Henry Holden (1596 – March 1662) was an English Roman Catholic priest, known as a theologian.
90-462: Henry Holden may refer to: Henry Holden (theologian) (1596–1662), English Roman Catholic priest and theologian Henry Holden (police officer) (1823–1900), English chief constable and cricketer H. J. Holden (1859–1926), Australian businessman Henry Smith Holden (1887–1963), British botanist See also [ edit ] Harry Holden (disambiguation) [REDACTED] Topics referred to by
180-532: A Defensio sancti Augusti ('Defence of Saint Augustine') in 1643. These first years were not favourable to the Jansenists. The Archbishop of Paris , Jean-François de Gondi , forbade the treatment of grace in publications and formally proscribed Augustinus , but it nevertheless continued to circulate. On 1 August 1642, the Holy Office issued a decree condemning Augustinus and forbidding its reading. The decree
270-453: A broader view, the estimation of Marie-José Michel is that the Jansenists occupied an empty space between the ultramontane project of Rome and the construction of Bourbon absolutism. French Jansenism is a creation of Ancien Régime society [...]. Developed from an Augustinian background very firmly anchored in France, it unfolds in parallel with the two great projects of French absolutism and
360-448: A declaration condemning the doctrine of Jansen. He recommended the signing of a similar declaration by all the clergy, but the bishops are quite reluctant, so Mazarin's demand remained unfulfilled in the majority of dioceses. The first consequence of this attempt was the scandal involving the Duke of Liancourt ( Roger du Plessis-Liancourt [ fr ] , Duke of La Roche-Guyon, known as
450-577: A distinction as to how far the Church could bind the mind of a Roman Catholic. He argued that there is a distinction between matters de jure and de facto : that a Roman Catholic was obliged to accept the Roman Catholic Church's opinion as to a matter of law (i.e., as to a matter of doctrine), but not as to a matter of fact. Arnauld argued that, while he agreed with the doctrine propounded in Cum occasione , he
540-524: A duke and peer', addressed to the Duke of Luyne). He denounced the arbitrariness of the vicar's action and condemned the Jesuits, who were, according to him, adherents to a 'lax morality', in plotting against Augustine's doctrine of grace. Arnauld declared that he assented to the papal condemnation in Cum occasione , but remained silent on whether the condemned propositions could be attributed to Jansen. He openly disputed
630-450: A fixed theological doctrine defended by easily identifiable supporters claiming a system of thought, but rather, it represented the variable and diverse developments of part of French and European Roman Catholicism in the early modern period . The heresy of 'Jansenism', as stated by subsequent Roman Catholic doctrine , lies in the denial of the role of free will in the acceptance and use of grace . Jansenism asserts that God's role in
720-506: A high degree of perfection, including purification from attachment to venial sin , was necessary before approaching the sacrament. Arnaud presented Jansen's ideas in a more accessible way to the public (e.g., the work was written in the vernacular, whereas Augustinus was written in Latin ). The work was approved by fifteen bishops and archbishops, as well as twenty-one theologians of the Sorbonne and
810-570: A letter of refutation to Rome . In this letter, the prelates denounced the five propositions as "composed in ambiguous terms, which could only produce heated arguments", and requested the pope to be careful not to condemn Augustinianism too hastily, which they considered to be the official doctrine of the Church on the question of grace. Among these bishops were Henri Arnauld , bishop of Angers and brother of Antoine Arnaud, and Nicolas Choart de Buzenval [ fr ] , bishop of Beauvais , who would later show fervent support for Port-Royal. At
900-403: A means to holiness for sinners, and stating that the only requirement for receiving Communion (apart from baptism ) was that the communicant be free of mortal sin at the time of reception. Antoine Arnauld responded to them in 1643 with De la fréquente communion ('Of frequent communion'), representing the deeply pessimistic theology of Jansenism, and discouraged frequent Communion, arguing that
990-466: A minimal definition of the movement, removing the particularities to attribute a few common traits to all Jansenists: the subjection of one's whole life to a demanding form of Christianity , which gave a particular view of dogmatic theology , religious history and the Christian world. They harshly criticised developments in the church, but at the same time maintained an unshakeable loyalty to it. Taking
