update whole book for bookdown

.gitignore

@@ -1,16 +1,7 @@
-# Node rules:
-## Grunt intermediate storage (http://gruntjs.com/creating-plugins#storing-task-files)
-.grunt
-
-## Dependency directory
-## Commenting this out is preferred by some people, see
-## https://docs.npmjs.com/misc/faq#should-i-check-my-node_modules-folder-into-git
-node_modules
-
-# Book build output
+.Rproj.user
+.Rhistory
+.RData
+_publish.R
 _book
-
-# eBook build output
-*.epub
-*.mobi
-*.pdf
+_bookdown_files
+rsconnect

.travis.yml

@@ -0,0 +1,11 @@
+language: r
+cache: packages
+pandoc_version: 1.19.2.1
+
+before_script:
+  - chmod +x ./_build.sh
+  - chmod +x ./_deploy.sh
+
+script:
+  - ./_build.sh
+  - ./_deploy.sh

1.md → 01-The-Jesuits-Characterized.Rmd

@@ -1,8 +1,8 @@
-# 1. The Jesuits Characterized
+# The Jesuits Characterized
 
 The Society of Jesus was formed in and for a crisis in the history of the Romish church. A sudden and violent onset had been made upon this vast structure, under which it seemed to be tottering to its fall. The ignorance and dissoluteness of the priesthood, together with the glaring inconsistency of certain dogmas of the church, when tried by the common sense and conscience of man, furnished the most convincing arguments, by which the Reformers all over Europe were reasoning out the essential corruption and error of the entire system. These Reformers were able debaters and fervent preachers. Their intellectual activity had been quickened into surprising energy by their new religious life,; and they had been trained in the schools that had suddenly sprung into being in the very heat of the earliest conflicts. The strong supports of Rome, political power, ancient custom, and priestly domination, were giving way before influences stronger than them all — the convinced reason and the believing faith of the individual man. In Germany, the tide of victory had turned for the Reformers. England had broken with the pontiff. In France, in Switzerland, and the Low Countries, powerful influences were working with amazing energy beneath the surface of society. Even in Italy and Spain, able and conscientious ecclesiastics saw and confessed the corruptions of the church, and believed more than they dared to utter. The whole of the vast and mighty fabric, imposing from its gigantic structure, venerable for its age, and consecrated by the associations of centuries, seemed to be weakened in every part, and trembling in every wall and pillar, ere it should fall in upon itself, a mighty ruin.
 
-At this crisis the plan of this wonderful society was presented to the Pope. His Holiness, as the Jesuits solemnly assert, saw in it the only, and perhaps the sufficient means to stay and turn back the impending evil, and exclaimed, " The finger of God is in it.”[^1]
+At this crisis the plan of this wonderful society was presented to the Pope. His Holiness, as the Jesuits solemnly assert, saw in it the only, and perhaps the sufficient means to stay and turn back the impending evil, and exclaimed, "The finger of God is in it."[^1]
 
 The society was constituted in the year 1540, by a bull from Pius III. Its zealous founder had already spent years of enthusiastic fervor, and concentrated thought, in maturing its principles. At the first moment of its organized existence, it was, in its most important features, the same which it has ever continued to be. It is true, its amazing efficiency, and the wide extent of its influence, were neither of them anticipated even in the wildest dreams of Loyola. Mad as he was, he could never have been mad enough to dream, that he had developed a power which should first educate the youth of Europe, and then make kings and pontiffs to tremble upon uneasy thrones, or to disappear from the seat of power, as at the whisper of an enchanter. As the society was tested by actual trial, its hidden capacities and its secret energies were skillfully developed by Loyola's able successors; new elements of power were added to it, and the harmonious working of its several parts was carefully adjusted, till its power and perfection astonished as well as delighted its able architects and directors. Nay, we cannot but suppose, that its head was now and then struck with terror[^2] at the awful energy of the machinery which he essayed to guide, as the electrician will at times watch with a solicitude approaching to dread, the slumbering power that he has so quietly accumulated in the frail enginery by his side.
 
@@ -16,18 +16,14 @@ One other fact deserves, to be noticed. The Jesuit was a devoted Romanist. The s
 
