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.
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