Dominus ac Redemptor (1773)

Pope Clement XIV suppressed the Society of Jesus on July 21, 1773. In the preceding decades, the
Jesuits had suffered expulsions from the Catholic empires of Portugal (1759), France (1764), and Spain
(1767), where they had become handy scapegoats for kings or princes under civic pressure. In Portugal,
for example, charges against the Society included creating a state within the state, inciting revolutions
among indigenous populations in South America, and failing to adequately condemn regicide. Cardinals
in the papal conclave of 1769 elected Giovanni Vincenzo Antonio Ganganelli in part because he had
assured the Bourbons that he would suppress the Jesuits, which he did four years later with the papal
brief Dominus ac Redemptor. As a result of the expulsions and suppression, hundreds of schools around
the globe were closed or transferred to other religious orders or the state; missions closed around the
world; and virtually all Jesuits became ex-Jesuits, whether they continued on as priests or as laymen.
The Society would not be fully restored until 1814, by Pius VII.

For the lasting memory of the action

Our Lord and Redeemer Jesus Christ, the Prince of Peace announced by the prophet, when he came
into this world first proclaimed peace to the shepherds through the angels. Then before he ascended
into heaven, he announced peace through himself. More than once he left the task of peacemaking to
his disciples when he had reconciled all things to God the Father. He brought peace through the blood
of his cross upon all things that arc on earth or in heaven. He also gave the apostles the ministry of
conciliation and entrusted to them this word of reconciliation so that, serving as envoys of Christ, who
is not the God of dissension, but of peace and love, they might proclaim peace to the whole world.
They were to apply their utmost efforts and labors to the end that all those begotten in Christ be
solicitous to preserve unity of spirit in the bond of peace. There was to be one body and one spirit as
they have been called in the one hope of our calling to which we never arrive unless, as St. Gregory the
Great says, we hasten to be of one mind with our neighbor.

This very word and ministry of reconciliation has been divinely entrusted to us in a certain more
powerful manner. When we were first advanced beyond our merits to this See of Peter, we recalled and
had before our eyes day and night this ministry of peace. We carried it very deeply inscribed on our
heart. We strove with all our might to meet its challenge. We constantly implored divine aid that God
might deign to inspire us and the Lord’s entire flock with thoughts and designs for peace and to open
to us the surest and firmest way to acquiring peace. Furthermore, we well know that the divine plan
has placed us over peoples and kingdoms. In cultivating God’s vineyard and in preserving the house of
the Christian religion whose cornerstone is Christ, we root up and we destroy and we dispose and we
scatter and we build and we plant. This has always been our mind and firm intention that we ought not
 Dominus ac Redemptor (1773)

leave anything undone for the peace and quiet of the Christian republic. We ought to act by planting,
by building, by doing whatever is suitable. Similarly, when the same bond of charity requires it, we
should be prompt and ready to uproot and to destroy anything even if it be most pleasant and
gratifying to us and even if doing without it would cause the greatest distress and mental anguish.

There certainly ought to be no doubt that religious orders should be assigned a principal role in
acquiring the good and happiness of the Catholic commonwealth. The orders constituted in every age
the grandest ornament, bulwark, and usefulness of Christ’s universal Church. Accordingly, the
Apostolic See had not only approved these orders and supported them with blessings, but also has
enhanced them with many benefits, exemptions, privileges, and faculties, in order that as a result of
these favors, the orders might be more and more stirred and inflamed to cultivate piety and religion, to
form correctly the people’s morals by word and example, and to preserve and strengthen among the
faithful the unity of the faith. But when at times a situation developed so that the Christian people no
longer perceived in a regular order the very rich fruits and hoped for benefits, which the Institute was
to produce, or the religious seemed rather to be doing harm and to be disturbing the tranquility of the
people other than providing benefits, the same Apostolic See, which had taken pains and had used its
authority to plant orders, has not hesitated to strengthen them with new laws, to recall them to their
original strictness of life, or even to completely uproot and disperse them.

For this reason our predecessor Pope Innocent III, when he found that the excessive diversity of
religious orders was causing grave confusion in the Church, strictly forbade in Lateran Council IV
anyone to found a new religious order and ordered that anyone who wished to enter religion should
choose one of the approved orders. He further decreed that anyone who wanted to found a religious
house should choose the rule and institute from the approved orders. Hence it followed that it was not
permitted to found a religious order at all without the special permission of the Roman Pontiff. This
was done well, for when new congregations were being founded for the sake of greater perfection, the
forms of the future religious life had to be examined and weighed by the Holy Apostolic See. The
examination was to prevent very many inconveniences and perhaps even evils arising in the Church
under the guise of a greater good and holier life.

