Without going into the details of the teaching of the Catholic schools,•it will be enough to particularize the most remarkable them. Of these the chief are the n Molinist, which, giving most to liberty, lies nearest to the border of Pelagianism, but is clearly distinguished from it by maintaining the necessity of for every supernat ural act; and the Thomist and Augustinian, which give most to grace, but at the same time expressly preserve the freedom of man's will. The Thomists are often represented as denying the freedom of man's actions-under grace; but although it is difficult to explain, in popular language, their method of reconciling both, yet, to those acquainted with the scholastic terminology, their distinction between the infallible eflicacionsneSs of grace, and its imposing necessity on the will, is perfectly appreciable. In this they, as well as the Augustinian school, differ from time Jansenists (q.v.). The Jansenists, indeed, regard the idolinist school as a plain revival of Pelagianism, and they profess that they alone represent fully, in their own system, the very same position which St. Augustine formerly maintained against that heresy in its first origin. , In the Reformed church the Arminian doctrine may be said to correspond in the main with the Molinist system in time Roman church. The Gomarists, in most, although not in all. particulars, fall in with the Jansenistie views. The Pelagian views are dis tinctly represented in modern controversy by the Socinians and rationalists; and indeed very many of those who, outside of the Roman church, have at various times engaged in the predestinarian controversy on the side of free-will, have leaned towards, if they hare not fully adopted, the Pelagian view. 'In this controversy, however, the practice,
which is not uncommon in polemics, of imputing to an antagonist the extremest views of the particular side to which he leans, has been specially noticeable. The Jesuits have been stigmatized, even by their Catholic antagonists, as Pelagians; the Thomists are called by the Jesuits indiscriminately Jansenists and Calvinists, while both unite in representing Calvin and his school as in substance Maniehrean.• Hardly one among the many Christian controversies has called forth a greater amount of subtlety and power, and not one has so long and so persistently maintained its vitality. Within the 25 years which followed its first appearance.upwards of 30 councils (one of them the general council of Ephesus) were held for the purpose of this discussion. It lay at the bottom of all the intellectual activity of the conflicts in the mediaeval philo sophic schools; and there is hardly a single subjectiwhich has collie into discussion under so many different forms in modern controversy. See JANSEN, Aitxuraus, GRACE, PREDESTINATION, REPROBATION, ORIGINAL SIN, TRADUCIANISM.