About: Jansenism is a(n) research topic. Over the lifetime, 189 publication(s) have been published within this topic receiving 1397 citation(s). The topic is also known as: jansenisme & jansenists.
Papers published on a yearly basis
01 Jan 1975
Abstract: Although the French Revolution is associated with efforts to dechristianize the French state and citizens, it actually had long-term religious-even Christian-origins, claims Dale Van Kley in this controversial new book. Looking back at the two and a half centuries that preceded the revolution, Van Kley explores the diverse, often warring religious strands that influenced political events up to the revolution. Van Kley draws on a wealth of primary sources to show that French royal absolutism was first a product and then a casualty of religious conflict. On the one hand, the religious civil wars of the sixteenth century between the Calvinist and Catholic internationals gave rise to Bourbon divine-right absolutism in the seventeenth century. On the other hand, Jansenist-related religious conflicts in the eighteenth century helped to "desacralize" the monarchy and along with it the French Catholic clergy, which was closely identified with Bourbon absolutism. The religious conflicts of the eighteenth century also made a more direct contribution to the revolution, for they left a legacy of protopolitical and ideological parties (such as the Patriot party, a successor to the Jansenist party), whose rhetoric affected the content of revolutionary as well as counterrevolutionary political culture. Even in its dechristianizing phase, says Van Kley, revolutionary political culture was considerably more indebted to varieties of French Catholicism than it realized.
01 Apr 1989
Abstract: This is the first full-length study of Antoine Arnauld, one of the most important thinkers of the seventeenth century. It examines both Arnauld's commitment to the methodological and metaphysical principles of Descartes and his own contributions to the metaphysics and epistemology of perception and knowledge. In particular, it scrutinizes the celebrated debate between Arnauld and Nicolas Malebranche, in which Arnauld argued for a view of ideas as mental acts, against Malebranche's view of them as objects in the divine intellect. Questioning a popular view of Descartes and the Cartesians posited in the mid-eighteenth century by Thomas Reid and most recently developed by Richard Rorty, Steven Nadler argues that Arnauld's "act theory" faithfully interprets Descartes and provides a foundation for a direct realist theory of perception. Moreover, Nadler argues, Arnauld's understanding of the representative character/objective reality of ideas provides for a sophisticated explanation of the intentionality of mental acts.Descartes and his followers have been criticized for a belief that the mind can have only its own ideas as immediate objects of perceptions, rather than being able directly to perceive objects in the external world. Nadler, on the other hand, contends that such criticisms are misreadings of both Descartes and the development of early modern epistemology. Throughout the book, Nadler pays careful attention to the historical and religious context of Arnauld's work, particularly to his Jansenist commitments and the more important theological motivations for his debate with Malebranche.
04 Mar 2004
Abstract: Preface: The Enlightenment and modernity The rationale of this book The structure of this book 1. The myth of Enlightenment deism The myth of the deist movement The deist myth and modern historians The myth and the historical record The myth and the construction of modernity Historians, religion and the historical record The origins of Enlightenment anticlericalism John Toland, Pierre Bayle and the problem of influence Enlightenment from within or without Christianity? The elite and the written record Scaremongering, public opinion and the construction of the deist scare 3. The English deist movement: a case study in the construction of a myth Post-restoration context. Deists and dissent confused John Toland and Christianity not mysterious Early modern politico-religious propagandists and modern historians Dissent and Enlightenment 4. France: the revolt of democratic Christianity and the rise of public opinion Bourbons, Huguenots and Jansenists The nouvelles ecclesiastiques and Bourbon miscalculation The revolt of the 1750s Popular victory against the Jesuits and the call for toleration The final decline of the absolutist dream 5. Italy: Roman 'tyranny' and radical Catholic opposition Jansenism and Catholic Enlightenment Anti-curial polemic and its context Regalism and Jansenism The temporal imperative: Roman theology and politics fused Radical Jansenism 1770s-1790s 6. The 'public sphere' and the hidden life of ideas The hidden life of ideas Public opinion and the top-down model of intellectual change Anachronism and toleration Appendix - Indicative bibliography of Protestant thought on natural religion Selected bibliography