 In respect to politics, his position was not of necessity fixed. He knew but one earthly government, and that was the government of his order. He believed in no politics, except the politics of his society, directed as they were for the honor and service of the church. The interests of this *Civitas Dei*, this visible kingdom of God, were superior to the plans and projects of any earthly politician. If these last conflicted with the first, they were to be shattered in pieces as by the straight and onward march of a cannon-shot, or skillfully circumvented by the wondrous resources of a practiced society of intriguers. Court could be set against court, kingdom against kingdom, till the most skillful diplomatists were perplexed by the new and inexplicable web, which had been woven around them by an unseen hand. Plans, the most carefully considered, in which were embarked all that wealth and power could furnish, were suddenly baffled by an ambushed foe, whose hiding-place could not be traced. The Jesuit, in fact, most frequently sympathized with the intensest despotisms of Europe, but it was only because these despotisms were the most faithful friends of his order and of Rome. The free spirit, that was beginning to struggle after chartered rights, a restrained prerogative, or a free commonwealth, was usually his abhorrence, because the same spirit tended to weaken the reverence felt for the church, and to become hardened into the stubborn and refractory resistance of individual convictions. But if a monarch strengthened himself too haughtily against the authority of Rome, the Jesuit knew how to waken against him the unseen spirit of sedition, or if he were suspected of leaning to heresy, the Jesuit did not scruple to preach the lawfulness of tyrannicide in the name of liberty and the people's rights.
 
--------------------------
+[^1]: Cretineau Joly, Vol. i., p. 143. This work is entitled, *Histoire Religieuse, Politique et Litteraire de la Compagnie de Jesus, compose sur les documents inedits et authentiques*. 5 vols. 8vo. Paris, 1845. This, it will be observed, is our principal authority. Among the multitude of books written for and against the Jesuits, it seemed desirable to refer to those written in their favor, rather than to those which were written avowedly against the society. It seemed also better to select the most recent work, as likely to be the most able and plausible. No writer would be likely, at this day, to write largely in the interest of the Jesuits, without having access to the most abundant stores of information, and without being duly instructed how to put the most favorable construction on the weak points in their history.
 
-[^1] Cretineau Joly, Vol. i., p. 143. This work is entitled, *Histoire Religieuse, Politique et Litteraire de la Compagnie de Jesus, compose sur les documents inedits et authentiques*. 5 vols. 8vo. Paris, 1845. This, it will be observed, is our principal authority. Among the multitude of books written for and against the Jesuits, it seemed desirable to refer to those written in their favor, rather than to those which were written avowedly against the society. It seemed also better to select the most recent work, as likely to be the most able and plausible. No writer would be likely, at this day, to write largely in the interest of the Jesuits, without having access to the most abundant stores of information, and without being duly instructed how to put the most favorable construction on the weak points in their history.
+[^2]: As, for instance, when a general of the society said to the duke of Brancas, "See, my lord, from this room — from this room I govern, not only Paris, but China; not only China, but the whole world, without any one knowing how it is managed."
 
-[^2] As, for instance, when a general of the society said to the duke of Brancas, "See, my lord, from this room — from this room I govern, not only Paris, but China; not only China, but the whole world, without any one knowing how it is managed."
+[^3]: Je fais profession et promets a Dieu tout-puissant \* \* \* et el vous reverend Pere General, *qui tenez la place de Dieu*.— Cret. Joly, I. 110.
 
-[^3] Je fais profession et promets a Dieu tout-puissant \* \* \* et el vous reverend Pere General, *qui tenez la place de Dieu*.— Cret. Joly, I. 110.
+[^4]: Cret. Joly, I. 57.
 
-[^4] Cret. Joly, I. 57.
+[^5]: See the Novitiate, or a year among the English Jesuits: a personal narrative, &c., by Andrew Steinmetz: Harper & Brothers. 1846. <br /> <br />If any man desires to understand what kind of being a Jesuit is made to be, especially in his internal self, and by what horribly unnatural process he is trained, let him read this volume. We confess that it gave us new conceptions of the possibility of a system so formidable and detestable, while yet it exalted our estimate of the masterly skill that has been expended upon its perfection. If it should be suggested, that this is a romance and not a history, we have only to say, that if it is not true, it deserves to be, and the Jesuits will certainly make it true, by adopting the system which it describes, for none could be more admirably fitted for the production of such men as that society boasts of training.
 
-[^5] See the Novitiate, or a year among the English Jesuits: a personal narrative, &c., by Andrew Steinmetz: Harper & Brothers. 1846.
-
-If any man desires to understand what kind of being a Jesuit is made to be, especially in his internal self, and by what horribly unnatural process he is trained, let him read this volume. We confess that it gave us new conceptions of the possibility of a system so formidable and detestable, while yet it exalted our estimate of the masterly skill that has been expended upon its perfection. If it should be suggested, that this is a romance and not a history, we have only to say, that if it is not true, it deserves to be, and the Jesuits will certainly make it true, by adopting the system which it describes, for none could be more admirably fitted for the production of such men as that society boasts of training.
-
-[^6] Read the advice given by Ignatius to the representatives of the order at the Council of Trent.— Cret. Joly, I, 258. See also 269.
+[^6]: Read the advice given by Ignatius to the representatives of the order at the Council of Trent.— Cret. Joly, I, 258. See also 269.