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#17330931447081080-405: A provincial by one of his friends, on the subject of the present disputes at the Sorbonne"), was published secretively and anonymously. Seventeen other Provinciales followed, and on 24 March 1657, Pascal made a contribution to a work entitled Écrits des curés de Paris ("Writings of Parisian priests"), in which the moral laxity of the Jesuits was condemned. In his Provinciales , Pascal denies
1170-523: A reference, but also representing radical views. For some Augustinians, it was only necessary to affirm the omnipotence of God against human freedom, as was over-exalted in Pelagianism , whereas Luther and Calvin saw grace (freely granted or withheld by God) as causing man to be saved. Man's free will was therefore totally denied. To counter the Reformation, the Roman Catholic Church in 1547 reaffirmed in
1260-500: A special focus on the thought of Augustine, until they both left Bayonne in 1617. The question of grace was not central to their works at that time. Jansen returned to the University of Leuven, where he completed his doctorate in 1619 and was named professor of exegesis . Jansen and Vergier continued to correspond about Augustine, especially concerning his teachings on grace . Upon the recommendation of King Philip IV of Spain , Jansen
1350-459: A theological centre for the movement and a haven for writers including Vergier, Arnauld, Pascal, Pierre Nicole and Jean Racine . Jansenism developed and gained popularity. In the late 17th century, Jansenists enjoyed a measure of peace under Pope Clement IX (a period known as the 'Clementine Peace'). Nevertheless, Jansenism was opposed by many within the Roman Catholic hierarchy , especially
1440-452: A time, treated as invalid because of an alleged ambiguity about the date of its publication. Jansenists attempted to prevent the reception of In eminenti , both in Flanders and in France. They alleged that it could not be genuine, since the document attested to be promulgated at Rome on 6 March 1641, whereas the copy sent to Brussels by the nuncio at Cologne was dated in 1642. In reality,
1530-500: Is different from Wikidata All article disambiguation pages All disambiguation pages Henry Holden (theologian) Henry Holden was the second son of Commodore Holden, of Chaigley , Lancashire , and Shelby Eleanor, his wife. He entered the English College at Douai under the name of Johnson, 18 September 1618. There he studied till 15 July 1623, when he proceeded to Paris, took his degree as Doctor of Divinity, and
1620-464: Is necessarily long and, once the state of conversion has been reached, the penitent must make the graces he has received bear fruit, preferably by leading a life of retreat. This notion of an -inner conversion is related to the doctrine of contrition in the remission of sins, that is, it was considered necessary to express love for God in order receive the sacraments. In opposition to Vergier, Richelieu in his book Instruction du chrétien ('Instruction of
1710-570: The First Vatican Council declaring a definitive end to most of the debates which caused its initial appearance, mainly by declaring the dogma of papal infallibility , which resolved ambiguities regarding the infallibility of papal bulls, and therefore whether they could be accepted or rejected by Roman Catholic clergy and laypeople. "A historical enigma" according to certain historians, "an adaptation to changing circumstances" according to others, Jansenism had an evolution parallel to that of
1800-611: The Holy See wishes any change, I am an obedient son, and I submit to that Church in which I have lived to my dying hour. This is my last wish." Jansen affirmed in Augustinus that since the Fall of man , the human will is capable only of evil without divine help. Only efficacious grace can make him live according to the Spirit rather than the flesh, that is to say, according to the will of God rather than
1890-457: The Holy See . Holden, who thought Blackloe had been hardly treated, undertook his defence, and thus the "Blackloist Controversy" was begun. Holden, however, did not approve of all Blackloe's opinions and persuaded him to submit and retract the teaching which had been condemned. Blackloe did this, though without satisfying his adversaries, who were also unsparing in their denunciations of Holden, whom they described as an unlearned and rash man. In
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#17330931447081980-576: The Pelagian / Semipelagian position (as taught by the Molinists ), and the third listed the correct Augustinian position (according to the Jansenists). Nevertheless, in 1653, Innocent X sided with the majority and condemned the propositions, promulgating in the form of a papal bull the apostolic constitution Cum occasione . The first four propositions were declared heretical and the fifth false. The bull
2070-486: The Solitaires (notably the famous conversation with Louis-Isaac Lemaistre de Sacy on Epictetus and Michel de Montaigne ). Pascal was invited by Arnauld to bring the matter before public opinion. On 23 January 1656, nine days before the first official condemnation of Arnauld, a fictional letter entitled Lettre écrite à un provincial par un de ses amis, sur le sujet des disputes présentes à la Sorbonne ("Letter written to
