In these writings men vowed to celibacy probe the foulest labyrinths of sexual impurity; men claiming to stand outside the civil order and the state, imbibe false theories upon property and probity and public duty.
The root of the matter is wrong indubitably.

It is contrary to good government that a sacerdotal class, by means of confession and direction, should be placed in a position of deciding upon conduct.

It is revolting to human dignity that this same class, without national allegiance, and without domestic ties, should have the opportunity of infecting young minds by unhealthy questionings and dishonorable suggestions.

But this wrong, which is inherent in the modern Catholic system, becomes an atrocity when it is employed, as the Jesuits employed it, as an instrument for moulding and controlling society in their own interest.
While the Jesuits rendered themselves obnoxious to criticism by their treatment of the individual in his private and social capacity, they speedily became what Hallam cautiously styles 'rather dangerous supporters of the See of Rome' in public and political affairs.

The ultimate failure of their diplomacy and intrigue over the whole field of modern statecraft inclines historians of the present epoch to underrate their mechanics of obstruction, and to underestimate the many occasions on which they did successfully retard the progress of civil government and intellectual freedom.