"
Here my friend the Jansenist, following up my remarks, said to
him: "You would do well, father, if you wish to preserve your
doctrine, not to explain so precisely as you have done to us what
you mean by actual grace. For, how could you, without forfeiting all
credit in the estimation of men, openly declare that nobody sins
without having previously the knowledge of his weakness, and of a
physician, or the desire of a cure, and of asking it of God? Will it
be believed, on your word, that those who are immersed in avarice,
impurity, blasphemy, duelling, revenge, robbery and sacrilege, have
really a desire to embrace chastity, humility, and the other Christian
virtues? Can it be conceived that those philosophers who boasted so
loudly of the powers of nature, knew its infirmity and its
physician? Will you maintain that those who held it as a settled maxim
that is not God that bestows virtue, and that no one ever asked it
from him,' would think of asking it for themselves? Who can believe
that the Epicureans, who denied a divine providence, ever felt any
inclination to pray to God? men who said that 'it would be an insult
to invoke the Deity in our necessities, as if he were capable of
wasting a thought on beings like us?' In a word, how can it be
imagined that idolaters and atheists, every time they are tempted to
the commission of sin, in other words, infinitely often during their
lives, have a desire to pray to the true God, of whom they are
ignorant, that he would bestow on them virtues of which they have no
conception?"
"Yes," said the worthy monk, in a resolute tone, "we will affirm
it: and sooner than allow that any one sins without having the
consciousness that he is doing evil, and the desire of the opposite
virtue, we will maintain that the whole world, reprobates and infidels
included, have these inspirations and desires in every case of
temptation.
Pages:
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62