Dr. Constantine Cavarnos has written that the eminent eighteenth century Greek monk and scholar (later Archbishop of Cherson) [[Eugenios Voulgaris]] had corresponded<ref>Andreas Koromelas. ''Epistle of Eugenios Voulgaris to Pierre Leclerc''. First Edition. Athens, 1844.</ref> with Pierre Leclerc.<ref>Constantine Cavarnos. ''[http://www.orthodoxinfo.com/ecumenism/Modernism.pdf Orthodox Tradition and Modernism].'' Transl. from the Greek by Patrick G. Barker. Center for Traditionalist Orthodox Studies, Etna, California, 1992.</ref> Because French Jansenism in the eighteenth century had antipapal tendencies, holding to the ecclesiology that bishops are not despots, and that they have to consult their cathedral chapter and the curés in synod, their council of second instance,<ref>John McManners. ''Church and Society in Eighteenth-Century France: Volume 2: the Religion of the People and the Politics of Religion''. Oxford University Press, 1999. pp.671.</ref> this ecclesiology recalls the notion of [[w:Conciliarism|Conciliarism]] as understood in the Orthodox Church, as well as the previous [[w:Conciliarism|Conciliar Movement]] in the Roman Catholic church as expressed at the Councils of Constance in 1414-18, and of Siena in 1423-24. It is natural therefore that Voulgaris and Leclerc had corresponded seeking common ground. In witnessing to Leclerc about Orthodoxy, possibly with the aim of establishing Orthodoxy in the West, he speaks about the miracles, martyrs and other saints of the Orthodox Church from the time of the Schism up to his days; Voulgaris stresses that Orthodoxy has shown forth countless saints, equal to the ancients, and that throughout this whole period she possessed the bounty of miracles unceasingly, so that, as he says, ''"Our Church is continuously glorified and made wondrous by God, no less after the Schism than before it, and up to our times."''<ref>Constantine Cavarnos. ''[http://www.orthodoxinfo.com/ecumenism/Modernism.pdf Orthodox Tradition and Modernism].'' Transl. from the Greek by Patrick G. Barker. Center for Traditionalist Orthodox Studies, Etna, California, 1992.</ref> However, although the Jansenists in general had assailed the [[w:Society of Jesus|Jesuits]] as those responsible for introducing doctrinal novelties, such as the doctrine of papal infallibility, Molinist views of limitless grace, and the devotion to the Sacred Heart<ref>Douglas Bradford Palmer (M.A.). ''[http://www.ohiolink.edu/etd/send-pdf.cgi?osu1090415628 The Republic of Grace: International Jansenism in the Age of Enlightenment and Revolution]''. (Dissertation presented in partial fulfillment of the requirements for the degree Doctor of Philosophy in the Graduate School of the Ohio State University). The Ohio State University, 2004. pp.104-105</ref>, Pierre Leclerc's theology within the Jansenist movement however went further, and was in fact actually closer to the Dutch Protestant Reformed tradition of [[w:Calvinism|Calvanism]] instead.