2160-428: The secular clergy , who took the opposite view. Holden was sent to Rome to represent the seculars and to avert the dissolution of the chapter. In 1655, on the death of Bishop Smith, the question again arose, and Holden's friend and brother-priest, Thomas White, alias Blackloe , wrote a book, "The Grounds of Obedience and Government", which gave offence to his opponents, and led to some of his other works being censured by
2250-734: The 18th century. Jansenist courtiers were instrumental in persuading Louis XV to launch the Suppression of the Jesuits . The clerics supporting the First French Republic and the Civil Constitution of the Clergy , which declared the Catholic Church in France completely subservient to the State , were also largely Jansenists. However, Jansenism receded and disappeared in the 19th century, with
2340-761: The Augustinians, which resulted in the Dicastery for the Doctrine of the Faith banning any publications on the problem of grace in 1611. The controversy was then concentrated in Leuven, where the Augustinian (Old) University of Leuven opposed the Jesuits. In 1628, Cornelius Jansen, then a professor at the university, undertook the creation of a theological work aimed at resolving the problem of grace by synthesising Augustine's thought on
2430-725: The Catholic reformation [the Counter-Reformation]. Its development by part of the French religious and secular elites gives it an immediate audience never reached by the other two systems. It is thus rooted in French mentalities, and it truly survived as long as its two enemies, that is to say until the French Revolution for one, and until the First Vatican Council for the other. Therefore Jansenism cannot be wholly encapsulated as
2520-471: The Christian', 1619), along with the Jesuits, supported the thesis of attrition ( imperfect contrition ) that is, for them, the "regret for sins based solely on the fear of hell" is sufficient for one to receive the sacraments. The idea that the Eucharist should be received very infrequently, and that reception required much more than freedom from mortal sin, remained influential until it was finally condemned in
2610-526: The Council of Trent) that disinclined him to Vergier, making him, at least on this point, an ally of the Jesuits. Vergier in his writings insisted on the necessity of a true 'inner conversion' ( perfect contrition ) for the salvation of a Christian; the only way, according to him, to be able to receive the sacraments of penance and the Eucharist . This process of inner conversion, called the practice of 'renewals',
2700-557: The Duke of Liancourt). In January 1655, this ally of the Jansenists (his only granddaughter was a boarder at Port-Royal,) was refused absolution by a vicar of the Saint-Sulpice parish in Paris because of his Jansenist connections. Antoine Arnauld responded to this by publishing two pamphlets, Lettre à une personne de condition ('Letter to a person of status', addressed to Liancourt) and Seconde lettre à un duc et pair ('Second letter to
2790-491: The Jesuits') by François Pinthereau, under the pseudonym of "abbé de Boisic", also in 1644. Pinthereau also wrote a critical history of Jansenism, La Naissance du Jansénisme découverte à Monsieur le Chancelier ('The Birth of Jansenism Revealed to the Chancellor') in 1654. During the 1640s, Vergier's nephew, Martin de Barcos , who was once a theology student under Jansen, wrote several works defending his uncle. Augustinus
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2880-432: The Jesuits'). The Jesuits then designated Nicolas Caussin (former confessor of Louis XIII ) to write Réponse au libelle intitulé La Théologie morale des Jésuites ('Response to the libel titled Moral Theology of the Jesuits') in 1644. Another Jesuit response was Les Impostures et les ignorances du libelle intitulé: La Théologie Morale des Jésuites ('The impostures and ignorance of the libel titled Moral Theology of
2970-488: The Jesuits. Although the Jansenists identified themselves merely as rigorous followers of Augustine's teachings, Jesuits coined the term Jansenism to identify their ideas as the heresy of Crypto-Calvinism . Jansenists were also considered enemies of the monarchy, as they were very quickly targeted by royal power, with Louis XIV and his successors intensely persecuting them. The popes likewise demonstrated increasing severity towards them, notably with Clement XI abolishing
3060-626: The North African bishop Augustine of Hippo opposed the British monk Pelagius who maintained that man has, within himself, the strength to will the good and to practice virtue , and thus to carry out salvation; a position that reduces the importance of divine grace. Augustine rejected this and declared that God alone decides to whom he grants or withholds grace, which causes man to be saved. The good or evil actions of man (and thus, his will and his virtue) do not affect this process, since man's free will
