Pensees

Saint Augustine has distinctly said that strength would be taken away from the righteous. But it is by chance that he said it; for it might have happened that the occasion of saying it did not present itself. But his principles make us see that when the occasion for it presented itself, it was impossible that he should not say it, or that he should say anything to the contrary. It is then rather that he was forced to say it, when the occasion presented itself, than that he said it, when the occasion presented itself, the one being of necessity, the other of chance. But the two are all that we can ask.

The elect will be ignorant of their virtues, and the outcast of the greatness of their sins: "Lord, when saw we Thee an hungered, thirsty?" etc.

Romans iii, 27. Boasting is excluded. By what law? Of works? nay, but by faith. Then faith is not within our power like the deeds of the law, and it is given to us in another way.

Comfort yourselves. It is not from yourselves that you should expect grace; but, on the contrary, it is in expecting nothing from yourselves, that you must hope for it.

Every condition, and even the martyrs, have to fear, according to Scripture. The greatest pain of purgatory is the uncertainty of the judgment. Deus absconditus.

John viii. Multi crediderunt in eum. Dicebat ergo Jesus: "Si manseritis ... VERE mei discipuli eritis, et VERITAS LIBERABIT VOS." Responderunt: "Semen Abrahae sumus, et nemini servimus unquam." There is a great difference between disciples and true disciples. We recognise them by telling them that the truth will make them free; for if they answer that they are free, and that it is in their power to come out of slavery to the devil, they are indeed disciples, but not true disciples.

The law has not destroyed nature, but has instructed it; grace has not destroyed the law, but has made it act. Faith received at baptism is the source of the whole life of Christians and of the converted.

Grace will always be in the world, and nature also; so that the former is in some sort natural. And thus there will always be Pelagians, and always Catholics, and always strife; because the first birth makes the one, and the grace of the second birth the other.

The law imposed what it did not give. Grace gives what is imposes.

All faith consists in Jesus Christ and in Adam, and all morality in lust and in grace.

There is no doctrine more appropriate to man than this, which teaches him his double capacity of receiving and of losing grace, because of the double peril to which he is exposed, of despair or of pride.

The philosophers did not prescribe feelings suitable to the two states. They inspired feelings of pure greatness, and that is not man's state. They inspired feelings of pure littleness, and that is not man's state. There must be feelings of humility, not from nature, but from penitence, not to rest in them, but to go on to greatness. There must be feelings of greatness, not from merit, but from grace, and after having passed through humiliation.

Misery induces despair, pride induces presumption. The Incarnation shows man the greatness of his misery by the greatness of the remedy which he required.

The knowledge of God without that of man's misery causes pride. The knowledge of man's misery without that of God causes despair. The knowledge of Jesus Christ constitutes the middle course, because in Him we find both God and our misery.

Jesus Christ is a God whom we approach without pride, and before whom we humble ourselves without despair.

... Not a degradation which renders us incapable of good, nor a holiness exempt from evil.

A person told me one day that on coming from confession he felt great joy and confidence. Another told me that he remained in fear. Whereupon I thought that these two together would make one good man, and that each was wanting in that he had not the feeling of the other. The same often happens in other things.

He who knows the will of his master will be beaten with more blows, because of the power he has by his knowledge. Qui justus est, justificetur adhuc, because of the power he has by justice. From him who has received most, will the greatest reckoning be demanded, because of the power he has by this help.

Scripture has provided passages of consolation and of warning for all conditions. Nature seems to have done the same thing by her two infinities, natural and moral; for we shall always have the higher and the lower, the more clever and the less clever, the most exalted and the meanest, in order to humble our pride, and exalt our humility.

Comminutum cor (Saint Paul). This is the Christian character. Alba has named you, I know you no more (Corneille). That is the inhuman character. The human character is the opposite.

There are only two kinds of men: the righteous who believe themselves sinners; the rest, sinners, who believe themselves righteous.

We owe a great debt to those who point out faults. For they mortify us. They teach us that we have been despised. They do not prevent our being so in the future; for we have many other faults for which we may be despised. They prepare for us the exercise of correction and freedom from fault.

Man is so made that by continually telling him he is a fool he believes it, and by continually telling it to himself he makes himself believe it. For man holds an inward talk with his self alone, which it behoves him to regulate well: Corrumpunt bonos mores colloquia prava. We must keep silent as much as possible and talk with ourselves only of God, whom we know to be true; and thus we convince ourselves of the truth.