Although our predecessor Innocent III very prudently made these provisions, nonetheless the
persistent importuning of some regular orders later extorted approbation from the Holy See. Not only
did this happen, but also the presumptuous forwardness of various orders, especially not yet approved
mendicant orders, made for an almost unchecked multiplication of orders. Knowing this full well, Pope
Gregory X, likewise our predecessor, renewed the ruling of his predecessor Innocent III in order to
confront the evil immediately. In the general council of Lyons, he more stringently forbade that anyone
thereafter found an order or congregation or take the habit of a new congregation. He outlawed for all
time all the mendicant congregations and orders that were founded after Lateran Council IV and which
had not earned confirmation from the Holy See. As to the groups approved by the Holy See, he decreed
that they continue in existence in the following way: the professed of these same orders were permitted
to remain in them if they wished, but the orders were to admit no one to profession thereafter; they
were not to acquire any new house or any property; they were not able to alienate any house or other

2
 Dominus ac Redemptor (1773)

property in their possession without the special permission of the Holy See. He reserved all those
possessions to the disposition of the Apostolic See to aid the Holy Land or the poor or for other pious
uses. The property was to be converted through the local ordinaries or those whom the Holy See
commissioned. He absolutely forbade that members minister to externs. They were not to preach, to
hear confession, or even to bury the dead.

He stated that in this constitution the Orders of Preachers and Friars Minor were not included. The
evident utility of these orders for the universal Church rendered them approved. He wanted in
addition the Orders of the Hermits of St. Augustine and the Carmelites to remain in their present state
since their institutes preceded the aforementioned Lateran Council IV. Finally to individual members
of the orders to whom this constitution applied he granted general permission to transfer to other
approved orders. This, however, was to be done in such a way that no order or convent transfer itself
and its locale completely to another order or convent unless a prior special permission had been
obtained from the Apostolic See.

Other Roman Pontiffs, our predecessors, have followed in the footsteps of Gregory according to the
circumstances of the times. It would be a lengthy task to report all the decrees. Among others, however,
Pope Clement V, likewise our predecessor, in his letter of 2 May 1312, suppressed and totally
extinguished the military order of the templars because of their universal bad name. He did this though
they had been legally confirmed and at other times had served the Christian republic well so that the
Holy See heaped upon them significant benefits, privileges, faculties, exemptions, and permissions. He
acted even though the general Council of Vienne to which he had entrusted the task of examining the
order, voted to abstain from a formal and definitive verdict.

Pope Pius V of happy memory and also our predecessor, whose outstanding sanctity the Catholic
Church dutifully reveres and venerates, destroyed and completely wiped out the Regular Order of the
Brothers Humiliati. This order existed prior to the Lateran Council and had been approved by Innocent
III, Honorius III, Gregory IX and Nicholas V, Roman Pontiffs and likewise our predecessors. Pius V
acted because of their disobedience to apostolic decrees, their domestic and external discords, and their
showing no sign at all of future virtue. Further, some of their order criminally conspired in the
attempted murder of St. Carlo Borromeo, a Cardinal of the Holy Roman Church, the order’s Protector
and apostolic visitor.

Pope Urban VIII of recent memory and also our predecessor, through the brief of 6 February 1626
forever suppressed and did away with the Congregation of the Reformed Friars Conventual. The
congregation had been solemnly approved and enriched with many benefits and favors by Pope Sixtus
V of happy memory and also our predecessor. Urban VIII acted because spiritual fruits for the Church
did not emanate from the Friars. Indeed, very many differences had arisen between the reformed Friars
Conventual and the non-reformed ones. He granted and assigned to the Order of Friars Minor
Conventual of St. Francis the houses, convents, real estate, furniture, property, possessions, and rights

3
 Dominus ac Redemptor (1773)

pertaining to that aforementioned congregation. He excepted only the house in Naples and the house
of St. Anthony of Padua named “of the City.” The last he assigned and incorporated into the Apostolic
Camera and he reserved it to his and his successors’ disposition. Finally, he permitted to the Friars of
the suppressed congregation transfer to the Friars Capuchins of St. Francis, those called the Observant.

The same Pope Urban VIII through another brief of 2 December 1643 forever suppressed, eliminated,
and abolished the Regular Order of Sts. Ambrose and Barnabas at the Grove. He subjected the regulars
of the suppressed order to the jurisdiction and discipline of the local ordinaries. He also gave
permission to the regulars to transfer to other regular orders approved by the Holy See. Pope Innocent
X of happy memory and also our predecessor solemnly confirmed the suppression through his letter of
1 April 1645. Further he reduced the benefices, houses, and monasteries that formerly were under
religious Jaw to the diocesan state and he declared that they would be such in perpetuity.

The same predecessor Innocent X by his brief of 16 March 1645 reduced the Poor Servants of the
Mother of God of the Pious Schools to a simple congregation. Grave disturbances had been stirred
among regulars of the order, and Innocent reversed the well-considered solemn approval of our
predecessor Pope Gregory XV. The members were not to take vows and the order would be like the
institute of the congregation of secular priests of the Oratory, founded by St. Philip Neri at the church
of Mary in Vallicella in Rome. He permitted the regulars of the said reduced order to pass to any
approved religious group. He forbade the admission of novices and the profession of those already
admitted. Finally, the authority and jurisdiction that had resided to the Minister General, visitors, and
other superiors he transferred completely to the local ordinaries. All these measures were in effect
through the course of several years. Then the Apostolic See, having recognized the usefulness of the
aforementioned institute recalled it to the original form of solemn vows and the full status as a regular
order.