3150-425: The Roman Catholic Church until the 19th century, without any incontestable unity to be found in it. The term 'Jansenism' was rejected by those called 'Jansenists', who throughout history consistently proclaimed their unity with the Roman Catholic Church. Abbot Victor Carrière, precursor of contemporary studies of Jansenism, says the following. There is perhaps no question more complicated than that of Jansenism. From
3240-651: The University of Leuven, the Baianist Jean du Vergier de Hauranne , later the abbot of Saint-Cyran-en-Brenne . Vergier was Jansen's patron for several years, and got Jansen a position as a tutor in Paris in 1606, after they completed their theological studies. Two years later, he got Jansen a position teaching at the bishop's college in Vergier's hometown of Bayonne . The two studied the Church Fathers together in Bayonne, with
3330-467: The abbey of Port-Royal in 1708 and promulgating the bull Unigenitus in 1713, which further condemned Jansenist teachings. This controversy did not end until Louis Antoine de Noailles , cardinal and archbishop of Paris, who had opposed the bull, signed it in 1728. In this context, Jansenism merged with the Enlightenment in the struggle against the Jesuits, royal absolutism, and ultramontanism during
3420-440: The absolutist France of the 17th and 18th centuries, the fear of a transition from religious opposition to a general opposition justified monarchical repression of Jansenism, and consequently, transformed the movement by giving it a political aspect marked by resistance to power and a defence of the parlements . In the 18th century, a diversity of 'Jansenisms' became more evident. In France, the participation of secular society in
3510-468: The beginning, many of those who were rightly considered to be its legitimate representatives asserted that it does not exist [...]. Moreover, in order to escape the condemnations of the Church, to disarm certain attackers and win new adherents, it has, depending on the circumstances, attenuated or even modified its fundamental theses. Thus, despite the countless works devoted to it, the history of Jansenism in its entirety still remains to be written today, since
3600-669: The chief proponent of Jansenism. By allying with the Protestant princes against the Roman Catholic princes in the Thirty Years' War , Richelieu aroused the suspicion of the devout Jansenists, leading Vergier to openly condemn his foreign policy. For this reason he was imprisoned in the Bastille in May 1638. The debate on the role of contrition and attrition in salvation was also one of the motives of
3690-519: The concept of 'sufficient grace' defended by the Molinists. The clarity of Arnauld's explication ironically prompted his adversaries to ask the College of Sorbonne to examine his last letter. The professors who were responsible for examining the letter were all openly hostile to Augustinianism. They extracted two propositions from the letter which were then condemned. On 31 January 1656, shockingly, Arnauld
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3780-559: The demanding spiritual practices he learned from Vergier. He was thus the first of the Solitaires of Port-Royal , and his example would be followed by other pious men wishing to live in isolation. The two convents became major strongholds of Jansenism. Under Angélique Arnauld, later with Vergier's support, Port-Royal-des-Champs developed a series of elementary schools, known as the Petites écoles de Port-Royal ('Little Schools of Port-Royal');
3870-536: The difference was between the Old Style and New Style dates which were both still in use. Thanks to the agitation of the Jansenists in the Parlement , its publication in France was delayed until January 1643. The faculty of the Sorbonne formally accepted the bull in 1644. The opponents of Jansenism wanted Augustinus to be more thoroughly condemned, since the Jesuits especially considered Jansenism to be heretical in
3960-480: The doctrines of limited atonement and irresistible grace , were extracted from the work and declared heretical by theologians hostile to Jansen. These were condemned in 1653 by Pope Innocent X in the apostolic constitution Cum occasione . Certain defenders of Jansen responded by distinguishing between matters de jure and de facto , arguing that the propositions were indeed heretical ( de jure ), but could not be found in Augustinus ( de facto ), and thus that
4050-569: The early 20th century by Pope Pius X , who endorsed frequent communion, as long as the communicant was free of mortal sin. In 1602, Marie Angélique Arnauld , member of the Arnaulds , a large family of the Parisian nobility , became abbess of Port-Royal-des-Champs , a Cistercian convent in Magny-les-Hameaux . There, she reformed discipline after a conversion experience in 1608. In 1625, most of