2.md → 02-The-Puritans-Characterized.Rmd

@@ -1,9 +1,9 @@
-# 2. The Puritans Characterized
+# The Puritans Characterized
 
 The history of Puritanism claims next to be considered. It is a history far different from that of the society of Ignatius. This interest did not spring into being at once, for it was not the device of man. It was developed by gradual advances and a continuous growth, for it was the work of God. The movement commenced with the Reformation, for the positions taken by the earliest Protestants, implied every principle which the Puritan afterwards developed. The Lutheran was not, however, a Puritan. He did, indeed, protest against a corrupted church and planted his foot upon the revealed word, but he did not learn from that word, that the church was designed to be independent of the State, nor that Christianity secures to man his rights, as truly as it prescribes his duties. Nor did he see that the form by which the church is to be governed was not divinely prescribed; nor again that the same substantial truth may be expressed in different creeds. The Huguenot was not a Puritan, for though gallant in the field, chivalrous in his bearing, courteous in his manners, and martyr-like in his resignation, he adhered too fondly to that feudal spirit which Christianity and freedom were united to disintegrate and destroy. The English Nonconformist was not wholly a Puritan, for he but half understood his own principles. At times he was narrow in his views, bigoted in his intolerance, and fanatical in his spirit. But he dared to resist the power of king and church on the faith of his allegiance to a power that is higher than they, and to try the tenure by which each claimed obedience, by an appeal to charters, to principles and the sword. He dared to reform institutions and laws which were perverted and outworn. The New- England pilgrim had not entirely worked out the problem of applying his master-principles, nor did he fully understand the spirit he was of. And yet, these classes of Protestants, were all moving in the same direction, though they did not know the end to which they were tending. Their spirit and principles were one, although the import and result of these principles were in part unknown to themselves.
 
 What was this peculiar spirit, what the character which it formed, and what the principles which it developed? Especially what were they as contrasted with those of the Jesuit?
 
 The freedom and independence of the individual man characterized the Puritan, as obedience and dependence distinguished the Jesuit. It was not, however, a lawless freedom, but a liberty implied in that separate responsibility, which each man holds to himself and to his God. The Puritan must judge of a law, to know why he must obey it. No authority and no organization steps between himself and his conscience. Hence, as he stands or falls for himself, he is independent in his bearing, self-relying in his character, and marked in his individuality. This is not because he scorns the restraints of society or of law, but because he is overmastered by a restraint that is higher, — not that he despises authority, but that he reverences so deeply the authority that is highest of all. This feeling of responsibility, leads him to a personal and thorough investigation, an investigation which is not content till it has tested every question at the highest tribunal. He calls in question every truth, not because he is skeptical by nature, but that he may distinguish the True from the False. He must examine all Truth. He questions his own being, the powers of his own soul, the existence and character of God, the authority of conscience, the reason of this or that duty, the evidence of a Divine Revelation, the genuineness of the text, the exactness of its meaning. He calls in question the tenure of kings and magistrates, the right by which they bear the sword, the use or abuse of the power entrusted to their hands. When he is convinced, no man believes so strongly, for he is strong in the might of his own convictions; no man so reverent, for he has worshipped in the immediate presence of Truth. Hence, in action, he is efficient, direct and daring. He is efficient, not because he has been broken into mechanical habits by the drilling of years, but because he must do the bidding of his conscience and his Judge. He is direct, because the word of the Lord within him bids him to go, and he is daring, because he fears him only “who can destroy both body and soul.” The freedom and "the private judgement" of the Puritan do not, however, isolate him from his fellow-men, nor hinder him from acting in unison with others. His convictions consent to the value of earthly and spiritual societies, and his conscience compels him to sacrifice to their order and well-being, his selfish and private interests. It is true, he is not taken into an organization, as an inert atom, that receives its life from the central law of the whole, but he himself consecrates to his family, his country, and the church, all that he can do or suffer. Hence, in society is he stronger than any other man, because he contributes the strength of an independent intellect and an individual will. A union of elements, like this, is as much mightier than that of less independent spirits, as one of Cromwell's regiments was stronger than a Russian brigade. But if the organization becomes tyrannical or corrupt, then is it disowned as untrue to itself, and no longer binding on the man. It is reformed, if possible, by lawful means, or it is overthrown to make room for another and a better society. As the condition of man is ever changing, so, in his view, should organizations change. For this reason, the Puritan believes in no fixed institutions, to be retained as petrified memorials of the past, but in those which are ever growing into a more perfect life, and which adapt themselves to the changing wants of man. Hence is he by nature a Reformer. He is intent upon changing old laws, old institutions, and old habits that they may meet new exigencies and the new characters of those for whose benefit they exist.
 
-Thus far have we considered the principles and the genius of these opposite systems. We will next inquire what has been the actual influence of each on systems and schools of education.
+Thus far have we considered the principles and the genius of these opposite systems. We will next inquire what has been the actual influence of each on systems and schools of education.