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The Formulary Controversy was a 17th and 18th century Jansenist recusancy of the ''Formula of Submission for the Jansenists'' by a group of Catholic ecclesiastical personnel and teachers who did not accept that their beliefs, about the nature of man and grace, were heretical as the Holy See declared. In Kingdom of France, it pitted Jansenists against Jesuits. It gave rise to Blaise Pascal's ''フランス語:Lettres provinciales'', the condemnation by the Holy See of casuistry, and the final dissolution of organised Jansenism. == Context == During the Council of Trent (1545–1563), the Roman Catholic Church reaffirmed, against Protestantism, both the reality of human ''liberum arbitrium'' (free will, i.e. "non-necessary" character of human will) and the necessity of divine grace. Catholicism was then divided into two main interpretations, Augustinism and Thomism, which both agreed on predestination and on efficacious grace (or ''irresistible grace''), which meant that, while Divine will infallibly comes to pass, grace and free will were not incompatible. Augustinism was rather predominant, in particular in the University of Leuven, where a rigid form of Augustinism, Baianism, was articulated by Michael Baius. Baius' heterodox propositions on the nature of man and grace were condemned, in the papal bull ''Ex omnibus afflictionibus'' promulgated by Pope Pius V in 1567, as heretical. According to Joseph Sollier, in ''Catholic Encyclopedia'', Baius' concept of the primitive state of man was Pelagian; his presentation of the downfall was Calvinist; and, his theory of redemption was more than Lutheran and close to Socinian. Following the Council of Trent, two rival theories emerged in the Church. Under the influence of the ideas of the Renaissance, the newly founded Society of Jesus asserted the role of free will, with authors such as George de Montemajor, Gregory of Valentia, Leonardus Lessius and Johannes Hamelius. The Jesuit Luis Molina published ''De liberi arbitrii cum gratiae donis, divina praescientia, praedestinatione et reprobatione concordia'' in 1588, which asserted that God offers his grace to all people, and that it was by an act of free will that each one accepted it or rejected it. Molina's theology of a ''sufficient grace'' became popular, but the lack of differentiation between sufficient and efficacious grace (along with the assertion of counterfactual definiteness) was opposed by large sectors of the Church who considered it incompatible with God's sovereignty or goodness. In opposition, the Jansenists claimed to espouse Augustinism, which insisted on a separate ''determining'' efficacious grace. The Jesuits accepted Augustine's assertion of the necessity of grace, but rejected the notion that there was any substantial difference between sufficient and efficacious grace (both determine man's behaviour to an extent). A similar controversy arose between the Dominicans and Jesuits, which led Pope Clement VIII to establish the Congregatio de Auxiliis (1597–1607) in order to settle the debate. Although the issue seemed unfavorable to Molinism, the issue finally was suspended rather than solved. Pope Paul V, in a 1611 Holy Office decree, prohibited publication without prior examination by the Inquisition of all works, including commentaries, about the aid of grace. Pope Urban VIII, in a 1625 Holy Office decree and a 1640 Holy Office decree, confirmed Paul V's decree and warned about censures such as withdrawal of teaching and preaching faculties as well as excommunication. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Formulary controversy」の詳細全文を読む スポンサード リンク
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