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the Roman Catholic doctrine of Cornelis Jansen and his disciples

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The first four essays provide historical background to the Jansenist controversy: the development of Augustine's thinking on freedom and grace until the composition of the Confessions (Cornelius Petrus Mayer), Luther's reading of Augustine (Otto Hermann Pesch), Calvin's convergences with and divergences from Augustine (Karin Schreiber), and the De auxiliis controversy: the vexatious quarrel between Dominicans and Jesuits in the late 16th and early 17th centuries on the relationship between divine grace and human free will (Karlheinz Ruhstorfer).
Printing Confucius in Paris" covers the fascinating circumstances of the publication, in 1687, of the Jesuits' translation of Corpus Sinarum Philosophus, the careerist disputes among royal appointees and the religious controversies that arose among Jansenists, Jesuits, as well as gleeful response of Protestant satirists.
Our sinfulness is so totally disabling, according to the Jansenists, that nothing less than God's utterly efficacious grace can overcome it.
The book is less concerned with, for example, politics and relations with Huguenots, than with the lives of parish priests, religious orders, the episcopacy, the role of shrines, the administration of sacraments, religious education, the spiritual life, the Jansenists, the role of confraternities and the importance of Devots.
Suffering saints; Jansenists and Convulsionnaires in France, 1640-1799.
Aware of the conundrum represented by associating Jansenists with Carthusians in 1645 Paris--no proof exists of such interaction--the author justifies her thesis by resorting to what she defines as "circumstantial evidence" (29): the physical proximity of the Parisian charterhouse to Port-Royal, and more broadly the existence of a religious sensibility embodied by, or akin to, early Jansenism.
Nevertheless, this res aspect of Catholicism--the absolute distance of God--was typically represented not at all by the Jesuits but rather by their bitter enemies, the Jansenists.
Jesuit critics, whether they were Jansenists, deists, or skeptics, saw the order as a reliable defender of Catholic rights against the abuses of overzealous magistrates.
His late night call to the pope framed the struggle in terms that suggested that support of Teresa by the pope gave sanction to an overly intimate interaction between the laity and the clergy, something that Roman Jansenists believed to be in need of reform.
In a similar vein, Douthwaite notes that "[s]urprisingly enough, the ideological content of Zilia's most polemic letters (on the corruption of the French government and the hypocrisy of Catholicism) did not offend contemporary readers; on the contrary, the Lettres d'une Peruvienne was reportedly a favorite of Jesuits and Jansenists alike" (1992, 125).
The Jansenists deduced from this awareness the moral imperative to understand representation in order to harness it to the purposes of virtue and truthfulness.
Catholics, Jansenists, mainstream Protestants, radical Protestants, Puritans, Pietists, and Arminian and Calvinist evangelicals developed differing maps of the processes of salvation and differing paradigms of "normal" Christian experience.
Jansenists especially generated deep anxiety by prohibiting suicide while affirming an intense desire for death.
In fact, when forced by the intrusion of these 'separatists', they often resorted to contemporary stereotypes, occasionally even referring to the French Jesuits as Jansenists.
In the forty-six pages of chapter seven, for example, he takes us from Pico della Mirandola to Goethe to Voltaire to Max Weber, back to Pico, to Luther to North and Thomas's Rise of the Western World (1973), back to Max Weber, to Hume (the essay on "Superstition and Enthusiasm") to the Jansenists to Armand de Ranch, the seventeenth-century founder of the Trappist order and his quarrel about monasticism with Jean Mabillon, to Edward Whiting Fox's History in Geographic Perspective: The Other France (1971) to Eric Jones's The European Miracle: Environments, Economies, and Geopolitics in the History of Europe and Asia (1981) to Montesquieu, to Voltaire again, forward to Michelet, backward to Rousseau, back again to Montesquieu, forward to Madison, and ending with Burke.