Tuesday, May 26, 2015
The big story coming out of the weekend was the Irish referendum on same-sex marriage, accompanied by barely concealed glee in some quarters at the humiliation of the Catholic Church. Here’s a hypothesis to ponder about the historical reach of theological ideas and the place of Catholicism in different cultures (not so much about the substance of the same-sex marriage debate itself), even if it might not hold up in every detail to scrutiny.
As Damian Thompson writing at the Spectator notes here, the influence of Catholicism in Ireland has waned for various reasons (most especially the sex abuse scandal), and one factor he mentions in passing is “the joyless quasi-Jansenist character of the Irish Church.” Indeed, while the Church’s influence across Europe has fallen, the collapse in those parts of Europe (or places missionized by Europeans) arguably influenced by Jansenism has been ferocious: the Low Countries (we think of Jansenism as primarily a French movement, but Cornelius Jansen himself was Dutch and Bishop of Ypres), France, Quebec, and Ireland. The place of the Church in the culture of those parts of European Catholicism less tinged by Jansenism has fared a bit better: Poland, Austria, Bavaria, Italy, and, most especially, Spain and Portugal and their former colonies in Latin America and the Philippines.
I am simplifying a great deal here, of course. There was, for example, a robust Jansenist movement in parts of modern-day Italy, and, more importantly, it is hard to say how much Jansenist influence there really was in Irish Catholicism (captured by the “quasi-” in Thompson’s essay). Because of English persecution, there were no seminaries in Ireland up through the end of the eighteenth century and so Irish clergy were often trained at Jansenist French seminaries, and there might have been some Jansenist influence in the early days at Maynooth, the Irish national seminary founded in 1795. But the scope of the actual influence of Jansenist ideas on folk Irish Catholicism is much harder to determine, as Thomas O’Connor notes in his 2007 entry on “Jansenism” in The Oxford Companion to Irish History (“The frequent claim that Irish Catholicism was Jansenist-influenced springs from the tendency to confuse Jansenism with mere moral rigorism.”). Jansenism was just one (perhaps small) factor among many contributing to Seán Ó Faoláin’s “dreary Eden.”
If there is something to this, though, we shouldn’t be surprised. Jansenism—with its hyper-Augustinianism, insistence on human depravity, confused doctrine of freedom and grace, other-worldliness, and moral rigorism—was theologically pernicious (condemned in Cum occasione by Pope Innocent X in 1653 and in Unigenitus dei filius by Pope Clement XI in 1713). A Catholic culture shaped by it distorts our understanding of the human person and society, and bad theological doctrines about God, human nature, and sin can wreak havoc even if the institutional forms of the Church endure for a time. Jansenism produced a towering genius in Blaise Pascal and a minor genius in Antoine Arnauld, but it was an unfortunate development in early modern Catholicism. As we think about how to build (or re-build, as it may be) Catholic culture, we would do well to remember that joy is at the heart of the gospel, and a Catholic culture drained of such joy by Jansenism or its cousins will, when the time comes, all too easily be swept away.