Page:Encyclopædia Britannica, Ninth Edition, v. 13.djvu/592

 566 J A N J A N Utrecht, he in 1602 proceeded to Louvain, where he studied for a short time at the Jesuit college ; but after wards, becoming dissatisfied with the doctrines there taught on the hotly discussed questions of free will and grace, he transferred himself to the college of Adrian VI., where he came under the influence of a pious and learned teacher, Jacobus Jansonius by name, who is described as having been an ardent disciple of Augustine and a follower of Michael Bajus (see BAJUS), whose doctrinal views had been condemned by Pius V. and Gregory XI El. At the same time he formed an acquaint ance, which grew into intimate friendship, with the like- minded Vergerius (see Du VERGIER DE HAUBANKE), who afterwards became abb6 of St Cyran. Having graduated in philosophy at Louvain in 1604, Jansen went to Paris for the benefit of his health, which had suffered from the ardour with which he had pursued his studies in theology with a view to a doctor s degree. Here he remained for some time, supporting himself by teaching ; afterwards he accompained Vergerius to Bayonne, the native place of the latter, where they spent several years together, Du Vergier ultimately becoming canon of the cathedral, and Jansen head of the episcopal college. Every available moment of their time was devoted to the study of the fathers and especially of Augustine. In 1617 Jansen returned to Louvain, whither he had been urgently summoned by Jausonius, who greatly desired to have there a man of real learning and energy who should be able to counteract the growing influence of the Jesuits. On his arrival he undertook the principal charge of the newly founded college of St Pulcheria, but this appointment he did not long retain, feeling, it is said, a growing aversion to philosophical pur suits, and desiring to possess the utmost possible leisure that he might devote himself wholly to theology. In 1619 he became doctor in that faculty. The reputation which he even then enjoyed as a theologian is well indicated by the fact that he was formally requested by the papal nuncio to undertake a reply to the recently published De Republica Ecdesiastica of Marco Antonio de Dominis, archbishop of Spalatro, while the direction in which his sympathies so strongly ran was at the same time not obscurely indicated by the fact that he excused himself from complying with the invitation. In 1624, and again in 1626, he undertook a journey to Spain, on behalf of the university, with reference to certain encroachments of the Jesuits on its exclusive privileges ; in the second of these missions he was successful, the members of the Society of Jesus in the Low Countries being ordered to continue to observe the restrictions which had been laid upon them in 1612. In 1630 Jansen was made regius professor of Biblical exegesis ; and in the same year, in connexion with the recent introduction of the Reformed religion into Bois- le-Duc, he entered upon a controversy about Protes tantism with the learned Voetius, the issue of which conclusively showed that he had grievously underesti mated his adversary s strength. In 1635 he published a pseudonymous work entitled Alexandri Patricii Arma- cani, Tkeologi, Mars Gallicus, sen de justitia armorum ct foederum Regis Gallise libri duo, embodying an argument and remonstrance against the policy of France in its recent alliance with the Protestant Gustavus Adolphus. For this supposed service to Spain he was rewarded in 1636 with the bishopric of Ypres. He was preparing for the press his great work upon St Augustine, which had occupied him for twenty-two years, when he was cut off by sudden illness on May 6, 1638. By his last will the MSS. of this work were bequeathed to his chaplain Lamauis, and his friends Fromondus and Calenus, to be published &quot; quam fidelis- sime &quot; ; at the same time he declared his obedience to the Roman See should any alterations be desired. The title of tlic first work of Jansen against Yoetius was Alcxi- pharmacon ; it called forth Notse, in Alcxipliarmacon, to which he replied in his Spongia, 1630. On the publication of Voet s Dcs- perata Causa Papatm in 1635, Jansen handed over the further management of the controversy to Fromond, whose Crisis (163(5) was met with Schook s Desficratissima Causa Papatus. Among other works of Jansen are mentioned Tctratcuchus sive Common- tarius in IV. Evangclia and Pcntateuchus sive Commcntarius in V. libros Moysis. See Leydecker, Historia Janscnismi (Utrecht, 1695). JANSENISM. The Auyustinus, sew doctrina S. Augustini de Jmmanae. nature, sanitate, xgritudine, et medicina, adversus Pelagianos et Massilienscs of Jansen, published in 1640, is a work in three folio volumes. The first of these is devoted to an historical exposition of the Pelagian and Massilian (semi-Pelagian) heresies ; the second sets forth the Augustinian doctrine as to the state of innocence and the fallen state ; while the third treats, in ten books, of the grace of Christ the Saviour. The sting of the work is to be found mainly in the epilogue, which draws a parallel, in various particulars, between the errors of the Massilians and those &quot; recentiorum quorundam,&quot; the Jesuits being referred to. Its bearing upon previous controversy had become well known long before its pub lication ; and while it was still in the press at Louvain strenuous efforts were made by the Jesuit party there, through the papal internuncio, to induce the university to prohibit its appearance, on the ground that various popes had forbidden that anything should be written on the delicate subject of the grace of God without express papal permission. These efforts not only failed to attain their immediate object, but had the effect of greatly stimulating public interest in the Augustimis when it appeared ; and as soon as it arrived in Paris it was forthwith reprinted with the written approval of six of the most eminent doctors of the faculty of theology there. In 1641 the reading of the book, thus flung into the arena of theological controversy and ecclesiastical intrigue, was prohibited by the Inquisition; no opinion, however, was pronounced as to its doctrine, and the counter-agitation of the Jesuits in relation to it was condemned as inconsistent with the spirit of the papal injunctions already referred to. But the dispute did not admit of being thus quietly repressed, and accordingly, in 1643, the bull Li eminenti of Urban VIII. was published, renewing and confirming the constitutions of Pius V. and Gregory XIII., as well as the decrees of Paul V. and of himself, and forbidding the reading of the Augustimis, not only on the ground that its appearance had not been sanctioned, but also because it contained various errors. This bull encountered a very general resistance in the Netherlands, on the part both of the university of Louvain and of the clergy at large ; but ultimately, through the intervention of the Spanish Government, it was accepted (1651), subscription to it, however, not being insisted on. At the Sorbonne also it was badly received, and the dis satisfaction it had caused in France found expression in the Apology for Jansen by Arnauld in 1644, which was followed by a second in 1645. The strength of these Apologies lyinglargely in the fact that no particular doctrines of Jansenius had been condemned as heretical in the papal bull, the Jesuits, inflexible in their determination to secure the effectual condemnation of a book which told so power fully against their distinctive theology, immediately set about obviating this weakness in their attack, and various attempts were accordingly made to formulate, in the shape of definite propositions, the heresy which they believed to exist. In 1646 eight such propositions were stated by Habert, &quot; theologal &quot; of Notre Dame, to be submitted to the judgment of the pope ; subsequent successive adjustments reduced them in 1650 to five, which in the name of eighty- five French prelates were forwarded for condemnation to Home. They were as follows : (1) There are some com-