Abstract: (ProQuest: ... denotes non-US-ASCII text omitted.)Brill's commitment to publishing a series of reference books and handbooks on the intellectual and religious life of Europe is to be praised, and this volume of heavily footnoted essays with extensive bibliographies will be particularly useful.The best aspect of this volume is its open struggle with its title term: "Catholic Enlightenment." Ulrich Lehner in his excellent introduction is the first to point out that the term is slippery. This volume of essays, he notes, is a companion not a manual . What the essays make clear in their own ways is that distinctively Catholic thinkers were engaged in a multiplicity of negotiations with exuberant rationality, Baroque spirituality, political philosophies concerning centralization of power, and moral philosophies of varying degrees of laxity and rigor. The essays emphasize the particular negotiations of individuals and religious orders. At the physical center of the book is Mario Rosa's depiction of the mediation skills of Pope Benedict XIV who was able to open spaces for Christian tradition and apologetics to be enriched by "the powerful flow of the new culture of Enlightenment" (227). However, most of the book is not about popes and papal pronouncements. Writing about Benito Jeronimo Feijoo in Spain, Andrea Smidt notes the pervasive issue for enlightened Catholics was to avoid the extremes of "blind belief and obstinate unbelief" (418). Tensions between the tendencies of Jansenists and Jesuits play a variety of roles in most of the essays. In France, Jeffrey Burson describes the psychological and cultural tensions between Jesuit optimism about moral progress and the more pessimistic social reformism of the Jansenist form of an "Augustinian Catholic Enlightenment" (65). Harm Klueting describes the inability of Austrian Jansenism to remain viable within the moderate Catholic Enlightenment as it was co-opted by politics and Protestantism after the Jesuits were repressed. In most of these essays the Jesuit and Jansenist relationship to centralized politics of different countries affects the way each promoted regional versions of enlightened Catholicism.Evident in all the essays is a Catholic eclecticism that undermines old reference-book traditions of hard categories and simple definitions. Jeffrey Burson, for example, writes of a "Jesuit Synthesis" that was "sculpted and refined in various forms by Claude Buffier and Rene-Joseph Tournemine" (79). This synthesis responded to radical statements in Spinoza and Descartes while adapting Malebranche and Descartes to Aquinas by way of Locke (79-80). This kind cut-and-paste thinking was usually regional and ephemeral. It responded to specific needs at specific times, usually supporting specific political and ecclesiastical situations. Andrea Smidt describes the predominance in Spain of a particular Spanish Jansenism, rooted in humanist, Erasmian, episcopalist, and Augustinian traditions peculiar to Spain. Michael Printy writes about rival Catholic enlightenments in the Holy Roman Empire that were not simply manifestations of anti-clerical or anti-religious ideas, but rather, "the culmination of several generations of pious renewal and revival" (173). …
01 Jan 2008
Abstract: Henri de Lubac argues that, in early modern times, a pernicious concept began to become commonplace in Roman Catholic theology: this concept is 'pure nature.' Pure nature is human nature, considered without reference to grace or to the supernatural destiny of personal union with God. Further, de Lubac argues that Catholic theology, in assimilating this idea, has departed from the sound tradition represented by St Augustine and St Thomas Aquinas. He holds that the notion of pure nature leads inevitably to the self-exclusion of Christianity from the affairs of the world-when, in fact, the light of the Gospel ought to be shed on all aspects of human existence. This dissertation tests de Lubac's thesis concerning the history of the idea of pure nature, showing that this notion is not, in fact, a modern novelty. This study examines the role of the idea of pure nature in the Bible and early Church, in the theology of Thomas Aquinas, in the early modern Jansenist controversy, in the theology of Henri de Lubac, and in the theology of the contemporary Radical Orthodoxy movement, paying particular attention to the historical circumstances which made the repudiation of 'pure nature' attractive. Today, some theologians follow de Lubac in contending that Catholic doctrine must eschew the idea of pure nature in order to resist secularism and maintain Christianity's relevance to all aspects of human life. This dissertation contends that the idea of pure nature is not only traditional, but necessary for Christian theology. It argues that a Christian 'integralism' which refuses to prescind from grace when considering nature can do justice neither to nature nor to grace.