Christianity is strange. It bids man recognise that he is vile, even abominable, and bids him desire to be like God. Without such a counterpoise, this dignity would make him horribly vain, or this humiliation would make him terribly abject.

With how little pride does a Christian believe himself united to God! With how little humiliation does he place himself on a level with the worms of earth! A glorious manner to welcome life and death, good and evil!

What difference in point of obedience is there between a soldier and a Carthusian monk? For both are equally under obedience and dependent, both engaged in equally painful exercises. But the soldier always hopes to command, and never attains this, for even captains and princes are ever slaves and dependants; still he ever hopes and ever works to attain this. Whereas the Carthusian monk makes a vow to be always dependent. So they do not differ in their perpetual thraldom, in which both of them always exist, but in the hope, which one always has, and the other never.

The hope which Christians have of possessing an infinite good is mingled with real enjoyment as well as with fear; for it is not as with those who should hope for a kingdom, of which they, being subjects, would have nothing; but they hope for holiness, for freedom from injustice, and they have something of this.

None is so happy as a true Christian, nor so reasonable, virtuous, or amiable.

The Christian religion alone makes man altogether lovable and happy. In honesty, we cannot perhaps be altogether lovable and happy.

Preface. - The metaphysical proofs of God are so remote from the reasoning of men, and so complicated, that they make little impression; and if they should be of service to some, it would be only during the moment that they see such demonstration; but an hour afterwards they fear they have been mistaken. Quod curiositate cognoverunt superbia amiserunt. This is the result of the knowledge of God obtained without Jesus Christ; it is communion without a mediator with the God whom they have known without a mediator. Whereas those who have known God by a mediator know their own wretchedness.

The God of the Christians is a God who makes the soul feel that He is her only good, that her only rest is in Him, that her only delight is in loving Him; and who makes her at the same time abhor the obstacles which keep her back, and prevent her from loving God with all her strength. Self-love and lust, which hinder us, are unbearable to her. Thus God makes her feel that she has this root of self-love which destroys her, and which He alone can cure.

Jesus Christ did nothing but teach men that they loved themselves, that they were slaves, blind, sick, wretched, and sinners; that He must deliver them, enlighten, bless, and heal them; that this would be effected by hating self, and by following Him through suffering and the death on the cross.

Without Jesus Christ man must be in vice and misery; with Jesus Christ man is free from vice and misery; in Him is all our virtue and all our happiness. Apart from Him there is but vice, misery, darkness, death, despair.

We know God only by Jesus Christ. Without this mediator all communion with God is taken away; through Jesus Christ we know God. All those who have claimed to know God, and to prove Him without Jesus Christ, have had only weak proofs. But in proof of Jesus Christ we have the prophecies, which are solid and palpable proofs. And these prophecies, being accomplished and proved true by the event, mark the certainty of these truths, and therefore the divinity of Christ. In Him then, and through Him, we know God. Apart from Him, and without the Scripture, without original sin, without a necessary Mediator promised and come, we cannot absolutely prove God, nor teach right doctrine and right morality. But through Jesus Christ, and in Jesus Christ, we prove God, and teach morality and doctrine. Jesus Christ is then the true God of men. But we know at the same time our wretchedness; for this God is none other than the Saviour of our wretchedness. So we can only know God well by knowing our iniquities. Therefore those who have known God, without knowing their wretchedness, have not glorified Him, but have glorified themselves. Quia ... non cognovit per sapientiam ... placuit Deo per stultitiam praedicationis salvos facere.

Not only do we know God by Jesus Christ alone, but we know ourselves only by Jesus Christ. We know life and death only through Jesus Christ. Apart from Jesus Christ, we do not know what is our life, nor our death, nor God, nor ourselves. Thus without the Scripture, which has Jesus Christ alone for its object, we know nothing, and see only darkness and confusion in the nature of God, and in our own nature.

It is not only impossible but useless to know God without Jesus Christ. They have not departed from Him, but approached; they have not humbled themselves, but ... Quo quisque optimus est, pessimus, si hoc ipsum, quod optimus est, adscribat sibi.

I love poverty because He loved it. I love riches because they afford me the means of helping the very poor. I keep faith with everybody; I do not render evil to those who wrong me, but I wish them a lot like mine, in which I receive neither evil nor good from men. I try to be just, true, sincere, and faithful to all men; I have a tender heart for those to whom God has more closely united me; and whether I am alone, or seen of men, I do all my actions in the sight of God, who must judge of them, and to whom I have consecrated them all. These are my sentiments; and every day of my life I bless my Redeemer, who has implanted them in me, and who, of a man full of weakness, of miseries, of lust, of pride, and of ambition, has made a man free from all these evils by the power of His grace, to which all the glory of it is due, as of myself I have only misery and error.