By a brief of 29 October 1650, the same predecessor Innocent X completely suppressed the Order of St.
Basil of Armenia because of discords and dissension. The regulars of said suppressed order he
subjected to the complete jurisdiction and obedience of the local ordinaries. They were to wear the garb
of the secular clergy. The revenues of the suppressed convents were to provide appropriate sustenance
for them. He also granted to them the faculty of transferring to any approved religious group.

Similarly the predecessor Innocent X perpetually abolished the Regular Congregation of Priests of the
Buon Gesu by another brief of 22 June 1651. He noticed that no spiritual fruit could be expected from
the congregation. He subjected the said regulars to the jurisdiction of the local ordinaries. Suitable
support was to be provided for them from the revenues of the suppressed congregation and members
received the faculty of transferring to any religious group approved by the Holy See. He reserved to
his own decision the application of the goods of the said congregation for other pious uses.

4
 Dominus ac Redemptor (1773)

Finally, Pope Clement IX of happy memory and likewise our predecessor, adverted to the fact that
three regular orders, namely, the Canon Regulars of St George in Alga, the Hieronymites of of Fiesole,
and finally the Jesuati founded by St. John Colombini were bringing little or no profit to the Christian
people nor could he hope that they someday would. He took counsel about suppressing and
abolishing them and he did so with his brief of 6 December 1668. When the Republic of Venice asked
for their goods and revenues, which were quite considerable, he decided that the funds should cover
the expenses needed for the war in Crete against the Turks.

But in deciding and carrying out all these measures, our predecessors always judged it better to use
prudent consultation which completely eliminated emotional upheavals and which they deemed more
conducive to the removal of all dissent and partisanship. Hence they bypassed the unpleasantness and
troublesome procedures that characterize judicial trials. They adhered only to the laws of prudence and
exercised the fullness of power that has been abundantly bestowed on the popes as the Vicars of Christ
and heads of the Christian state. They solved every case without giving the regular orders destined for
suppression leave and opportunity of exercising their rights or refuting the very grave charges because
of which the popes were brought to adopting such a plan of action.

We have before our eyes these and other weighty examples. At the same time, we burn with a strong
desire that in the decision that will follow, we proceed confidently and safely. We have omitted no
careful inquiry into ascertaining the origins of the regular order, which is commonly, called the Society
of Jesus, its progress, and its present state. From these we have learned that it was instituted by its Holy
Founder for the salvation of souls, the conversion of heretics and especially of infidels, and finally for
the greater increase of piety and religion. To attain this very desirable end more easily and successfully,
the Society has been consecrated to God by a most strict vow of evangelical poverty both in common
and in particular. Only colleges of studies or education are excepted. For these, resources and the
capacity of possessing revenues have been granted, but in such a way that nothing from these revenues
can be spent or converted to the advantage, utility, or use of the Society itself.

Pope Paul III of happy memory and our predecessor first approved these and other most holy rules of
the Society of Jesus in his letter of 27 September 1540. He also gave the faculty of establishing laws and
constitutions that were to provide most firmly for the defense, safety, and governance of the Society.
Although our same predecessor Paul initially limited membership to 60, nonetheless in another letter of
28 February 1543 (14 March 1544), he allowed superiors to receive all whom it seemed fitting and
necessary to admit. Then in 1549 in a brief of 15 November, the same predecessor.

Paul bestowed many extensive privileges on the Society, among these was the indult, which at another
time he had granted to the Fathers General, to have the faculty to admit twenty priests as Spiritual
Coadjutors and to grant them the same faculties, favor, and authority which were granted to the

5
 Dominus ac Redemptor (1773)

professed members. Now Pope Paul desired and enjoined that without any numerical limit, the indult
be extended to all others whom the Fathers General deemed suitable. And further, he exempted the
Society, all its members and subjects, and its property of any kind from the authority, jurisdiction, and
supervision of ordinaries. Over these he asserted legal rights and took them under his protection and
that of the Holy See.

The generosity and munificence toward the Society from our other predecessors was hardly less. For it
is clear that the privileges bestowed upon the Society were either confirmed or increased by new
additions or most clearly declared by our predecessors of happy memory Julius III, Paul IV, Pius IV
and V, Gregory XIII, Sixtus V, Gregory XJV, Clement VIII, Paul V, Leo XI, Gregory XV, Urban VIII,
and other Roman Pontiffs.

