Citing historian Friedrich Heyer's metaphor of the specter of Jesuitism [ " Jesuitengespenst " ] and similar imagery from other authors, R�is�n Healey writes : " The Jesuit of anti-Jesuit discourse had what might be called an uncanny quality : he was both subhuman and superhuman.
12.
Anti-Jesuitism played an important part in the Kulturkampf, culminating in the Jesuit Law of 1872, endorsed by Otto von Bismarck, which required Jesuits to dissolve their houses in Germany, forbade members from exercising most of their religious functions, and allowed the authorities to deny residency to individual members of the order.
13.
He accused Weishaupt of " Jesuitism ", and suspected him of being " a Jesuit in disguise " ( Nachtr ., I, 129 ) . " And was I ", he adds, " to labour under his banner for mankind, to lead men under the yoke of so stiff-necked a fellow ? Never !"
14.
But most of all [ . . . ] an immense scorn for principles, a trampling of all things dignified and honorable, a mental and moral corruption that continues to ravage this social universe that is still being haunted by the ghosts of national Stalinism . " The text characterized the dictator himself as a figure who " had managed to unify within his style Jesuitism and lack of principles, opportunism and cruelty, fanaticism and duplicity ."
15.
Jesuitism is not a systematically developed Moral Theology school ( and the word is not found in any Theological Dictionary ), but some Jesuit theologians, in view of promoting personal responsibility and the respect of freedom of conscience, stressed the importance of the'case by case'approach to personal moral decisions and ultimately developed and accepted a casuistry ( the study of " cases of consciences " ) where at the time of decision, individual inclinations were more important than the moral law itself.
16.
This view was contested . " Loyola and Jesuitism in its Rudiments " ( London, 1849; several editions ) and " Wesley and Methodism " ( London, 1851; 1863, 1865, and New York, 1852 ) were followed by a popular work on the Christian argument, " The Restoration of Belief " ( London, 1855,; several American editions ), an anonymous publication . " Logic in Theology " and " Ultimate Civilisation " were volumes of essays reprinted in part from the " Eclectic Review " during 1859 and 1860, and were followed in turn by " The Spirit of Hebrew Poetry " ( London, 1861; numerous editions ), a volume of lectures, originally delivered at Edinburgh.
