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Updated: May 20, 2025
WHILE Vincent de Paul was striving, by charity and patience, to renew all things in Christ, the Jansenists* were busy spreading their dangerous doctrines. When the Abbé de St. Cyran, the apostle of Jansenism in France, first came to Paris, Vincent, like many other holy men, was taken in by the apparent piety and austerity of his life. It was only when he knew him better, and when St.
A preacher of the Word, a professor of morality, a minister of Charity, a guide and dispenser of spiritual life, he taught a theory of the world, at once consoling and self-denying, which he enforced with a cult, and this cult was the only one adapted to his flock; manifestly, the French, especially those devoted to manual and hard labor, could not regard this world as ideal, except through his formulas; history, the supreme judge, had on this point rendered its verdict without appeal; no heresy, no schism, not the Reformation nor Jansenism, had prevailed against hereditary faith; through infinitely multiplied and deeply penetrating roots this faith suited national customs, temperament, and peculiar social imagination and sensibility.
The marquis was a rigorist, and though he had a tincture of Jansenism he often differed from St. Augustine. He denied, for instance, that almsgiving could annul the penalty attached to sin, and according to him the only sort of almsgiving which had any merit was that prescribed in the Gospel: "Let not thy right hand know what thy left hand doeth."
Several times over, the last sacraments were denied to the dying who had declined to subscribe to the bull Unigenitus, a clumsy measure, which was sure to excite public feeling and revive the pretensions of the Parliaments to the surveillance, in the last resort, over the government of the church; Jansenism, fallen and persecuted, but still living in the depths of souls, numbered amongst the ranks of the magistracy, as well as in the University of Paris, many secret partisans; several parish-priests had writs of personal seizure issued against them, and their goods were confiscated.
Not being allowed to return to Ireland, he devoted himself to the study of theology, and was the author of several very important works, some of which were not, however, free from the suspicion of something akin to Jansenism. By far the most useful book he composed was his celebrated Irish Catechism published at Louvain in 1626.
Like a sensible man he saw what was the matter, and at once said that if she had any objection to confess to him to have no hesitation in admitting it. Thereupon she indicated that she should like to have M. Bailly, priest of the mission of the parish of Versailles. He was a man much esteemed, but not altogether free from the suspicion of Jansenism. Bailly, as it happened, had gone to Paris.
He felt, in fact, a perfect calm, and was astonished at not finding in himself any disgust or fear, at being almost in high spirits: "Well, my good priest was right in declaring that I was creating monsters in advance;" and he thought of the Abbé Gévresin, was surprised that long as he had visited him, he knew nothing whatever of his antecedents, that he was no more intimate with him than on the very first day; "In fact, it only rested with me to question him discreetly, but the idea never entered my head: it is true that our intercourse has been strictly limited to matters of religion and art; this perpetual reserve does not create very thrilling friendships, but it institutes a sort of Jansenism of the affections which is not without charm.
When Antoine Arnauld, the youngest of the famous family which did so much to further Jansenism, published his book Frequent Communion, which might more truly have been called "Infrequent Communion," it was received with delight and eagerly read.
In fine, perceiving in the rumors of the day nothing more than art and dissimulation on their part, and thinking they, in their state of security, had time to watch over all their interests, I had had not the least doubt of their shortly crushing Jansenism, the parliament and the Encyclopedists, with every other association which should not submit to their yoke; and that if they ever suffered my work to appear, this would not happen until it should be so transformed as to favor their pretensions, and thus make use of my name the better to deceive my readers.
Such a life had its after effects: the young girls grew up with a taste for system, discipline, piety, and for a rigid devotion, which often led them to an instinctive need of doctrine and sacrifice; consequently, in later life many turned to Jansenism.
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