aetate, which repudiated anti-Semitism. In 1963, he held secret talks with Abraham Joshua Heschel, promoting Catholic-Jewish dialogue.[3] John Borelli, a Vatican II historian, has observed that, "It took the will of John XXIII and the perseverance of Cardinal Bea to impose the declaration on the Council".[4] https://en.wikipedia.org/wiki/Augustin_Bea#Impact_and_legacy Although promulgated by Blessed Paul VI on Oct. 28, 1965, the first draft of "Nostra Aetate" was commissioned by St. John XXIII under the direction of Cardinal Augustin Bea. http://www.catholicnews.com/services/englishnews/2015/nostra-aetate-at-50-the-magna-carta-of-interreligious-dialogue.cfm Today the Jewish Anti Defamation League, being the good "boys" of the Pope that they are, give out a prize named after this Jesuit Cardinal called the "Cardinal Bea Interfaith Award!" Trembath continues to write on these influential Jesuits of Vatican II: Another tactical Jesuit genius at the Council was John Courtney Murray, S.J. If Bea’s influence was essential for propelling the Council to the theological cruising altitude where its progressive trajectory was not as vulnerable to the small but bureaucratically powerful regressive faction, Murray’s leadership helped the Council navigate the very challenging final sessions of the Council where the great Pastoral Constitution on the Church in the Modern World was threatened until the very end. Joslyn Ogden of the Kenan Institute for Ethics at Duke University writes of Murray's influence specifically in drafting Dignitas Humanae and of being a principal overseer at Vatican II: By 1963, however, Murray was asked to attend the second session of the Second Vatican Council. 4 Murray served as a peritus , or expert, on religious freedom and was largely responsible for influencing and drafting one of the most important documents emerging from the Council, Dignitatis Humanae, “Declaration on Religious Freedom.” https://kenan.ethics.duke.edu/wp-content/uploads/2012/07/Case-Study-Vatican-II.pdf The British Teilhard Association admits that Jesuit Teilhard de Chardin S.J. anticipated the Council by more than ten years. 'In evolutionary terms,' says Louis Armand, 'the initiatives of the Jesuit palaeontologist and Pope John XXIII belong to the same wave.' 52 émile Rideau SJ believes he contributed to its 'new approach.' 53 And Henri de Lubac suggests there is a remarkable convergence between his thought and the thinking that predominated at the Council. 54 René d'Ouince SJ is convinced the words of John XXIII and the texts of many of the conciliar documents contain clear teilhardian overtones. 55 Robert Faricy SJ argues Gaudium et spes is 'clearly grounded in the fundamental orientations and basic concepts of Teilhard's thought' and depends 'in many ways on Teilhard's Christology.' 56 His theology, says Faricy, is 'clearly the most important influence, even a dominating one, on the document.' 57 And the introduction reads as though it 'had been dictated by Teilhard himself.' 58 http://www.teilhard.org.uk/teilhard-de-chardin/noosphere/ Some contemporary Catholic commentators state that Teilhard was declared the intellectual “father” of Vatican II by prelates at the Council. Yes, even a dead Jesuit, Teilhard de Chardin was most influential at Vatican II. The Politics of Heresy: The Modernist Crisis in Roman Catholicism by Lester R. Kurtz states on page 182: “Teilhard de Chardin [Jesuit] may be the one demonstrably explicit link between the modernists and developments at Vatican II, in that he was a close colleague and friend of Edouard Leroy.” Joseph Ratzinger (Pope Benedict XVI) admits in his book Les Principes de la Theologie Catholique that the Vatican II constitution Gaudium et spes, derived its notion of Christianity from Teilhard de Chardin: In Catholic milieus, the Second Vatican Council encouraged the accord with that general tendency [optimism toward the world]. Prior to it, the awakening of theology and an entire new understanding of Scriptures, the Fathers, Liturgy, and an openness in relations among divided Christians had raised a new enthusiasm for science. It had even set back the traditonal pragmatism of a great part of theology students. Such theological knowledge appeared to them as a promise of new possibilities for the faith, new roads for the Church. The signal sent by Teilhard went further. In a bold vision, he included the historical movement of Christianity within the cosmic process of evolution from Alpha to Omega. This process was conceived as the Noogenesis, that is to say, the development of consciousness in the evolution of men, to form a Noosphere above the Biosphere. This means that evolution is henceforth understood as a type of technical and scientific development in which Matter and Spirit, the individual and the society constitute a global ensemble, a divine world. The conciliar constitution on the Church and the Modern World [Gaudium et spes] followed the same train of thinking. The Telhardian maxim: "Christianity means more progress, more of the technical" was what encouraged the Conciliar fathers from both wealthy and poor countries to feel a more facile and concrete hope to translate and spread this notion rather than the complicated discussions about collegiality of Bishops, primacy of the Pope, Scriptures and Tradition, priests and lay people. http://www.traditioninaction.org/ProgressivistDoc/A_034_RatzTeilhard.htm The New York Times also highlights the major role the Jesuits took in the conception and undertaking of the council: It was the Second Vatican Council (1962-65) that unleashed liberal forces among the Jesuits, as it did in other church groups and among Roman Catholics in general. Many Jesuits were deeply involved in the preparations for the Council from the moment it was conceived by Pope John XXIII, who relied heavily on the order for counsel.The Jesuits' advanced scholarship was called on often before and during the Council. Pope John XXIII was particularly impressed by Augustin Bea, the brilliant German Jesuit, who championed Christian-Jewish dialogue. He made him a cardinal, in charge of the crucial Secretariat for the Promotion of Christian Unity, which became a rallying point for liberals and ecumenicists at the Council. Throughout Vatican II, such prominent Jesuits as John Courtney Murray, Henri de Lubac and Gustave Weigel served as advisers and had much influence as liberal lobbyists. One of the aftereffects of the Council was the encouragement of experimentation with new forms of liturgy, in which the Jesuits played a large role. http://www.nytimes.com/1982/02/14/magazine/the-jesuits.html?pagewanted=all [https://www.reddit.com/r/RomeRules/comments/62ixax/the_primary_leaders_of_the_second_vatican_council/]

JUSUIT SOCIETY ACHIVEMENTS -- AFTER A RELENTLESS EFFORT TO COUNTER THE PROTESTANT REFORMATION, THEY HAVE ACHIVED THEIR GOAL ALMOST 100%! FOR FURTHER READING: https://www.thedailybeast.com/pope-francis-is-a-jesuit-seven-things-you-need-to-know-about-the-society-of-jesus?ref=scroll

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