Letter II

Paris, January 29, 1656

SIR,
Just as I had sealed up my last letter, I received a visit from
our old friend M. N-. Nothing could have happened more luckily for
my curiosity; for he is thoroughly informed in the questions of the
day and is completely in the secret of the Jesuits, at whose houses,
including those of their leading men, he is a constant visitor.
After having talked over the business which brought him to my house, I
asked him to state, in a few words, what were the points in dispute
between the two parties.

He immediately complied, and informed me that the principal points
were two- the first about the proximate power, and the second about
sufficient grace. I have enlightened you on the first of these
points in my former letter and shall now speak of the second.

In one word, then, I found that their difference about
sufficient grace may be defined thus: The Jesuits maintain that
there is a grace given generally to all men, subject in such a way
to free-will that the will renders it efficacious or inefficacious
at its pleasure, without any additional aid from God and without
wanting anything on his part in order to act effectively; and hence
they term this grace sufficient, because it suffices of itself for
action. The Jansenists, on the other hand, will not allow that any
grace is actually sufficient which is not also efficacious; that is,
that all those kinds of grace which do not determine the will to act
effectively are insufficient for action; for they hold that a man
can never act without efficacious grace.

Such are the points in debate between the Jesuits and the
Jansenists; and my next object was to ascertain the doctrine of the
New Thomists. "It is rather an odd one," he said; "they agree with the
Jesuits in admitting a sufficient grace given to all men; but they
maintain, at the same time, that no man can act with this grace alone,
but that, in order to do this, he must receive from God an efficacious
grace which really determines his will to the action, and which God
does not grant to all men." "So that, according to this doctrine,"
said I, "this grace is sufficient without being sufficient."
"Exactly so," he replied; "for if it suffices, there is no need of
anything more for acting; and if it does not suffice, why- it is not
sufficient."

"But," asked I, "where, then, is the difference between them and
the Jansenists?" "They differ in this," he replied, "that the
Dominicans have this good qualification, that they do not refuse to
say that all men have the sufficient grace." "I understand you,"
returned I; "but they say it without thinking it; for they add that,
in order to act, we must have an efficacious grace which is not
given to all, consequently, if they agree with the Jesuits in the
use of a term which has no sense, they differ from them and coincide
with the Jansenists in the substance of the thing. That is very
true, said he. "How, then," said I, "are the Jesuits united with them?
and why do they not combat them as well as the Jansenists, since
they will always find powerful antagonists in these men, who, by
maintaining the necessity of the efficacious grace which determines
the will, will prevent them from establishing that grace which they
hold to be of itself sufficient?"

"The Dominicans are too powerful," he replied, "and the Jesuits
are too politic, to come to an open rupture with them. The Society
is content with having prevailed on them so far as to admit the name
of sufficient grace, though they understand it in another sense; by
which manoeuvre they gain this advantage, that they will make their
opinion appear untenable, as soon as they judge it proper to do so.
And this will be no difficult matter; for, let it be once granted that
all men have the sufficient graces, nothing can be more natural than
to conclude that the efficacious grace is not necessary to action- the
sufficiency of the general grace precluding the necessity of all
others. By saying sufficient we express all that is necessary for
action; and it will serve little purpose for the Dominicans to exclaim
that they attach another sense to the expression; the people,
accustomed to the common acceptation of that term, would not even
listen to their explanation. Thus the Society gains a sufficient
advantage from the expression which has been adopted by the
Dominicans, without pressing them any further; and were you but
acquainted with what passed under Popes Clement VIII and Paul V, and
knew how the Society was thwarted by the Dominicans in the
establishment of the sufficient grace, you would not be surprised to
find that it avoids embroiling itself in quarrels with them and allows
them to hold their own opinion, provided that of the Society is left
untouched; and more especially, when the Dominicans countenance its
doctrine, by agreeing to employ, on all public occasions, the term
sufficient grace.

"The Society," he continued, "is quite satisfied with their
complaisance. It does not insist on their denying the necessity of
efficacious grace, this would be urging them too far. People should
not tyrannize over their friends; and the Jesuits have gained quite
enough. The world is content with words; few think of searching into
the nature of things; and thus the name of sufficient grace being
adopted on both sides, though in different senses, there is nobody,
except the most subtle theologians, who ever dreams of doubting that
the thing signified by that word is held by the Jacobins as well as by
the Jesuits; and the result will show that these last are not the
greatest dupes."

