Page:Encyclopædia Britannica, Ninth Edition, v. 13.djvu/593

J A N J A N 5G7 mandments of God which just men, although willing and anxious to obey them, are unable with the strength they have to fulfil, and the grace by which they might fulfil them is also wanting to them ; (2) in the state of fallen nature inward grace is never resisted ; (3) in the fallen state merit and demerit do not depend on a liberty which excludes necessity, but on a liberty which excludes con straint ; (4) the semi-Pelagians admitted the necessity of an inward prevenient grace for the performance of each particular act, and also for the first act of faith, and yet were heretical inasmuch as they maintained that this grace was of such a nature that the will of man was able either to resist or obsy it ; (5) it is semi-Pelagian to say that Christ died or shed His blood for all men without exception. The pope long resisted the pressure with which he was urged to pronounce upon these theses in an adverse sense ; it is easy to understand why he should steadily have inclined to the old and simple expedient of enjoining silence upon disputants on either side of the controversy ; for, if the Jansenist propositions had a Calvinistic ring about them, there was no denying that they also admitted of au Augustinian and therefore presumably of an orthodox interpretation. At length, however (May 1653), Innocent X. in the bull entitled Cum occasione impressionis libri pronounced the first four points heretical, while the fifth was declared to be false, with the addition that, if it was intended to convey the meaning that Christ died only for the elect, it was impious and blasphemous as well as heretical. This bull was accepted and promulgated in France and the Netherlands with the royal consent, and the victory of the Jesuits was quite decisive. The Jansenists still seemed indeed to have one line of defence left to them ; they expressed themselves willing to condemn the five propositions in their heretical sense, but not as propositions of Jansen. This position, however, ceased to be tenable when, in September 1654, the pope declared that the pro positions were found in the Augustinus of Jansen, and that their condemnation, as doctrines of Jansen, was imperative. Arnauld nevertheless, with whom were the other Port Royalists (see POET ROYAL), refused to yield. In the second of his " Letters " to a person of quality (the Due de Luines), he argued that, while the Holy See had authority to decide with respect to doctrine, and every good Catholic owed submission not only " de respect " but also " de croyance " to such determinations, yet it might be mis taken on the question of "fact" whether a given book contained certain statements or not. The commotion which ensued called forth in January 1656 the first and second of the Provincial Letters of Pascal, but these brilliant controversial efforts did not suffice to avert the expulsion of Arnauld from the Sorbonne (31st January 1656). In the following year the theological faculty of Paris drew up a formula avowing full acceptance of the bull of Alexander VII., in which it had been specifically declared that the five propositions contained de facto Jansenist error. This document, sanctioned by the king in 1661, the clergy and all inmates of conventual establishments were called upon to sign, nil who refused being treated as heretics. The leading Jansenists were compelled to go into hiding, and the nuns of Port Royal were subjected to imprisonment and other harsh treatment. Many of the clergy, with whom were four bishops, persisted in their refusal to sign, until at last, in September 1668, the compromise called the "peace of Clement IX." was arranged, in virtue of which, by the omission of a single word (" purement "), assent was no longer required to the proposition that Jansen had actually taught the five propositions in a " purely " Iieretical sense. The respite from controversy and perse cution thus secured was not of long duration. The Jesuits were quite unable to make a moderate use of the power of which they were now so fully ascertained. Arnauld was driven into Holland, where he found congenial society and apt disciples in Catholic circles, and particularly at Delft. In 1705 a bull was obtained from Clement XI. in which the heretical character of Jansen s teaching, in Jansen s sense, was authoritatively asserted, and thus the peace of Clement IX. was destroyed. This measure ultimately led, in 1710, not only to the breaking up of the establishment at Port Royal, but also to the destruction of the very buildings. Louis XIV. was further induced to approach the pope for a decision upon the doctrine contained in Quesnel s Inflexions morales snr (e Nouveaii Testament, a work of practical edification, which, published in 1693-94, had attained great popularity in France, and been recom mended by many bishops, including the cardinal-archbishop of Paris, De Noailles, but was suspected of latent Jansenism. In this way the bull Uniyenitus (1713) was obtained, in which no fewer than one hundred and one pro positions taken from Quesnel were condemned as erroneous and heretical. The result was to divide the French Church into two parties, the acceptants or constitutionists, and the appellants or anti-constitutionists ; but again the Jesuit influence was able to secure the ultimate defeat (1728) of Noailles and his party, and in 1730 the bull was formally registered as the law of the kingdom. Oppressed Jansenism now changed its method of defence. Reports of miracles wrought in the cemetery of St Medard, Paris, at the grave of Francois de Paris, a young Jansenist deacon who had died in 1727, began to be circulated ; and the spot became a pil grimage centre daily visited by thousands of fanatics. It was in vain that the place was walled up (giving occasion to the witty epigram " De par le Roi, defense a Dieu De faire miracle en ce lieu ") ; portions of earth which had been taken from the grave were equally efficacious, and the number of convulsionary prophets of coming ruin to the state and church continued to increase. Repression by imprison ment and other violent means was vainly attempted ; but as the novelty of the movement wore off the excitement gradually died down; and after the middle of the 18th century, the appellants or Jansenists of France ceased to make any figure in the public view. Their cause may be said to have been buried in the grave of Francois de Paris. In Holland the history of the disciples of Jansen followed a different course. The Catholics there, though steadfastly refusing to be called Jansenists, became deeply imbued with his views ; at their head was the archbishop of Utrecht, who on this account was deprived by the pope in 1704. In 1723 the chapter there secured the consecra tion of a successor (which the pope had steadily refused) by an appellant bishop ; in similar circumstances bishops were consecrated at Haarlem and Deventer also, and the separatist church thus constituted still subsists, though its members in 1869 were under 6000. Its adherents claim to be disciples of St Augustine and members of the Catholic Church, of which they recognize the pope as the visible head, although they deny his infallibility. For the earlier stages of tlie history of Jansenism, see Leydecker, Historia Jansenismi, 1695, and. the anonymous work of Gerberon,, Histoire Generate du Janscnisme, 1700. Modern authorities are Sainte-Beuve, Port-Royal, 3840-48, 3d ed. 1867 ; Keuchlin, Geschiclite v. Port-Royal, 1839-44 ; and Bouvicr, Jtlilde critique sur le Jansenismc, 1864. JANSSEN, or JANSEN (sometimes JOHNSON), CORNELIUS (1590-1665), painter, was born at Amsterdam about 1590. About 1618 he went to England, where he was patronized by James I. and the court. Under Charles I. he continued to paint the numerous portraits which adorn very many of the mansions and collections of England; but in 1648, after the outbreak of civil war, he retired to Holland, where his brush was busy till his death in 1665. Janssen s pictures, chiefly portraits, are distinguished by clear