This ardour of propagandism, so highly beneficial to humanity when it serves to spread the beautiful morality of the Gospel among nations where it has not yet penetrated, was early made use of by the Holy See to cause not only idolaters, but also Christians whom very slight differences in doctrine separated from the Roman communion, to submit to its spiritual authority. In 1587, Sixtus V., desirous of removing these differences, sent the Bishop of Sidon to all the Armenian churches; he failed, however, in his attempt.[240] In 1622, there was founded at Rome, by Gregory XV., the congregation “for the propagation of the faith,” to which Urban VIII., his successor, added the College of the Propaganda, where young men from every part of the world were instructed and prepared for their missions. At first they had the wisdom to pursue in the East methods of kindness and of persuasion, and by these means succeeded in gaining over a rather large number of dissenters. But success soon rendered the missionaries bolder, and too confident in the exclusive excellence of their own doctrines, they substituted for the clever circumspection they had hitherto shown, and the slow but certain influence of a persuasive impressiveness, a proselytism, ardent, impassioned, and too hasty in arriving at its ends. Instead of assisting dissenters to clear the narrow space which separated them from the Roman Church, by showing them how near they were to it,[241] instead of rendering prominent all the points which united them, they proceeded to attack with ill-timed perseverance the questions of liturgy to which the Armenian Church was especially attached. They forbade the Catholics, under the severest penalties, to enter other churches, and when they ought, by judicious indulgence, to have recognized in the majority of the Armenians brothers separated by their observances, but in a very slight degree by their doctrines, they treated them as enemies and barbarians. Justly irritated by this violent conduct, finding themselves subjected to scorn, and menaced in their dearest and most venerated traditions, the schismatics complained to the Divan, and represented the Jesuits not as envoys of peace, but as fomenters of discord and as conspirators, so much more dangerous, because they were in the pay of foreign courts.[242]