I acknowledged that they were a shrewd class of people, these
Jesuits; and, availing myself of his advice, I went straight to the
Jacobins, at whose gate I found one of my good friends, a staunch
Jansenist (for you must know I have got friends among all parties),
who was calling for another monk, different from him whom I was in
search of. I prevailed on him, however, after much entreaty, to
accompany me, and asked for one of my New Thomists. He was delighted
to see me again. "How now! my dear father," I began, "it seems it is
not enough that all men have a proximate power, with which they can
never act with effect; they must have besides this a sufficient grace,
with which they can act as little. Is not that the doctrine of your
school?" "It is," said the worthy monk; "and I was upholding it this
very morning in the Sorbonne. I spoke on the point during my whole
half-hour; and, but for the sand-glass, I bade fair to have reversed
that wicked proverb, now so current in Paris: 'He votes without
speaking, like a monk in the Sorbonne.'" "What do you mean by your
half-hour and your sand-glass?" I asked; "do they cut your speeches by
a certain measure?" "Yes," said he, "they have done so for some days
past." "And do they oblige you to speak for half an hour?" "No; we may
speak as little as we please." "But not as much as you please, said I.
"O what a capital regulation for the boobies! what a blessed excuse
for those who have nothing worth the saying! But, to return to the
point, father; this grace given to all men is sufficient, is it
not?" "Yes," said he. "And yet it has no effect without efficacious
grace?" "None whatever," he replied. "And all men have the
sufficient," continued I, "and all have not the efficacious?"
"Exactly," said he. "That is," returned I, "all have enough of
grace, and all have not enough of it that is, this grace suffices,
though it does not suffice- that is, it is sufficient in name and
insufficient in effect! In good sooth, father, this is particularly
subtle doctrine! Have you forgotten, since you retired to the
cloister, the meaning attached, in the world you have quitted, to
the word sufficient? don't you remember that it includes all that is
necessary for acting? But no, you cannot have lost all recollection of
it; for, to avail myself of an illustration which will come home
more vividly to your feelings, let us suppose that you were supplied
with no more than two ounces of bread and a glass of water daily,
would you be quite pleased with your prior were he to tell you that
this would be sufficient to support you, under the pretext that, along
with something else, which however, he would not give you, you would
have all that would be necessary to support you? How, then can you
allow yourselves to say that all men have sufficient grace for acting,
while you admit that there is another grace absolutely necessary to
acting which all men have not? Is it because this is an unimportant
article of belief, and you leave all men at liberty to believe that
efficacious grace is necessary or not, as they choose? Is it a
matter of indifference to say, that with sufficient grace a man may
really act?" "How!" cried the good man; "indifference! it is heresy-
formal heresy. The necessity of efficacious grace for acting
effectively, is a point of faith- it is heresy to deny it."

"Where are we now?" I exclaimed; "and which side am I to take
here? If I deny the sufficient grace, I am a Jansenist. If I admit it,
as the Jesuits do, in the way of denying that efficacious grace is
necessary, I shall be a heretic, say you. And if I admit it, as you
do, in the way of maintaining the necessity of efficacious grace, I
sin against common sense, and am a blockhead, say the Jesuits. What
must I do, thus reduced to the inevitable necessity of being a
blockhead, a heretic, or a Jansenist? And what a sad pass are
matters come to, if there are none but the Jansenists who avoid coming
into collision either with the faith or with reason, and who save
themselves at once from absurdity and from error!"

My Jansenist friend took this speech as a good omen and already
looked upon me as a convert. He said nothing to me, however; but,
addressing the monk: "Pray, father," inquired he, "what is the point
on which you agree with the Jesuits?" "We agree in this," he
replied, "that the Jesuits and we acknowledge the sufficient grace
given to all." "But," said the Jansenist, "there are two things in
this expression sufficient grace- there is the sound, which is only so
much breath; and there is the thing which it signifies, which is
real and effectual. And, therefore, as you are agreed with the Jesuits
in regard to the word sufficient and opposed to them as to the
sense, it is apparent that you are opposed to them in regard to the
substance of that term, and that you only agree with them as to the
sound. Is this what you call acting sincerely and cordially?"

"But," said the good man, "what cause have you to complain,
since we deceive nobody by this mode of speaking? In our schools we
openly teach that we understand it in a manner different from the
Jesuits."