Nevertheless, from the tone and words of the apostolic constitutions, one clearly gathers that in the
Society almost from its beginning, seeds of dissension and rivalry grew. The discord was not only
among members, but also with members of other religious orders, with the secular clergy, with
academies, with universities, with public schools of letters, and even with princes in whose realms the
Society had been received. The debates and differences were stirred up concerning the type and nature
of the vows, the time of admission to profession, the faculty of dismissing members, the advancement
of members to sacred orders without a suitable title and without final vows, which advancement is
against the decrees of the Council of Trent and of our predecessor Pope Pius V. Further, dissension
arose concerning the absolute power which the Society’s Father General wields, and about other
matters pertaining to the governance of the Society. There was debate on various doctrinal topics, on
the schools, on exemptions and privileges which local ordinaries and other persons with ecclesiastical
or secular authority contended were harmful to their jurisdiction and rights. And finally there was no
lack of very grave accusations against members that caused no little disturbance to the peace and
tranquility of the Christian commonwealth.

Hence many complaints were made against the Society. Some princes backed these complaints with
their authority and reports. The reports were addressed to our predecessors and popes of recent
memory: Paul IV, Pius V, and Sixtus V. Among the princes the late Philip II, the Catholic king of Spain,
sought from our predecessor Sixtus V that, he decree, and commit himself to an apostolic visitation of
the Society. Philip had his own serious reasons for asking, and further the Spanish inquisition raised a
hue and cry against the immoderate privileges of the Society, its form of government, and disputed
topics on which learned and holy members of the Society held positions: Philip saw to it that all this
was expounded to Sixtus V. That same predecessor Sixtus V acceded to the requests of King Philip,
which he saw were justified. He chose for the role of apostolic visitor a bishop acceptable to all for his
prudence, virtue, and learning. Further, Sixtus designated a committee of several cardinals who were
to exercise painstaking care to accomplish the task. But said predecessor Sixtus V was carried off by an
early death. The very salutary project begun by him disappeared and came to nothing.

6
 Dominus ac Redemptor (1773)

When Pope Gregory XIV of happy memory was raised to the highest apostolic position, he again fully
approved in his letter of 28 June 1591 the Institute of the Society. He ordered that whatever privileges
had been bestowed upon it by his predecessors be considered valid and in effect. That privilege was
especially upheld by which members could be expelled and dismissed from the Society without use of
a judicial form, without, that is, a prior judicial inquiry, without minutes being composed, with no
judicial order observed, with no conditions even substantial ones, observed. Only the truth of the deed
is regarded; account is taken only of guilt, of reasonable cause, of persons, and of other circumstances.
He further imposed an absolute silence and he forbade under pain of excommunication, anyone to dare
to attack directly or indirectly the Institute of the Society, its Constitutions or its decrees or to take
measures that any of these be changed in any way. He left, however, to anyone the right, when he
thought something needed to be added, diminished or changed, to be able to notify and propose this
only to himself and to the reigning Roman Pontiffs either immediately or through legates or nuncios of
the, Apostolic See.

These measures were so far from checking the clamor and complaints against the Society that very
unpleasant wrangling spread through the world about the Society’s teaching which very many
represented as repugnant to orthodox faith and good morals. Internal and external dissensions
cropped up. More and more charges were made against the Society for excessive greed for worldly
goods. From all these disturbances, there arose the enormous sadness and trouble that afflicted the
Apostolic See and the actions taken by some princes against the Society.

As a result, when the Society was about to request a new confirmation of its Institute and privileges
from our predecessor of happy memory, Pope Paul V, it was forced to petition him to ratify and
confirm with his authority certain decrees of the Fifth General Congregation. He cited them verbatim in
his letter of 4 September 1606. In the decree it is most discreetly stated that internal rivalries and cliques
of members as well as complaints and representations of outsiders against the Society have compelled
the convened members to formulate the following statute:

Because our Society, called forth by the Lord for the spread of the faith and the harvest of souls, can
happily attain the end it proposes through the ministries proper to its Institute-spiritual armaments
carried under the banner of the cross with benefit to the Church and the edification of our neighbors-
that same Society will hinder the achievement of these goals and expose itself to extreme perils if it
were to engage in what is secular and belongs to political affairs and the governance of states.
Therefore, our predecessors have very wisely decided that, as soldiers of Christ, we ought not involve
ourselves with other matters that are inimical to our profession.

But since, especially in times as perilous as these, in many places and under various princes (whose
esteem and benevolence, our father Ignatius, of holy memory, felt should be fostered as furthering the
divine service), our religious institute is not in good repute due perhaps to the fault of some or to
ambition or to indiscreet zeal, and since, on the other hand the good odour of Christ must accompany
any apostolic success, the congregation has decreed that we must refrain from every appearance of evil
and counteract as far as possible any complaints, even such as arise out of false suspicions. Wherefore

7
 Dominus ac Redemptor (1773)

by this decree the congregation gravely and solemnly forbids all of ours to involve themselves in public
affairs of this nature on any grounds, even if invited or enticed, or to deviate from our Institute upon
any pleas or persuasions. Moreover, the congregation entrusts to the reverend definitors the task of
accurately decreeing and defining by what more effective remedies the cure for this disease may
wherever necessary be applied.