4140-437: The heat of controversy his opponents accused him of Jansenism as well as of Blackloism. His own statement survives, that he condemned the five key propositions of Jansen from the first, and that "in the same sense in which they were condemned by him" (the pope). He also signed the Sorbonne's censure of Antoine Arnauld 's letter to Roger du Plessis, duc de Liancourt . His principal works are: Jansenism Jansenism
4230-410: The idea that the pope had in fact condemned Augustinian doctrine, and that the five propositions were indeed contained in Augustinus . Antoine Arnaud immediately responded, analysing the propositions and trying to show that they were inaccurate summaries of Jansen's views. Cardinal Mazarin , in order to put an end to the hostilities, convoked the bishops in 1654 and then in 1655, demanding them to sign
4320-462: The imprisonment. Vergier was not released until after Richelieu's death in 1642, and he died shortly thereafter, in 1643. From 1640, the Jesuits condemned Vergier's practice of renewals, which, according to them, risked discouraging the faithful and therefore distancing them from the sacraments. The Jesuits encouraged the faithful, whether or not they were struggling with sin, to receive the Eucharist frequently, arguing that Christ instituted it as
4410-532: The infusion of grace cannot be resisted and does not require human assent. The Catechism of the Catholic Church states the Roman Catholic position that "God's free initiative demands man's free response", that is, humans are said to freely assent or refuse God's gift of grace. Jansenism originated from a theological school of thought within the framework of the Counter-Reformation , and appeared in
4500-512: The kingdom between 1595 and 1603, so the Augustinian doctrine had no real opponents. At the beginning of the 17th century, the principal religious movement was the French school of spirituality , mainly represented by the Oratory of Jesus founded in 1611 by Cardinal Pierre de Bérulle , a close friend of Vergier. The movement sought to put into practice a certain form of Augustinianism without focusing on
4590-541: The later years of his life he took a keen interest in the famous community known as the " Blue Nuns " at Paris. The sisters were originally Franciscans , but when Cardinal de Retz , Archbishop of Paris, refused to allow Franciscans to dwell in his diocese, they obtained leave from the Holy See to change their rule to that of the Immaculate Conception of our Lady, and Dr. Holden was appointed their superior in 1661. In
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#17330931447084680-453: The matter. This work, a manuscript of nearly 1,300 pages entitled Augustinus , was almost completed when Jansen died suddenly in an epidemic in 1638. On his deathbed, he committed a manuscript to his chaplain , ordering him to consult with Libert Froidmont , a theology professor at Leuven, and Henricus Calenus , canon at the metropolitan church, and to publish the manuscript if they agreed it should be published, adding , "If, however,
4770-522: The midst of the Counter-Reformation , and owes its name to the Dutch bishop of Ypres , Cornelius Jansen , the author of its foundational text, Augustinus , which was published posthumously in Leuven in 1640. The work was first popularised by Jansen's friend Abbot Jean du Vergier de Hauranne of Saint-Cyran-en-Brenne Abbey , and after Vergier's death in 1643, the movement was led by Antoine Arnauld . Augustinus
4860-563: The most famous product of these schools was the playwright Jean Racine . Through Angélique Arnauld, Vergier had met her brother, Antoine Arnauld , became his protector and brought him to accept Jansen's position in Augustinus . Following Vergier's death in 1643, Antoine Arnauld, then a brilliant lawyer, priest and theologian at the Sorbonne (theological college of the University of Paris ), became
4950-572: The movement revealed a popular and miraculous component involving figurism and the phenomenon of the convulsionnaires . In northern Italy, the influence of the Austrian Enlightenment brought Jansenism closer to modernity . However in the 19th century, Jansenism was primarily a defence of the past and a struggle against modern developments in the Roman Catholic Church. Augustin Gazier, historian of Jansenism and convinced Port-Royalist, attempts
5040-527: The nuns moved to Paris , forming the convent of Port-Royal de Paris . In 1634, after coming into contact with the Arnaulds, Vergier became the spiritual advisor of Port-Royal-des-Champs, putting into practice his Augustinian vision of salvation, and also became a good friend of Angélique Arnauld; convincing her of the rightness of Jansen's opinions. In 1637, Antoine Le Maistre , nephew of Angélique Arnaud, retreated to Port-Royal in order to fully immerse himself in
