Pius VI. appointed a commission to study the decrees of Pistoia, and in 1794 he issued the Bull, /Auctorem Fidei/, in which the principal errors were condemned. The unfortunate bishop refused for years to make his submission. It was only in 1805, on the return journey of Pius VII. from the coronation of Napoleon at Paris, that he could be induced to make his peace with the Church.[2]
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[1] Pacca, /Memorie storiche della nunziatura di Colonia/.
[2] Scaduto, /Stato e chiesa sotto Leopoldo I., granduca di Toscana/, 1885. Venturi, /Il vescovo de Ricci e la Corte Romana/, 1885.
(c) Jansenism.
See bibliography, chap. vi. (c). Bartheleray, /Le cardinal de Noailles/, 1888. Doublet, /Un prelat janseniste. F. de Caulet/, 1895. Ingold, /Rome et la France. La seconde phase du jansenisme/, etc., 1901. Le Roy, /Un janseniste en exil. Correspondance de Pasquier Quesnel/, 1900. Van Vlooten, /Esquisse historique sur l'ancienne eglise catholique des Pays-Bas/, 1861. De Bellegarde, /Coup d'oeil sur l'ancienne eglise catholique de Hollande/, etc., 1896.
The Clementine Peace, obtained as it was by trickery and fraud, was used by the Jansenists as a means of deceiving the public and of winning new recruits. They contended that Clement IX., regardless of the action of his predecessors, had accepted the Jansenist principle of respectful silence. Several who had signed the formulary of Alexander VII. withdrew their signatures, and amongst the bishops, clergy, university graduates, and religious orders, particularly amongst the Oratorians and Benedictines of St. Maur, the Jansenists gained many adherents. Though outwardly peace reigned in France, yet the Jansenist spirit made great headway, as was shown by the opposition to several popular devotions and in the spread of rigorist opinions and practices in regard to confession and communion. The controversy on the Gallican Liberties complicated the issue very considerably, and made it impossible for the Pope to exercise his authority. Even bishops like Bossuet, who were strongly opposed to Jansenism, were inclined to regard papal interference with suspicion, while Louis XIV. was precluded from enforcing the decrees of the Pope as his predecessors had enforced them. The Jansenist party became much stronger, and only a slight incident was required to precipitate a new crisis.
This incident was supplied by the publication of the /Reflexions Morales sur le Nouveau Testament/ by Pasquier Quesnel (1634-1719). The writer had been an Oratorian, but having been expelled from that society in 1684 he took refuge with Antoine Arnauld in Brussels. Upon the death of the latter in 1694, he became the recognised head or grand-prior of the Jansenist party. An earlier edition of this work had been published, bearing the approbation of Vialart, Bishop of Chalons, and though several additions had been made, this approbation was printed on the new edition side by side with the approbation of Louis Noailles, then Bishop of Chalons (1695). The following year Noailles having become Archbishop of Paris felt called upon by his new position to condemn a work closely akin in its ideas to those expressed in the /Reflexions Morales/. He was accused of inconsistency by the Jansenist party, one of whom published the /Probleme ecclesiastique/, inquiring whether people were bound to follow the opinions of Louis Noailles, Bishop of Chalons in 1695, or of Louis Noailles, Archbishop of Paris in 1696? The controversy suddenly grew embittered. When a new edition was required in 1699, Noailles requested the judgment of Bossuet, who formulated certain changes that in his opinion should be made.[1] In the end the edition was published without the suggested changes and without the approbation of the archbishop.
While the controversy was raging round Quesnel's book, another incident occurred that tended to arouse all the old partisan feeling.
A confessor submitted to the judgment of the Sorbonne the celebrated case of conscience. He asked whether a priest should absolve a penitent, who rejected the teaching set forth in the five propositions of Jansenius, but who maintained a respectful silence on the question whether or not they were to be found in the book /Augustinus/. In July 1701 forty doctors of the Sorbonne gave an affirmative reply to this question. The publication of this reply created such a storm in France that Clement XI. felt it necessary to condemn the decision of the Sorbonne (1703). The papal condemnation was supported by Louis XIV., as well as by the great body of the bishops. Two years later Clement XI. issued the bull /Vineam Domini/,[2] confirming the constitutions of his predecessors, Innocent X. and Alexander VII., and condemned once more in an authoritative form the doctrine of respectful silence.
The document was accepted by the king, by the Assembly of the Clergy, and by the majority of the bishops, though the attachment of some of the latter to Gallican principles led them to insist on certain conditions which the Pope could not accept. As the nuns of Port Royal still refused to submit, their community was broken up, the sisters being scattered through different convents in France (1709), and the following year the convent buildings were completely destroyed.
Meanwhile the controversy regarding the /Reflexions Morales/ grew more bitter. Several of the bishops condemned the book as containing much in common with the writings of Jansenius and of his followers in France. Acting upon the demand of some of the bishops Clement XI.