To the great sorrow of our heart, we observe that the aforementioned remedies as well as many
subsequent ones have had no power or efficacy in uprooting and dispelling so many turmoils,
accusations and complaints against the oft-mentioned Society. In vain others of our predecessors,
Urban VIII, Clement IX, X, XI, and XII, Alexander VII and VIII, and Innocent X, XI, XII, and XIII, and
Benedict XIV tried to restore the most hoped for peace of the Church. They issued many salutary
constitutions both on the conducting of business and on very grave dissensions and quarrels. Business
matters involved those outside the missions and practices not allowed for the missions’ benefit. The
dissensions and quarrels encompassed local ordinaries, religious orders, pious shrines, and
communities of every sort in Europe, Asia, and America. No small harm for souls and wonderment of
peoples were sharply stirred up by the Society. There was dissension on the theory and practice of rites
for certain ethnic grou.ps. These were used in various places and departed from those approved by the
universal Church. There was debate about the Jesuits’ application and interpretation of views that the
Holy See had deservedly proscribed as being scandalous and harmful to good morals. There was,
finally, concern on other matters of the greatest importance, which were especially necessary to
maintain the purity of Christian dogma. From these dissensions, many drawbacks and difficulties have
flowed no less in our time than in earlier ages. That is, there have been disturbances and uprisings in
some Catholic regions. There were persecutions of the Church in Asia and Europe. An enormous
sorrow has been placed upon our predecessors. Among them was Pope Innocent XI of pious memory
who, compelled by necessity, came to the point of forbidding to the Society the entrance of novices.
Then Pope Innocent XIII was forced to threaten the same penalty. And finally Pope Benedict XIV of
recent memory ordered a visitation of the houses and colleges in the domain of our very dear son, the
King of Portugal and of the Algarves. No comfort for the Apostolic See, no aid for the Society, and no
good for the Christian public resulted from the most recent apostolic letter of Pope Clement XIII of
happy memory, our immediate predecessor. The letter was more extorted, to use an expression of our
predecessor Gregory X in the aforementioned ecumenical Council of Lyons, rather than requested. In it
the Institute of the Society of Jesus was greatly commended and again approved.

After so many and so grave storms and tempests, all good people hoped that the longed-for day would
dawn which would bring tranquility and peace. But far more difficult and troublesome times befell the
See of Peter in our same predecessor Clement XIII’s reign. Loud complaints against the said Society
grew more numerous each day. Indeed, in some places there were very dangerous seditions, tumults,
dissensions and scandals that shook and profoundly upset the bond of Christian charity. They
inflamed the minds of the faithful with partisan zealotry, hatred, and enmity. The situation was seen to
come to the point of such discord and danger that our very dear children in Christ, the Kings of France,
Spain, Portugal, and the Two Sicilies, changed their attitude. They had inherited devotion and
generosity toward the Society from their predecessors. The Society was greatly commended by almost

8
 Dominus ac Redemptor (1773)

all. But now the kings were forced to send away and expel members of the Society from their realms,
possessions, and provinces. They thought that this extreme measure was the only remedy to many
evils and that it was absolutely necessary to keep Christian people in the bosom of Holy Mother
Church from challenging, provoking, and lashing out against each other.

Our aforementioned dearest sons in Christ thought the remedy could not be sure and apt for
reconciling the entire Christian world unless the Society itself was utterly eliminated and completely
suppressed. Accordingly, they expounded their wishes and desires to Pope Clement XIII. With the
authority and entreaties which they could muster, they demanded that the Pope most prudently and
efficaciously look to the lasting security of his subjects and the good of the entire Church. The
unexpected death of the Pontiff hindered the course of events. Hence, we, who by the dispensation of
divine mercy have been placed on the Chair of Peter, did immediately received the kings’ prayers,
petitions, and entreaties. To these, very many bishops have added their earnest views, as have other
men who are greatly distinguished for their dignity, learning, and religious observance.

In order to form the safest plan in such a grave and momentous matter, we judged that we needed
time. We wanted to be able not only to make careful inquiries, considered evaluations, and guided
deliberations, but also to implore with many groans and constant prayer the Father of Lights for his
special help and protection. We took care that all the faithful aided us before God with their prayers
and works of piety. Among other things, we wanted to investigate the foundation for the widespread
view that the Council of Trent had solemnly approved and confirmed the clerical order of the Society
of Jesus. We found that nothing was done at Trent other than to grant an exemption to a general decree.
That decree provided that for other regular orders, novices who upon completion of the novitiate were
deemed suitable, were admitted to profession. If not suitable, they were to be sent away from the
monastery. Therefore the same holy synod (session 25, chapter 16: “On Regulars”) declared it did not
wish to introduce novelty or to prevent the clerical order of the Society of Jesus from serving the Lord
and his Church according to their pious Institute, approved by the Apostolic See.