5130-532: The order of his bishop who had forbidden the issue to be discussed. The ensuing controversy involved many Jansenists, in particular Henri Arnauld , bishop of Angers . After the promulgation of the bull, the Jesuits exploited what was for them a victory, and restarted hostilities. In 1654, the Jesuit François Annat published the Chicanes des jansénistes ('Deceits of the Jansenists'), in which he expressed
5220-569: The pope could not bind the conscience of a Roman Catholic regarding matters de facto . The Jansenists attacked Jesuit casuistry as moral laxity, in such works as the Lettres provinciales ('Provincial letters', fictional letters defending the Jansenist cause) by Blaise Pascal , which greatly affected French opinion on the matter. At the same time, the Port-Royal-des-Champs Abbey became
5310-477: The pope's ability to bind the mind of believers in matters of doctrine ( de jure ) but not in matters of fact ( de facto ). They asked Pope Alexander VII to condemn Arnauld's proposition as heretical. Alexander VII responded, in the apostolic constitution Ad sanctam beati Petri sedem promulgated in 1656, that "We declare and define that the five propositions have been drawn from the book of Jansenius entitled Augustinus , and that they have been condemned in
5400-525: The quesiton of grace as the Jansenists would later do. Its emphasis was to bring souls to a state of humility before God through the adoration of Christ as Saviour. Although Bérulle interfered little in the debates on grace, the Oratory and the Jesuits still came into conflict, with Vergier taking part by publishing writings against the 'Molinists'. Moreover, Bérulle, after having been the ally of Cardinal Richelieu , became his enemy when he realised Richelieu
5490-525: The rejection of Protestantism . In the wake of Renaissance humanism , certain Roman Catholics had a less pessimistic vision of man and sought to establish his place in the process of salvation by relying on Thomistic theology , which appeared to be a reasonable compromise between grace and free will. It is in this context that Aquinas was proclaimed a Doctor of the Church in 1567. Nevertheless, theological conflict increased from 1567, and in Leuven ,
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#17330931447085580-406: The same term This disambiguation page lists articles about people with the same name. If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Henry_Holden&oldid=1217774033 " Category : Human name disambiguation pages Hidden categories: Short description
5670-500: The same time, Antoine Arnaud openly doubted the presence of the five propositions in the work of Jansen, introducing the suspicion of manipulation on the part of the opponents of the Jansenists. The prelates also asked Innocent X to appoint a commission similar to the Congregatio de Auxiliis to resolve the situation. Innocent X agreed to the majority's request, (that is, the request of the ninety bishops) but in an attempt to accommodate
5760-411: The same year, mentioning five of the initial seven propositions. In his letter, he does not directly mention Jansen, but describes the trouble caused in France by the publication of his work. The five propositions were not formally attributed to Jansen. The letter provoked controversy; more than ninety French bishops signed it, but it was immediately countered by thirteen Augustinian prelates , who wrote
5850-499: The sense of the same Jansenius and we once more condemn them as such." When the censure of the Second letter to a duke and peer and the condemnation of Antoine Arnauld were certain, Blaise Pascal entered the controversy on the side of the Jansenists. He decided to devote himself to religion a little over a year before. His sister Jacqueline Pascal was one of the major figures at Port-Royal, and he himself had numerous dialogues with
5940-483: The sixth session of the Council of Trent the place of free will, without pronouncing on its relationship with grace. Afterwards, the Roman Catholic position was not entirely unified, with the Jesuit priest Diego Laynez defending a position that his detractors described as Pelagian. Indeed, the Jesuits restarted the debate, fearing that excessive Augustinianism would weaken the role of the Church in salvation and compromise
6030-519: The spirit of polemic has prevailed for two centuries. Jansenism was first of all a defence of Augustinian theology in a debate initiated by the Protestant Reformation and the Council of Trent , then a concrete implementation of this Augustinianism. The struggle against ultramontanism and papal authority gave it a Gallican character, which became an essential component of the movement. In
