Only a few German universities had received such a distant response, and France, torn apart by the wars of religion, had almost entirely ignored it . “? The main focus of what was to become Jansenism was for a long time the Faculty of Theology at Leuven, which censored Lessius and Hamelius, where Baius taught, where Jansen studied, where also studied Saint Cyran and Barcos.
The condition of robins in France in the seventeenth century clearly can not explain all of the Jansenist movement, including his birth, as is prior to the XVII thcentury and that for a long time it remained outside of France.
Shall we say that it was the uneasiness of the robins that allowed him to break into France? But it is really hard to see how he could not have entered it, even if the situation of the robins had been as satisfactory as they could wish. How could France have escaped a movement that affected all of its Catholic neighbors?
The negative answer to this question is all the more necessary as the logic of the Jansenist movement appears immediately, as soon as one takes the trouble to replace it in the history of religious ideas. But Goldmann, who, to explain Jansenism, devotes a chapter of forty-two pages to the nobility of dress, hardly speaks of Molinism, while there would probably never have been Jansenism without Molinism.
We can say, in fact, that Jansenism was formed by opposing Molinism. No doubt the converse is also true, but to a much lesser extent. Responding to the criticisms of the Augustinians, the Jesuits were naturally led to clarify and thereby accentuate their positions, but the fact remains that in general it is Molinism which was defined first.
Just remember that theDe concordia de Molina was published in 1588, while the Augustinus did not appear until 1640. To sum up very briefly, let’s say that the Jesuits, driven by the double concern of discarding all the theses that might seem close to the Protestant errors and to propose a conception of religion more easily acceptable for modern man, were brought to deviate more and more from the ideas of Saint Augustine frock design 2020.
However, given the importance of it in Catholic tradition, a vigorous reaction could not fail to occur. This reaction was as inevitable as that of today’s traditionalists before the ” aggiornamento»Of the Church, and it would certainly be very difficult to maintain that the origin of this one is of socio-economic order.
In fact, since Pelagius and Augustine, to the progressive and traditionalist Christians today, through the Jesuits and the Jansenists of the XVII th century, it is always the same debate continues, whatever the political or socio-economic context. More or less acute depending on whether society evolves more or less quickly, the conflict is nonetheless permanent: the Church is obliged to try to adapt to the evolution of society, but it cannot to do without causing heartbreak and protests, since it cannot do so without more or less denying its past and its traditions.
Thus the only logic in the history of religious ideas sufficiently explains the Jansenist movement to make Goldmann’s socio-economic explanation completely gratuitous and even perfectly extravagant. In addition, Goldmann would also have had to explain the spread of Jansenism in other Catholic countries, by telling us what socio-economic malaise it was translating in the Netherlands, Rome, Germany or Spain.