Jansenism and England: Moral Rigorism across the Confessions examines the impact in mid- to later-seventeenth-century England of the major contemporary religious controversy in France, which revolved around the formal condemnation of a heresy popularly called Jansenism. The associated debates involved fundamental questions about the doctrine of grace and moral theology, about the life of the Church and the conduct of individual Christians. Thomas Palmer analyses the main themes of the controversy and an account of instances of English interest, arguing that English Protestant theologians who were in the process of working out their own views on basic theological questions recognised the relevance of the continental debates. The arguments evolved by the French writers also constitute a point of comparison for the developing views of English theologians. Where the Jansenists reasserted an Augustinian emphasis on the gratuity of salvation against Catholic theologians who over-valued the powers of human nature, the English writers examined here, arguing against Protestant theologians who denied nature any moral potency, emphasised man's contribution to his own salvation. Both arguments have been seen to contain a corrosive individualism, the former through its preoccupation with the luminous experience of grace, the latter through its tendency to elide grace and moral virtue. These assessments are challenged here. Nevertheless, these theologians did encourage greater individualism. Focusing on the affective experience of conversion, they developed forms of moral rigorism which represented, in both cases, an attempt to provide a reliable basis for Christian faith and practice in the fragmented intellectual context of post-reformation Europe.

It is impossible to exaggerate the importance of Jansenism as a religious phenomenon in European life, and yet during the seventeenth century its followers denied its very existence. Jansenism, and the theology of Cornelius Jansen, powerfully infused French political life from the mid seventeenth century to the Revolution 150 years later - it impacted on the Enlightenment, the development of French constitutional thinking, the modernisation of the Catholic church and the destruction of the Jesuits. William Doyle has written an invaluable book. It explains exactly why Jansenism was so important, it recreates the religious and intellectual world which fostered it and examines the critical issues, such as the all-pervasive role of the Jesuits in European Catholic life. Anyone armed with this concise, straightforward book will find themselves immeasurably better prepared to understand the mentality both of France and much of Enlightenment Europe before the cataclysm of 1789.

How much of our own self- interest should we be willing to sacrifice for love of another? The Quietists answered, all of it, even the salvation of our own soul. Opposing them were the Jansenists, including Arnauld, who saw self-interest as inescapable. The debate swept across French society in the 17th century, with Bossuet and Fénelon on opposite sides, and was multi- dimensional, with political and ecclesiastical intrigue, charges of heresy, and many shenanigans. Initially theological, the debate’s basis lay in differing philosophical concepts of freewill, with both sides claiming support from Descartes’s views. The debate thus highlights interpretation of the Cartesians, especially Malebranche, a prominent participant in it. Nevertheless, this is the first book on the debate in English.

In The Catholic Church and the Bible: From the Council of Trent to the Jansenist Controversy (1564-1733), Els Agten studies the impact of Jansenism and anti-Jansenism on the ideas regarding vernacular Bible reading and Bible production in the Low Countries in the broader seventeenth century. The book provides a review of sixteenth- and seventeenth-century book censorship and an analysis of the ideas and the writings of ten protagonists, including theologians, Bible translators, ecclesiastical authorities and representatives of Port-Royal. This way, Agten demonstrates that the Jansenists were stimulating the laity, with the inclusion of women and children, to read the Bible in the vernacular, with no restrictions whatsoever. Their opponents, in contrast, adopted a more wary position.

In this book, Shaun Blanchard uses a close study of the Synod of Pistoia (1786) to argue that the roots of the Vatican II reforms must be pushed back beyond the widely acknowledged twentieth-century forerunners of the Council, beyond Newman and the Tübingen School in the nineteenth century, to the eighteenth century, in which a variety of reform movements attempted ressourcement and aggiornamento.

God Owes Us Nothing reflects on the centuries-long debate in Christianity: how do we reconcile the existence of evil in the world with the goodness of an omnipotent God, and how does God's omnipotence relate to people's responsibility for their own salvation or damnation. Leszek Kolakowski approaches this paradox as both an exercise in theology and in revisionist Christian history based on philosophical analysis. Kolakowski's unorthodox interpretation of the history of modern Christianity provokes renewed discussion about the historical, intellectual, and cultural omnipotence of neo-Augustinianism. "Several books a year wrestle with that hoary conundrum, but few so dazzlingly as the Polish philosopher's latest."—Carlin Romano, Washington Post Book World "Kolakowski's fascinating book and its debatable thesis raise intriguing historical and theological questions well worth pursuing."—Stephen J. Duffy, Theological Studies "Kolakowski's elegant meditation is a masterpiece of cultural and religious criticism."—Henry Carrigan, Cleveland Plain Dealer