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1920 REVIEWS OF BOOKS 283 men of Marseilles and those of certain later authors, i, e. a tabular statement of the Semi-Pelagian heresy with precisely corresponding teaching gathered from the Jesuits Molina, Lessius, Suarez, and Vasquez, Abbe De Meyer's next chapter (ii) is occupied with the bull ' In eminenti ' and its intricate history. The following chapter (iii) describes the ' early skirmishes ', and here for the first time Antoine Arnauld enters the stage. Abbe De Meyer sums up his advantages, his natural literary gifts, his vast knowledge of history and theology, his undisputed empire in the religious world and among the theologians of his party, his ardent enthusiastic temperament> and his conviction of a providential mission for the teaching of morals and the re-establishment of the truth. We may pass over his successful literary duel with Habert, who had been charged by Kichelieu to attack the Aiigustinus, and the details of the consequent strife, in order to reach without delay the most important moment of the struggle, the publication in 1643 of Arnauld's book, De la frequente Communion. To this is allotted the second section of the second book with the title ' Le Jansenisme moral ', a title thoroughly justified, as here we pass from pure theology to conflicts which relate to ' la pratique des sacrements ', and disclose the theories of St. Cyran on ' le renouvelle- ment interieur '. The story of the origin of this famous book in a dispute between two great ladies as to the merits and authority of their respective directors, St. Cyran and the Jesuit M. de Sesmaisons, is told in full. The latter sent to his penitent, the Marquise de Sable, a statement of his views, entitled ' Is it better to communicate often than seldom ? ' It was as a reply to this that Arnauld, under the direction of St. Cyran, composed his work, De la frequente Communion. What was the condition of things which St. Cyran and Arnauld regarded as so grievously wrong ? It was the great laxity which prevailed in the administration of the sacrament of penance, and the encouragement to frequent communion of those whose life gave no sign of serious repentance and amendment. A book with such honesty and simplicity of purpose coidd not fail to be warmly received by all friends of true religion. More than sixteen bishops and more than twenty doctors of the Sorbonne con- veyed to Arnauld their enthusiastic approbation and greeted his work as a book of providential origin. The only important criticism which Abbe De Meyer records is that Arnauld seemed to deny the efficacy of sacramental absolution independently of the dispositions of the penitent. And that, no doubt, was what Arnauld meant in pressing the necessity of contrition as distinguished from the imperfect form of repentance described as ' attrition '. It was as the preacher of contritionnisme that Richelieu regarded St. Cyran as an inconvenient person. ' II enseigna le contritionnisme dont la severite, dit-on, troublait la conscience du roi.' Their attacks on the book brought the Jesuits into conflict with the episcopate of France, and, turning for help to Mazarin, who was now in power, they found him ready to send Arnauld and de Barcos to Rome to be examined by the Holy See. Vehement protests came at once from all quarters, the parliament, the university of Paris, and the bishops, against this sun-ender of the rights of the church of France to judge its own causes ; and Mazarin was forced to abandon his plan. The heading of the