6120-546: The subject of grace. Thomas Aquinas , however, attempted to organise a system of thought around Augustinianism in order to reconcile grace and human freedom. He both affirmed the action of the divine in each action of man, but also the freedom of man. The Scholastics of the 14th and 15th centuries moved away from Augustinianism towards a more optimistic view of human nature. The Reformation broke with Scholasticism, with Martin Luther and John Calvin both taking Augustine as
6210-466: The theologian Michel de Bay (Baius) was condemned by Pope Pius V for his denial of the reality of free will. In response to Baius, the Spanish Jesuit Luis de Molina , then teaching at the University of Évora , defended the existence of 'sufficient' grace, which provides man with the means of salvation, but only enters into him by the assent of his free will. This thesis was violently opposed by
6300-460: The vein of Calvinism . Isaac Habert [ fr ] , ally of the late Richelieu, who became Bishop of Vabres , published in December 1646 a list of eight propositions taken from the Augustinus that he considered heretical. A few years later, in 1649, the syndic of the Sorbonne, Nicolas Cornet , frustrated by the continued circulation of Augustinus , drew up a list of five propositions from
6390-414: The view of the minority, appointed an advisory committee consisting of five cardinals and thirteen consultors to report on the situation. Over the next two years, this commission held 36 meetings including 10 presided by Innocent X. The supporters of Jansenism on the commission drew up a table with three heads: the first listed the Calvinist position (which was condemned as heretical), the second listed
6480-418: The will of man. This grace is irresistible and not granted to all men. Here Jansen agreed with Calvin's theory of predestination . The manuscript was published in 1640, expounding Augustine's system and forming the basis for the subsequent Jansenist controversy. The book consisted of three volumes: In the first decade of the 17th century, Jansen established a fruitful collaboration with one of his classmates at
6570-430: The work and two from De la fréquente communion , then asked the Sorbonne faculty to condemn the propositions. Jansen's name was not explicitly mentioned, but it was obvious to all that he was being condemned. The cunning cyndic was careful not to give precise statements, as loyalty made it a duty; he did not attribute these propositions to anyone, and if anyone were to pronounce the name of Jansen, he would even say that it
6660-506: The work, along with a large number of theologians at the Sorbonne , ten of which approved the French editions. But the Jesuits immediately opposed it, who were supported by Cardinal Richelieu , and after his death in 1642, by Isaac Habert [ fr ] who attacked Jansen in his sermons at the Notre-Dame de Paris , and by the Feuillant theologian Pierre de Saint-Joseph who published
6750-401: The years following the Council of Trent , but drew from debates older than the council. Although Jansenism takes its name from Cornelius Jansen , it is attached to a long tradition of Augustinian thought . Most of the debates contributing to Jansenism concern the relationship between divine grace (which God grants to man) and human freedom in the process of salvation . In the 5th century,
6840-730: Was a 17th- and 18th-century theological movement within Roman Catholicism , primarily active in France , which arose as an attempt to reconcile the theological concepts of free will and divine grace in response to certain developments in the Catholic Church , but later developing political and philosophical aspects in opposition to royal absolutism . Jansenism is difficult to define, as its proponents usually identified as Roman Catholics. They did, however, possess some characteristic traits, such as using Augustine of Hippo's conception of divine grace. In their interpretation, divine grace not only
6930-618: Was barred from the Sorbonne, despite sixty professors having come to his defence. This event pushed Arnauld to retreat to Port-Royal, where he devoted himself to writing with a promising young theologian, Pierre Nicole . At the same time, Blaise Pascal undertook to defend him before public opinion, initiating the campaign of the Provinciales . Later that year, the French Assembly of the Bishops voted to condemn Arnauld's distinction regarding
7020-431: Was consecrated as Bishop of Ypres in 1636. It was only after the publication of Augustinus in 1638 that Vergier became the chief proponent of Jansen's theses, initially more out of loyalty to his late friend than out of personal conviction. Until then, grace was not frequently debated among French Roman Catholics; the topic was overshadowed by the devastating French Wars of Religion . The Jesuits were also banished from
7110-513: Was first printed in France in 1641, then a second time in 1643, and was read widely in theological circles, including in Spanish Flanders and the Dutch Republic . The debate regarding Augustinianism in France was mainly introduced by the publication of Augustinus , in which emphasis is placed on the Augustinian theory of grace and predestination. The Oratorians and Dominicans welcomed
