Let us quickly add, because it would take too long to show it in a precise manner, that the link established by Goldmann between the socio-economic malaise of the robins and the Jansenist ideology, a link which already appears very arbitrary to the reader of the hidden God who relies on the description of Jansenist thought proposed by the author, appears even more arbitrary to the reader who prefers to trust the Jansenist authors themselves.
Because, obviously, Goldmann, consciously or not, distorts Jansenist thought to try to make a little more likely, or rather a little less disconcerting, the socio-economic explanation he offers.
The fourth objection that we can make to Goldmann’s thesis will retain us a little longer, both because it is undoubtedly even more fundamental than the others and because it seems to us to have been only sketched out. by critics.
Thus, after having declared: “to put our thinking naively, see in the discontent, of economic and moral origin, of a certain social class, the primary cause of the spread of Jansenist ideas seems to us, a priori, to be a questionable “, M. Bonzon adds:” There are undoubtedly at the origin of the Jansenist attitude reasons far more profound than the boredom of material embarrassment or the disappointment of a loss of prestige . Unfortunately
M. Bonzon stops there and we will not know to what reasons, other than Goldmann’s, that he attributes the spread of Jansenism. Mr. Mandrou is a little more precise, when he criticizes the explanation that Goldmann gives of Jansenism, to take little account of “its psycho-religious implications closely linked to the future of Catholicism after the Reformation ” . “. Certainly, but that is saying very little. Indeed frock design 2020
how can we not be surprised, and it is an understatement, that before placing Jansenism in its political and socio-economic context, Goldmann had not thought of placing it first in its most immediate, most essential, that of religious history? It was well worth having insisted so much,Hidden God , entitled “the whole and the parts”, on the fact that “any partial truth takes its true meaning only by its place in the whole” and that “the march of knowledge thus appears as a perpetual oscillation between the parts and the whole which must shed light on each other  .
», Not only to neglect to replace the history of Jansenism in the general history of Catholicism, but also to isolate in time and space French Jansenism and thus to consider only part of the Jansenist movement and not all of it.
We must not forget it, if it is in France that Jansenism was illustrated in a particularly brilliant way, not only was it never a specifically French phenomenon, but it was even born outside from France and only entered it relatively late. Must we remember that the quarrel between the Jesuits and the Augustinians dates back, a few years ago, to the very foundation of the Society of Jesus in 1540? Need we recall, with Louis Cognet, that during the second half of the eighteenth century, “Rome, the Netherlands and Spain had been the main theaters of combat.