This false teaching inspired the famous “five propositions” of Jansenius, to-wit: (1) Man is unable to keep some of God’s commandments for want of grace; (2) In the state of fallen nature no one ever resists interior grace; (3) To merit or demerit in the state of fallen nature it is sufficient to be free from external constraint; (4) The Semipelagian heresy consisted in assuming the existence of a grace which man may either obey or resist; and (5) Christ did not die for all men, but solely for the predestined. These propositions were condemned as heretical by Pope Innocent X in his dogmatic Bull “_Cum occasione_,” of May 31, 1653. All five are implicitly contained in the second, _viz._: In the state of fallen nature no one ever resists interior grace. “If it is true that fallen man never resists interior grace (second proposition), it follows that a just man who violates a commandment of God has not had the grace to observe it, that he therefore transgressed it through inability to fulfil it (first proposition). If, however, he has sinned and thus incurred demerit, it is clear that the liberty of indifference is not a requisite condition of demerit, and what is said of demerit is likewise true of its correlative, merit (third proposition). On the other hand, if grace is wanting to the just whenever they fall, it is wanting still more to sinners; it is therefore impossible to maintain that the death of Jesus Christ assured to every man the graces necessary for salvation (fifth proposition). As a further consequence, the Semipelagians were in error in admitting the universal distribution of a grace which may be resisted (fourth proposition).”(689) 2. THE TEACHING OF THE CHURCH PROVED FROM REVELATION.—Far from favoring the determinism of the Reformers and of Jansenius, the Bible and Tradition positively contradict the contention that free-will is overpowered by grace. a) The operation of grace and the liberty of the will never appear in Sacred Scripture as mutually exclusive, but invariably as coöperating factors, though sometimes the one is emphasized, and sometimes the other, according to the purpose the sacred writer happens to have in view. The Council of Trent expressly calls attention to this:(690) “When it is said in the sacred writings, ‘Turn ye to me, and I will turn to you,’(691) we are admonished of our liberty; and when we answer: ‘Convert us, O God, to thee, and we shall be converted,’(692) we confess that we are forestalled by the grace of God.”