第2章

To ascertain the matter with certainty, I repaired to my neighbor, M.N-, doctor of Navarre, who, as you are aware, is one of the keenest opponents of the Jansenists, and, my curiosity having made me almost as keen as himself, I asked him if they would not formally decide at once that "grace is given to all men," and thus set the question at rest.But he gave me a sore rebuff and told me that that was not the point; that there were some of his party who held that grace was not given to all; that the examiners themselves had declared, in a full assembly of the Sorbonne, that that opinion was problematical; and that he himself held the same sentiment, which he confirmed by quoting to me what he called that celebrated passage of St.Augustine: "We know that grace is not given to all men."I apologized for having misapprehended his sentiment and requested him to say if they would not at least condemn that other opinion of the Jansenists which is making so much noise: "That grace is efficacious of itself, and invincibly determines our will to what is good." But in this second query I was equally unfortunate."You know nothing about the matter," he said; "that is not a heresy- it is an orthodox opinion; all the Thomists maintain it; and I myself have defended it in my Sorbonic thesis."I did not venture again to propose my doubts, and yet I was as far as ever from understanding where the difficulty lay; so, at last, in order to get at it, I begged him to tell me where, then, lay the heresy of M.Arnauld's proposition."It lies here," said he, "that he does not acknowledge that the righteous have the power of obeying the commandments of God, in the manner in which we understand it."On receiving this piece of information, I took my leave of him;and, quite proud at having discovered the knot of the question, Isought M.N-, who is gradually getting better and was sufficiently recovered to conduct me to the house of his brother-in-law, who is a Jansenist, if ever there was one, but a very good man notwithstanding.

Thinking to insure myself a better reception, I pretended to be very high on what I took to be his side, and said: "Is it possible that the Sorbonne has introduced into the Church such an error as this, 'that all the righteous have always the power of obeying the commandments of God?'""What say you?" replied the doctor."Call you that an error- a sentiment so Catholic that none but Lutherans and Calvinists impugn it?""Indeed!" said I, surprised in my turn; "so you are not of their opinion?""No," he replied; "we anathematize it as heretical and impious."Confounded by this reply, I soon discovered that I had overacted the Jansenist, as I had formerly overdone the Molinist.But, not being sure if I had rightly understood him, I requested him to tell me frankly if he held "that the righteous have always a real power to observe the divine precepts?" Upon this, the good man got warm (but it was with a holy zeal) and protested that he would not disguise his sentiments on any consideration- that such was, indeed, his belief, and that he and all his party would defend it to the death, as the pure doctrine of St.Thomas, and of St.Augustine their master.

This was spoken so seriously as to leave me no room for doubt; and under this impression I returned to my first doctor and said to him, with an air of great satisfaction, that I was sure there would be peace in the Sorbonne very soon; that the Jansenists were quite at one with them in reference to the power of the righteous to obey the commandments of God; that I could pledge my word for them and could make them seal it with their blood.

"Hold there!" said he."One must be a theologian to see the point of this question.The difference between us is so subtle that it is with some difficulty we can discern it ourselves- you will find it rather too much for your powers of comprehension.Content yourself, then, with knowing that it is very true the Jansenists will tell you that all the righteous have always the power of obeying the commandments; that is not the point in dispute between us; but mark you, they will not tell you that that power is proximate.That is the point."This was a new and unknown word to me.Up to this moment I had managed to understand matters, but that term involved me in obscurity;and I verily believe that it has been invented for no other purpose than to mystify.I requested him to give me an explanation of it, but he made a mystery of it, and sent me back, without any further satisfaction, to demand of the Jansenists if they would admit this proximate power.Having charged my memory with the phrase (as to my understanding, that was out of the question), I hastened with all possible expedition, fearing that I might forget it, to my Jansenist friend and accosted him, immediately after our first salutations, with: "Tell me, pray, if you admit the proximate power?" He smiled, and replied, coldly: "Tell me yourself in what sense you understand it, and I may then inform you what I think of it." As my knowledge did not extend quite so far, I was at a loss what reply to make; and yet, rather than lose the object of my visit, I said at random:

"Why, I understand it in the sense of the Molinists." "To which of the Molinists do you refer me?" replied he, with the utmost coolness.Ireferred him to the whole of them together, as forming one body, and animated by one spirit.