Dignior plagis quam osculis non timeo quia amo.

The Sepulchre of Jesus Christ. - Jesus Christ was dead, but seen on the Cross. He was dead, and hidden in the Sepulchre. Jesus Christ was buried by the saints alone. Jesus Christ wrought no miracle at the Sepulchre. Only the saints entered it. It is there, not on the Cross, that Jesus Christ takes a new life. It is the last mystery of the Passion and the Redemption. Jesus Christ had nowhere to rest on earth but in the Sepulchre. His enemies only ceased to persecute Him at the Sepulchre.

The Mystery of Jesus. - Jesus suffers in His passions the torments which men inflict upon Him; but in His agony He suffers the torments which He inflicts on Himself; turbare semetipsum. This is a suffering from no human, but an almighty hand, for He must be almighty to bear it. Jesus seeks some comfort at least in His three dearest friends, and they are asleep. He prays them to bear with Him for a little, and they leave Him with entire indifference, having so little compassion that it could not prevent their sleeping even for a moment. And thus Jesus was left alone to the wrath of God. Jesus is alone on the earth, without any one not only to feel and share His suffering, but even to know of it; He and Heaven were alone in that knowledge. Jesus is in a garden, not of delight as the first Adam, where he lost himself and the whole human race, but in one of agony, where He saved Himself and the whole human race. He suffers this affliction and this desertion in the horror of night. I believe that Jesus never complained but on this single occasion; but then He complained as if he could no longer bear His extreme suffering. "My soul is sorrowful, even unto death."

Jesus seeks companionship and comfort from men. This is the sole occasion in all His life, as it seems to me. But He receives it not, for His disciples are asleep. Jesus will be in agony even to the end of the world. We must not sleep during that time. Jesus, in the midst of this universal desertion, including that of His own friends chosen to watch with Him, finding them asleep, is vexed because of the danger to which they expose, not Him, but themselves; He cautions them for their own safety and their own good, with a sincere tenderness for them during their ingratitude, and warns them that the spirit is willing and the flesh weak. Jesus, finding them still asleep, without being restrained by any consideration for themselves or for Him, has the kindness not to waken them, and leaves them in repose. Jesus prays, uncertain of the will of His Father, and fears death; but, when He knows it, He goes forward to offer Himself to death. Eamus. Processit (John). Jesus asked of men and was not heard. Jesus, while His disciples slept, wrought their salvation. He has wrought that of each of the righteous while they slept, both in their nothingness before their birth, and in their sins after their birth. He prays only once that the cup pass away, and then with submission; and twice that it come if necessary. Jesus is weary.

Jesus, seeing all His friends asleep and all His enemies wakeful, commits Himself entirely to His Father. Jesus does not regard in Judas his enmity, but the order of God, which He loves and admits, since He calls him friend. Jesus tears Himself away from His disciples to enter into His agony; we must tear ourselves away from our nearest and dearest to imitate Him. Jesus being in agony and in the greatest affliction, let us pray longer. We implore the mercy of God, not that He may leave us at peace in our vices, but that He may deliver us from them. If God gave us masters by His own hand, oh! how necessary for us to obey them with a good heart! Necessity and events follow infallibly. - "Console thyself, thou wouldst not seek Me, if thou hadst not found Me. "I thought of thee in Mine agony, I have sweated such drops of blood for thee. "It is tempting Me rather than proving thyself, to think if thou wouldst do such and such a thing on an occasion which has not happened; I shall act in thee if it occur. "Let thyself be guided by My rules; see how well I have led the Virgin and the saints who have let Me act in them. "The Father loves all that I do.

"Dost thou wish that it always cost Me the blood of My humanity, without thy shedding tears? "Thy conversion is My affair; fear not, and pray with confidence as for Me. "I am present with thee by My Word in Scripture, by My Spirit in the Church and by inspiration, by My power in the priests, by My prayer in the faithful. "Physicians will not heal thee, for thou wilt die at last. But it is I who heal thee, and make the body immortal. "Suffer bodily chains and servitude, I deliver thee at present only from spiritual servitude. "I am more a friend to thee than such and such an one, for I have done for thee more than they, they would not have suffered what I have suffered from thee, and they would not have died for thee as I have done in the time of thine infidelities and cruelties, and as I am ready to do, and do, among my elect and at the Holy Sacrament." "If thou knewest thy sins, thou wouldst lose heart." - I shall lose it then, Lord, for on Thy assurance I believe their malice.

