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." Iacknowledged 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.