"What I complain of," returned my friend" "is, that you do not
proclaim it everywhere, that by sufficient grace you understand the
grace which is not sufficient. You are bound in conscience, by thus
altering the sense of the ordinary terms of theology, to tell that,
when you admit a sufficient grace in all men, you understand that they
have not sufficient grace in effect. All classes of persons in the
world understand the word sufficient in one and the same sense; the
New Thomists alone understand it in another sense. All the women,
who form one-half of the world, all courtiers, all military men, all
magistrates, all lawyers, merchants, artisans, the whole populace-
in short, all sorts of men, except the Dominicans, understand the word
sufficient to express all that is necessary. Scarcely any one is aware
of this singular exception. It is reported over the whole earth,
simply that the Dominicans hold that all men have the sufficient
graces. What other conclusion can be drawn from this, than that they
hold that all men have all the graces necessary for action; especially
when they are seen joined in interest and intrigue with the Jesuits,
who understand the thing in that sense? Is not the uniformity of
your expressions, viewed in connection with this union of party, a
manifest indication and confirmation of the uniformity of your
sentiments?

"The multitude of the faithful inquire of theologians: What is the
real condition of human nature since its corruption? St. Augustine and
his disciples reply that it has no sufficient grace until God is
pleased to bestow it. Next come the Jesuits, and they say that all
have the effectually sufficient graces. The Dominicans are consulted
on this contrariety of opinion; and what course do they pursue? They
unite with the Jesuits; by this coalition they make up a majority;
they secede from those who deny these sufficient graces; they
declare that all men possess them. Who, on hearing this, would imagine
anything else than that they gave their sanction to the opinion of the
Jesuits? And then they add that, nevertheless, these said sufficient
graces are perfectly useless without the efficacious, which are not
given to all!

"Shall I present you with a picture of the Church amidst these
conflicting sentiments? I consider her very like a man who, leaving
his native country on a journey, is encountered by robbers, who
inflict many wounds on him and leave him half dead. He sends for three
physicians resident in the neighboring towns. The first, on probing
his wounds, pronounces them mortal and assures him that none but God
can restore to him his lost powers. The second, coming after the
other, chooses to flatter the man- tells him that he has still
sufficient strength to reach his home; and, abusing the first
physician who opposed his advice, determines upon his ruin. In this
dilemma, the poor patient, observing the third medical gentleman at
a distance, stretches out his hands to him as the person who should
determine the controversy. This practitioner, on examining his wounds,
and ascertaining the opinions of the first two doctors, embraces
that of the second, and uniting with him, the two combine against
the first, and being the stronger party in number drive him from the
field in disgrace. From this proceeding, the patient naturally
concludes that the last comer is of the same opinion with the
second; and, on putting the question to him, he assures him most
positively that his strength is sufficient for prosecuting his
journey. The wounded man, however, sensible of his own weakness,
begs him to explain to him how he considered him sufficient for the
journey. 'Because,' replies his adviser, 'you are still in
possession of your legs, and legs are the organs which naturally
suffice for walking.' 'But,' says the patient, 'have I all the
strength necessary to make use of my legs? for, in my present weak
condition, it humbly appears to me that they are wholly useless.'
'Certainly you have not,' replies the doctor; 'you will never walk
effectively, unless God vouchsafes some extraordinary assistance to
sustain and conduct you.' 'What!' exclaims the poor man, 'do you not
mean to say that I have sufficient strength in me, so as to want for
nothing to walk effectively?' 'Very far from it,' returns the
physician. 'You must, then,' says the patient, 'be of a different
opinion from your companion there about my real condition.' 'I must
admit that I am,' replies the other.

"What do you suppose the patient said to this? Why, he
complained of the strange conduct and ambiguous terms of this third
physician. He censured him for taking part with the second, to whom he
was opposed in sentiment, and with whom he had only the semblance of
agreement, and for having driven away the first doctor, with whom he
in reality agreed; and, after making a trial of strength, and
finding by experience his actual weakness, he sent them both about
their business, recalled his first adviser, put himself under his
care, and having, by his advice, implored from God the strength of
which he confessed his need, obtained the mercy he sought, and,
through divine help, reached his house in peace.

The worthy monk was so confounded with this parable that he
could not find words to reply. To cheer him up a little, I said to
him, in a mild tone: "But after all, my dear father, what made you
think of giving the name of sufficient to a grace which you say it
is a point of faith to believe is, in fact, insufficient?" "It is very
easy for you to talk about it," said he. "You are an independent and
private man; I am a monk and in a community- cannot you estimate the
difference between the two cases? We depend on superiors; they
depend on others. They have promised our votes- what would you have to
become of me?" We understood the hint; and this brought to our
recollection the case of his brother monk, who, for a similar piece of
indiscretion, has been exiled to Abbeville.

