Such doctrines have a marked analogy to those of Calvin; but in many ways Jansen differed widely from the Protestants. He vehemently rejected their doctrine of justification by faith; conversion might be instantaneous, but it was only the beginning of a long and gradual process of justification. Secondly, although the one thing necessary in religion was a personal relation of the human soul to its maker, Jansen held that that relation was only possible in and through the Roman Church. Herein he was following Augustine, who had managed to couple together a high theory of church authority and sacramental grace with a strongly personal religion. But the circumstances of the 17th century were not those of the 5th; and Jansen landed his followers in an inextricable confusion. What were they to do, when the outward church said one thing, and the inward voice said another? Some time went by, however, before the two authorities came into open conflict. Jansen's ideas were popularized in France by his friend Du Vergier, abbot of St Cyran; and he dwelt mainly on the practical side of the matter--on the necessity of conversion and love of God, as the basis of the religious life. This brought him into conflict with the Jesuits, whom he accused of giving absolution much too easily, without any serious inquiry into the dispositions of their penitent. His views are expounded at length by his disciple, Antoine Arnauld, in a book on _Frequent Communion_ (1643). This book was the first manifestation of Jansenism to the general public in France, and raised a violent storm. But many divines supported Arnauld; and no official action was taken against his party till 1649. In that year the Paris University condemned five propositions from Jansen's _Augustinus_, all relative to predestination. This censure, backed by the signatures of eighty-five bishops, was sent up to Rome for endorsement; and in 1653 Pope Innocent X. declared all five propositions heretical.