We have used many and very necessary means. Helped, as we trust, by the presence and inspiration of
the Holy Spirit, we are compelled by the necessity of our duty to maintain, foster, and strengthen the
peace and quiet of the Christian state. As far as our strength allows, we are strictly held to completely
removing from the Church’s midst everything that could be detrimental to it, even the slightest thing.
Further we have noticed that the Society of Jesus is no longer able to produce the very rich fruits and
usefulness for which it was founded and approved and enhanced with so many privileges by our
predecessors. Indeed, it happens that scarcely or not at all can the true and lasting peace of the Church
be restored as long as the Society is intact. Accordingly, we are moved by these very grave reasons and
are pressed by other considerations that the laws of prudence and the best government of the universal
Church impose upon us, and which we keep stored deeply in our mind. We follow in the footsteps of
our predecessors, especially of Gregory X in the general council of Lyons. Now there is question of the
Society, of its Institute, and of its privileges, which assimilate it to the mendicant orders. From sure
knowledge and fullness of apostolic power, we abolish and suppress the oft-mentioned Society. We
take away and abrogate each and every one of its offices, ministries, administrations, houses, schools,

9
 Dominus ac Redemptor (1773)

colleges, retreats, farms, and any properties in whatsoever province, realm, and jurisdiction and in
whatever way pertaining to the Society. We do away with the statutes customs, usages, decrees,
Constitutions, even those confirmed by oath, by apostolic approval, or by other means. We wish that
the present document, as if corresponding word for word to all the Society’s privileges and indults,
both general and special, fully and sufficiently does away with them even if the privileges were
formulated with legal safeguards.

Therefore we declare that all authority in both spiritual and temporal matters of the Father General, the
provincials, the visitors, and of any other superiors of the said Society is permanently discontinued and
completely abolished. We transfer their jurisdiction and authority to the local ordinaries. We will
expound below details concerning the manner, the persons, and the conditions of the transfer. We
prohibit with this brief that anyone be admitted into the Society and take the habit of a novice. We
forbid that those who have been received take simple or solemn vows under penalty of the nullity of
the profession. Still further we wish, we direct, we order that those who are now in the novitiate be
immediately sent away. And likewise we forbid that those who have taken simple vows but have not
yet received holy orders be advanced to major orders under title of profession in the Society and of the
privileges conferred on the same Society contrary to the decrees of the Council of Trent.

But our efforts are meant to provide some comfort and aid to members. For, as we wish to look to the
utility of the Church and the peace of peoples, so we love paternally in the Lord individuals of this
same order or its companions. We want them to be free from all quarrels, dissensions, and anguish
with which they have been vexed to the present. We wish that they cultivate the vineyard of the Lord
more fruitfully and benefit souls more richly. Thus members who have taken only simple vows and are
not yet ordained are to have a period of time sufficient to find some suitable duty or a kind sponsor.
The length of time is to be determined by the local ordinaries, but is not to exceed a year from the date
of this present letter. Released from every bond of simple vows, they ought to leave the houses and
colleges of the same Society. They will adopt the way of life that they judge in the Lord to be more
suitable to their vocation, strength, and conscience. According to the privileges of the Society, such
members could be dismissed for no other reason than that which Superiors thought more suitable to
prudence and circumstances. No prior notice was necessary, no procedure, no judicial process.

To all ordained members we give permission and the faculty of leaving the houses or colleges of the
Society. They may transfer to one of the regular orders approved by the Apostolic See in which they
ought to fulfill the time of probation prescribed by the Council of Trent if they have taken simple vows
in the Society. If they have taken solemn vows, they will be on probation for only six whole months on
which matter we kindly grant them a dispensation. They may remain outside religion as secular priests
or clerics. They will be under complete and total obedience and subjection to the ordinaries of those
dioceses in which they fix their domicile. We decree further that to those, who remain in the world in
this way, some suitable stipend be assigned from the revenues of the house or college where they were
staying. This is to be done as long as provision from elsewhere has not been made, and account is taken
of the revenues and obligations of the houses.

10
 Dominus ac Redemptor (1773)

Provision for the professed who are already in sacred orders is as follows. The following may remain in
the houses and colleges of the Society: those who are afraid of a substandard living due to the paucity
or complete lack of funds or those who have no place to establish a domicile because of advanced age,
poor health, or other just and grave reasons, and thus are not at all in a position to leave the houses and
colleges of the Society. A condition of their remaining is that they have nothing to do with the
administration of said house or college. They are to wear only the garb of secular clergy. They are to
live fully subject to the ordinary of the place. We absolutely forbid that they replace those members
who fall away or that they acquire a new house or any property according to the decrees of the Council
of Lyons. They may alienate houses, articles, and property that they now have. Further, they will be
able to be gathered in only one house or several, taking into account the number of companions who
remain. The houses which they do vacate can be converted to pious uses as will seem right and proper
according to the sacred canons, the will of founders, the increase of divine cult, the salvation of souls,
and public usefulness for each place and time. In the meanwhile some member of the secular clergy
who is endowed with prudence and an upright character will be designated as superior of said houses.
The name of the Society is to be completely removed and suppressed.