7200-407: Was lost as a result of the original sin of Adam . God acts upon man through efficacious grace , in such a way that he infallibly regenerates him, without destroying his will. Man thus receives an irresistible and dominant desire for the good, which is infused into him by the action of efficacious grace. Medieval theology , dominated by Augustinian thought, left little room for human freedom on
7290-559: Was made a professor at the Sorbonne . He also became penitentiary at Saint-Nicolas du Chardonnet and one of the grand vicars of the Archbishop of Paris . When Bishop Richard Smith fled from England in 1631, there arose a difference of opinion between the Jesuits and the other religious orders , who on the one hand thought the presence of a bishop in England was not advisable at the time, and
7380-444: Was necessary for salvation , but also negated human free will. As they interpreted it, humans post- Fall were only capable of evil. The Jansenists were also distinguished by their moral rigorism and hostility towards the Jesuits and ultramontanism . From the end of the 17th century, this theological movement gained a political aspect, with the opponents of royal absolutism being largely identified with Jansenism. Jansenism began in
7470-481: Was not a question of him, Non agitur de Jansenio , [It is not about Jansen], whereas inwardly, it was Jansen and him alone who was in question. Before the faculty could condemn the propositions, the parlement of Paris intervened and forbade the faculty to consider the propositions. The faculty then submitted the propositions to the Assembly of the French clergy in 1650. Consequently, Habert wrote to Pope Innocent X
7560-464: Was not bound to accept the pope's determination of fact as to what doctrines were contained in Jansen's work. The Jansenists were therefore content with the notion that Jansen himself was not openly condemned, and further that Augustine's doctrine was still considered orthodox. This displeased the Jesuits and their supporters, who wanted a thoroughgoing condemnation of Jansenism. While the theological problem
7650-465: Was not so much seeking the victory of Roman Catholicism in Europe, but rather seeking "to construct a political synthesis which would ensure the universal supremacy of the French monarchy"; placing himself in alignment with the royal jurists. When Bérulle died in 1629, Richelieu transferred his hostility towards Vergier, mainly due to a theological debate regarding contrition (which had not been settled by
7740-624: Was powerless in France since the tribunal was unrecognised by the law. On 6 March 1642, Pope Urban VIII followed up with a papal bull entitled In eminenti , which condemned Augustinus because it was published in violation of the order that no works concerning grace should be published without the prior permission of the Holy See . He also renewed the censures by Pope Pius V , in Ex omnibus afflictionibus in 1567, and by Pope Gregory XIII , of several propositions of Baianism , arguing that they were repeated in Augustinus . In eminenti was, for
7830-407: Was received favourably in France. Some Jansenists including Antoine Arnaud admitted that the propositions are heretical, but argued that they could not be found in Augustinus . They maintained that Jansen and his Augustinus were orthodox, as they espoused only what Augustine himself taught, and they believed it was impossible that the pope could have condemned Augustine's opinion. Arnauld articulated
7920-571: Was technically resolved by Rome, hostility between the Jansenists and the Jesuits became increasingly pronounced. Even before the promulgation of Cum occasione , tensions between Jansenists and Jesuits defending Luis de Molina 's thesis, the Molinists , had begun. In August 1649, Antoine Singlin , a priest near Port-Royal, preached on the occasion of the Feast of St. Augustine in Port-Royal. In his sermon , he emphasised efficacious grace , thus violating
8010-492: Was the culmination of controversies regarding grace dating back several decades, and coincided with growing hostility of part of the Roman Catholic clergy towards the Jesuits. Jansen claimed to establish Augustine's true position on the subject, as opposed to the Jesuit view, which was said to give too great a role to free will in salvation. Augustinus provoked lively debates, particularly in France, where five propositions, including
8100-403: Was widely distributed except in Jesuit circles. In 1644, Antoine Arnauld published an Apologie pour Jansenius ('Apology for Jansenius'), then a Seconde apologie ('Second apology') in the following year, and finally an Apologie pour M. de Saint-Cyran ('Apology for Saint-Cyran [Vergier]'). Arnauld also replied to Jesuit criticism with Théologie morale des Jésuites ('Moral Theology of
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