M. Propositions of Paschasius Quesnel, condemned by Clement XI, in the Constitution Unigenitus, etc., September 8, 1713

38. The sinner is not free except for evil, without the grace of the Liberator.

39. The will which grace does not prevent has nothing of light except for going astray, nothing of ardor except for casting itself headlong, nothing of strength except for wounding itself; it is capable of every evil, and incapable of every good.

40. Without grace, we can love nothing except unto our condemnation.

41. Every knowledge of God, even natural, even in ethnic philosophers, cannot come except from God; and without grace it produces nothing except presumption, vanity, and opposition to God himself in place of affections of adoration, gratitude, and love.

45. When the love of God no longer reigns in the heart of sinners, it is necessary that carnal cupidity reign in it, and corrupt all its actions.

46. Cupidity or charity makes the use of the senses good or evil.

47. Obedience to the law ought to flow from the fountain, and this fountain is charity. When the love of God is its interior principle, and the glory of God its end, then what appears exteriorly is pure; otherwise it is nothing but hypocrisy or false justice.

49. As there is no sin without love of ourselves, so there is no good work without love of God.

53. Charity alone makes Christian actions in a Christian manner by relation to God and Jesus Christ.

59. The prayer of the impious is a new sin; and what God grants to them is a new judgment upon them.

60. If fear of punishment alone animates penance, the more violent it is, the more it leads to despair.

61. Fear only restrains the hand; but the heart is addicted to sin as long as it is not led by the love of justice.

62. He who abstains from evil only by fear of punishment commits it in his heart, and is already guilty before God.

63. The baptized person is still under the law like a Jew if he does not fulfill the law, or fulfills it from fear alone.

64. Under the curse of the law, good is never done, because one sins either by doing evil, or by avoiding it only on account of fear.

66. He who wishes to approach God ought neither to come to him with brutal passions, nor to be led by natural instinct or by fear as beasts are, but by Faith and by love, as sons.

67. Servile fear represents God to itself only as a hard, imperious, unjust, intractable Lord.

71. A man, for his own preservation, can dispense himself from that law which God established for his utility.

79. It is useful and necessary at every time, in every place, and for every kind of persons to study and know the spirit, piety, and mysteries of Sacred Scripture.

80. The reading of Sacred Scripture is for all.

81. The obscurity of the Holy Word of God is not for laymen a reason for dispensing themselves from reading it.

82. The Lord's day ought to be sanctified by Christians by readings of piety, and above all of the Holy Scriptures. It is harmful to wish to withdraw a Christian from this reading.

84. To snatch the New Testament from the hands of Christians, or to keep it closed to them by taking away from them the way of understanding it, is to close the mouth of Christ to them.

85. To forbid Christians the reading of Sacred Scripture, especially of the Gospel, is to forbid the use of light to the sons of light, and to make them suffer a certain kind of excommunication.

86. To take away from the simple people this consolation, of joining their voice to the voice of the whole Church, is a use contrary to apostolic practice and to the intention of God.

87. It is a mode full of wisdom, light, and charity to give souls time to bear with humility and to feel the state of sin, to ask for the spirit of penance and contrition, and to begin at least to satisfy the justice of God before they are reconciled.

88. We are ignorant of what sin and true penance are when we wish to be restored immediately to the possession of those goods of which sin stripped us, and when we refuse to bear the confusion of that separation.

Declared and condemned respectively as false, captious, ill-sounding, offensive to pious ears, scandalous, pernicious, rash, injurious to the Church and its practice, contumelious not only against the Church but also against secular powers, seditious, impious, blasphemous, suspected of heresy, and savoring of heresy itself, as well as favoring heretics and heresies and also schism, erroneous, next to heresy, several times condemned, and finally heretical, and manifestly renewing various heresies, and especially those which are contained in the famous propositions of Jansenius, and indeed in that sense in which these were accepted when condemned.