We declare that individuals of the said Society who are already in exile from their home provinces are
also included in this general suppression of the Society. Accordingly we want the aforementioned
exiles, even if they have been advanced to Holy Orders, to be ipso facto reduced to the status of secular
clerics and priests and to be subject completely to the local ordinaries unless they transfer to another
religious order.

If local ordinaries discern the necessary virtue, learning, and sound morals in those who have, by dint
of this letter of ours, passed from the regular institute of the Society of Jesus to the state of secular
priests, they will be able according to their judgement to grant or to deny the faculty of hearing the
sacramental confessions of the faithful or of giving public sermons to the people. No one of them is to
dare to perform these functions without written permission. The bishops and local ordinaries however
are not ever to concede this faculty for ministering to externs to those who are living in the colleges or
houses formerly belonging to the Society. To these we forbid for all time the administration of the
sacrament of penance for externs and preaching. Our prohibition is like that of our predecessor
Gregory X in the cited general council. Accordingly we impose a burden on the conscience of bishops.
We desire them to be mindful of the very severe accounting they will have to make for the sheep
entrusted 10 their care and the very harsh judgment with which the supreme Judge of the living and
the dead threatens those who are over his sheep.

We desire further that those former Jesuits who were teachers of youth in letters and held a post in a
college or school be able to continue in their teaching posts. All are to be completely removed from the
direction, administration, and governance of the college. There should be a teaching post and the
possibility for continuing only for those who offer some sign that good is to be expected from their

11
 Dominus ac Redemptor (1773)

efforts and provided they distance themselves from the topics of debate and doctrine which are wont to
engender very grave differences and difficulties due to their laxity or their stubbornness. Nor at any
time are they to be admitted to the teaching position or are they to be allowed to continue their work if
now engaged in it, if they will not preserve with their utmost efforts the quiet of the schools and the
public peace.

We wish that whatever we determined for the suppression of the Society be applied to the sacred
missions. We reserve to ourselves the establishment of means by which the conversion of infidels and
the reconciliation of schismatics are to be facilitated and more surely attained.

While whatever privileges and statutes the oft-mentioned Society possessed are abrogated, we declare
that its members, when they have left the houses and colleges of the Society and have been transferred
to the state of secular clerics, are eligible to receive any benefices according to the decrees of the sacred
canons and apostolic constitutions. The benefices may be with or without an apostolic responsibility.
They are eligible for offices, dignities, personal posts, and other positions of the kind, all of which had
been completely closed to them as members of the Society. Pope Gregory XIII of happy memory had
excluded such offices in his brief of 10 September 1584 entitle Satis superque. We likewise permit them
to receive a stipend for the celebration of Mass, which had been forbidden them. They may enjoy all the
advantages and perquisites which as regular clerics of the Society of Jesus, they always had to do
without. We likewise take away each and every faculty they had received from the Father General or
other superior by way of privilege obtained from the Supreme Pontiffs. These privileges included: 1)
reading the books of the heretics and other works proscribed and condemned by the Apostolic See; 2)
not keeping fast days or not eating the usual fast day foods; 3) anticipating or postponing the recitation
of canonical hours; 4) and other things of the sort which we very severely prohibit in the future. Our
mind and wish is that they adapt themselves to the life-style of secular priests according to the
common law.

We forbid anyone to delay the execution of this letter after it has been promulgated and made known.
We forbid delay under any rubric, title, or pretext of any petition appeal recourse declaration or
consultation on doubts, which might by chance arise. We exclude every pretext, foreseen or not. We
want that immediately from this moment the suppression and cessation of the entire Society take effect,
and that, under pain of excommunication to be incurred ipso facto, the disposition of all the Society’s
offices be arranged in the form and manner we have laid down above. The excommunication is
reserved to us and our successors, the Roman Pontiffs and is directed against anyone who has
presumed to present an impediment, obstacle, or delay to this letter of ours.

In addition, we order and command in virtue of holy obedience that each and every ecclesiastical
person, regular, diocesan, or ecclesiastic of any grade, quality, or condition, and especially those who
had been enrolled among the members of the Society, do not dare to defend, attack, write about, or
even to speak of the suppression and of its causes and motives. Likewise they are not to treat of the
Institute of the Society, its rules, Constitutions, form of governance, or any other matter which pertains
to the topic without the expressed permission of the Roman Pontiff. Similarly, under pain of

12
 Dominus ac Redemptor (1773)

excommunication reserved to us and to our successors, we forbid all and sundry to use the occasion of
this suppression to afflict and provoke anyone, much less those who had been members, by means of
libel, reproach, contumely, or other form of contempt, whether orally or in writing, whether in private
or in public.