"But," I resumed, "how comes it about that your community is bound
to admit this grace?" "That is another question," he replied. "All
that I can tell you is, in one word, that our order has defended, to
the utmost of its ability, the doctrine of St. Thomas on efficacious
grace. With what ardor did it oppose, from the very commencement,
the doctrine of Molina? How did it labor to establish the necessity of
the efficacious grace of Jesus Christ? Don't you know what happened
under Clement VIII and Paul V, and how, the former having been
prevented by death, and the latter hindered by some Italian affairs
from publishing his bull, our arms still sleep in the Vatican? But the
Jesuits, availing themselves, since the introduction of the heresy
of Luther and Calvin, of the scanty light which the people possess for
discriminating between the error of these men and the truth of the
doctrine of St. Thomas, disseminated their principles with such
rapidity and success that they became, ere long, masters of the
popular belief; while we, on our part, found ourselves in the
predicament of being denounced as Calvinists and treated as the
Jansenists are at present, unless we qualified the efficacious grace
with, at least, the apparent avowal of a sufficient. In this
extremity, what better course could we have taken for saving the
truth, without losing our own credit, than by admitting the name of
sufficient grace, while we denied that it was such in effect? Such
is the real history of the case."

This was spoken in such a melancholy tone that I really began to
pity the man; not so, however, my companion. "Flatter not yourselves,"
said he to the monk, "with having saved the truth; had she not found
other defenders, in your feeble hands she must have perished. By
admitting into the Church the name of her enemy, you have admitted the
enemy himself. Names are inseparable from things. If the term
sufficient grace be once established, it will be vain for you to
protest that you understand by it a grace which is not sufficient.
Your protest will be held inadmissible. Your explanation would be
scouted as odious in the world, where men speak more ingenuously about
matters of infinitely less moment. The Jesuits will gain a triumph- it
will be their grace, which is sufficient in fact, and not yours, which
is only so in name, that will pass as established; and the converse of
your creed will become an article of faith."

"We will all suffer martyrdom first," cried the father, "rather
than consent to the establishment of sufficient grace in the sense
of the Jesuits. St. Thomas, whom we have sworn to follow even to the
death, is diametrically opposed to such doctrine."

To this my friend, who took up the matter more seriously than I
did, replied: "Come now, father, your fraternity has received an honor
which it sadly abuses. It abandons that grace which was confided to
its care, and which has never been abandoned since the creation of the
world. That victorious grace, which was waited for by the
patriarchs, predicted by the prophets, introduced by Jesus Christ,
preached by St. Paul, explained by St. Augustine, the greatest of
the fathers, embraced by his followers, confirmed by St. Bernard,
the last of the fathers, supported by St. Thomas, the angel of the
schools, transmitted by him to your order, maintained by so many of
your fathers, and so nobly defended by your monks under Popes
Clement and Paul- that efficacious grace, which had been committed
as a sacred deposit into your hands, that it might find, in a sacred
and everlasting order, a succession of preachers, who might proclaim
it to the end of time- is discarded and deserted for interests the
most contemptible. It is high time for other hands to arm in its
quarrel. It is time for God to raise up intrepid disciples of the
Doctor of grace, who, strangers to the entanglements of the world,
will serve God for God's sake. Grace may not, indeed, number the
Dominicans among her champions, but champions she shall never want;
for, by her own almighty energy, she creates them for herself. She
demands hearts pure and disengaged; nay, she herself purifies and
disengages them from worldly interests, incompatible with the truths
of the Gospel. Reflect seriously, on this, father; and take care
that God does not remove this candlestick from its place, leaving
you in darkness and without the crown, as a punishment for the
coldness which you manifest to a cause so important to his Church."

He might have gone on in this strain much longer, for he was
kindling as he advanced, but I interrupted him by rising to take my
leave and said: "Indeed, my dear father, had I any influence in
France, I should have it proclaimed, by sound of trumpet: 'BE IT KNOWN
TO ALL MEN, that when the Jacobins SAY that sufficient grace is
given to all, they MEAN that all have not the grace which actually
suffices!' After which, you might say it often as you please, but
not otherwise." And thus ended our visit.

You will perceive, therefore, that we have here a politic
sufficiency somewhat similar to proximate power. Meanwhile I may
tell you that it appears to me that both the proximate power and
this same sufficient grace may be safely doubted by anybody,
provided he is not a Jacobin.

I have just come to learn, when closing my letter, that the
censure has passed. But as I do not yet know in what terms it is
worded, and as it will not be published till the 15th of February, I
shall delay writing you about it till the next post. I am, &c.