We exhort all Christian princes to take measures within their powers to see that this letter of ours has
full effect. The princes enjoy authority and power that God has given them for the defense and
patronage of the Holy Roman Church. Then, too, they are led by obedience and devotion to this
Apostolic See. Let them take pains and make every effort to see to it that this letter of ours has its full
effect. Still more may they, embracing individual provisions in this letter, formulate and promulgate
similar measures. Let them take care that while our will is being carried out, no quarrels, disputes, or
dissensions arise among the faithful.

Finally, we exhort all Christians and beg them through the mercy of our Lord Jesus Christ to keep in
mind that we all have the same teacher who is heaven. We have the same redeemer by whom we were
bought at a great price. We have all been reborn by the birth of water into the word of life. We are
made sons of God and co-heirs with Christ. We are nourished by the same food of Catholic doctrine
and the divine word. Finally, we are all one body in Christ, each fulfilling one or other role. It is
necessary therefore that we be one, united by the common bond of charity and that we be at peace with
all men. We owe no debt to anyone except that we are to love one another. For he who loves his
neighbor has fulfilled the law. We are to abhor offenses rivalries quarrels, attacks, and such
disturbances thought up, invented, and fomented by the enemy of the human race in order to trouble
the Church of God and to hinder the eternal happiness of the faithful. The devil fraudulently uses the
schools of thought and even Christian perfection to stir up dissension. All should strive with all their
strength to acquire true and genuine wisdom. St. James wrote about this wisdom when he asked (3:13-
18) “Who among you is wise and understanding? Let him show his works by a good life in the
humility that comes from wisdom. But if you have bitter jealousy and selfish ambition in your hearts,
do not boast and be false to the truth. Wisdom of this kind does not come from above but is earthly,
animal, demonic. For where jealousy and selfish ambition exist, there is disorder and every foul
practice. But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy
and good fruits, not judgmental nor insincere. And the fruit of righteousness is sown in peace for those
who cultivate peace.”

Even if superiors and other religious of this order, as well as anyone interested or pretending to be
interested in any way whatsoever in what has been herein ordered, do not agree to the present brief, it
is valid. Though they were not summoned or heard, they are not to allege at any time faults of nullity,
invalidity or defect on the basis of fraud, dishonesty, or the impossibility of execution. Law and custom
do not avail against our provisions. Even if extreme harm ensues or some just, reasonable, and
privileged cause is alleged which should have been expounded for the validity of these provisions, we
forbid that the letter be censured, attacked, invalidated, or brought to court or into controversy. The
letter is not to be subjected to terms of the law nor are remedies to be sought in law, fact, favor, or
justice. No one is to seek concessions or favors whether in court or outside the court. But we want the

13
 Dominus ac Redemptor (1773)

same present letter to be always and for ever valid, firm, and efficacious, and that it be allotted and
maintain its full and entire effects and that it be inviolably observed by each and every person to whom
it pertains or will in some way pertain in the future.

Ordinary judges and their delegates are to judge according to the provisions laid down here and not
otherwise. Bound also are auditors of the apostolic palace and Cardinals of the Holy Roman Church,
even legati de latere, and nuncios of the Apostolic See, and others who exercise or will exercise authority
and power. In all cases, the faculty of judging or interpreting otherwise than what is laid down here is
taken away. If anyone knowingly or in ignorance happens to judge otherwise, we declare the decision
to be null and void.

Apostolic constitutions and ordinances, even those issued in general councils, do not block these
measures. Our rule is to be observed about not raising a question of law concerning said Society, its
houses, colleges, and churches even if they are bolstered by an oath, apostolic confirmation or any
other support from statutes, privileges, indults, and apostolic letters given to the Society, its superiors,
its religious, and to any persons whosoever. The abrogation of privileges is valid no matter the tenor,
the form, the cautionary clauses, and other decrees, even invalidating ones and no master how granted,
confirmed, and renewed, even in a consistory. For each and every appeal, even if expressed in an
adequate cautionary form and verbally conforming to the tenor of the brief, but not expressed in the
same general clauses, we declare that the present document fully and sufficiently expresses our
intentions and that the provisions will remain in force, other contrary views notwithstanding.

We wish that the present letter be handed over for publication under the signature of some public
notary and the seal of some ecclesiastical dignitary. The same credibility is to be afforded it as to the
original in or outside a court if the letter is used or is shown.

Given at Rome at St. Mary Major under the ring of the Fisherman. 21 July 1773, the fifth year of our
pontificate.

Andrea Card. Negrone

Original Source (English translation):

Translated by John Murphy, S.J., and reprinted here with permission by Thomas McCoog, S.J., editor of the collection in which the
translation first appeared: “Promising Hope”: Essays on the Suppression and Restoration of the English Province of the Society of Jesus (Rome:
Institutum Historicum Societatis Iesu, 2003), pg. 296-312. Copies of “Promising Hope” can be purchased through the British Province’s
Jesuits in Britain Archives (http://www.jesuit.org.uk/book-sale).
Provided for research, teaching, and private study. All rights reserved by the copyright holder, pursuant to the Portal’s policies.
14