- "No, for I, by whom thou learnest, can heal thee of them, and what I say to thee is a sign that I will heal thee. In proportion to thy expiation of them, thou wilt know them, and it will be said to thee: 'Behold, thy sins are forgiven thee.' Repent, then, for thy hidden sins, and for the secret malice of those which thou knowest." - Lord, I give Thee all. - "I love thee more ardently than thou hast loved thine abominations, ut immundus pro luto. "To Me be the glory, not to thee, worm of the earth. "Ask thy confessor, when My own words are to thee occasion of evil, vanity, or curiosity." - I see in me depths of pride, curiosity, and lust. There is no relation between me and God, nor Jesus Christ the Righteous. But He has been made sin for me; all Thy scourges are fallen upon Him. He is more abominable than I, and, far from abhorring me, He holds Himself honoured that I go to Him and succour Him. But He has healed Himself, and still more so will He heal me. I must add my wounds to His, and join myself to Him; and He will save me in saving Himself. But this must not be postponed to the future.

Eritis sicut dii scientes bonum et malum. Each one creates his god, when judging, "This is good or bad"; and men mourn or rejoice too much at events. Do little things as though they were great, because of the majesty of Jesus Christ who does them in us, and who lives our life; and do the greatest things as though they were little and easy, because of His omnipotence.

It seems to me that Jesus Christ only allowed His wounds to be touched after His resurrection: Noli me tangere. We must unite ourselves only to His sufferings. At the Last Supper He gave Himself in communion as about to die; to the disciples at Emmaus as risen from the dead; to the whole Church as ascended into heaven.

"Compare not thyself with others, but with Me. If thou dost not find Me in those with whom thou comparest thyself, thou comparest thyself to one who is abominable. If thou findest Me in them, compare thyself to Me. But whom wilt thou compare? Thyself, or Me in thee? If it is thyself, it is one who is abominable. If it is I, thou comparest Me to Myself. Now I am God in all. "I speak to thee, and often counsel thee, because thy director cannot speak to thee, for I do not want thee to lack a guide. "And perhaps I do so at his prayers, and thus he leads thee without thy seeing it. Thou wouldst not seek Me, if thou didst not possess Me. "Be not therefore troubled."

THE FUNDAMENTALS OF THE CHRISTIAN RELIGION

... Men blaspheme what they do not know. The Christian religion consists in two points. It is of equal concern to men to know them, and it is equally dangerous to be ignorant to them. And it is equally of God's mercy that He has given indications of both. And yet they take occasion to conclude that one of these points does not exist, from that which should have caused them to infer the other. The sages who have said there is only one God have been persecuted, the Jews were hated, and still more the Christians. They have seen by the light of nature that if there be a true religion on earth, the course of all things must tend to it as to a centre. The whole course of things must have for its object the establishment and the greatness of religion. Men must have within them feelings suited to what religion teaches us. And, finally, religion must so be the object and centre to which all things tend, that whoever knows the principles of religion can give an explanation both of the whole nature of man in particular, and of the whole course of the world in general.

And on this ground they take occasion to revile the Christian religion, because they misunderstand it. They imagine that it consists simply in the worship of a God considered as great, powerful, and eternal; which is strictly deism, almost as far removed from the Christian religion as atheism, which is its exact opposite. And thence they conclude that this religion is not true, because they do not see that all things concur to the establishment of this point, that God does not manifest Himself to men with all the evidence which He could show. But let them conclude what they will against deism, they will conclude nothing against the Christian religion, which properly consists in the mystery of the Redeemer, who, uniting in Himself the two natures, human and divine, has redeemed men from the corruption of sin in order to reconcile them in His divine person to God.

The Christian religion, then, teaches men these two truths; that there is a God whom men can know, and that there is a corruption in their nature which renders them unworthy of Him. It is equally important to men to know both these points; and it is equally dangerous for man to know God without knowing his own wretchedness, and to know his own wretchedness without knowing the Redeemer who can free him from it. The knowledge of only one of these points gives rise either to the pride of philosophers, who have known God, and not their own wretchedness, or to the despair of atheists, who know their own wretchedness, but not the Redeemer. And, as it is alike necessary to man to know these two points, so is it alike merciful of God to have made us know them. The Christian religion does this; it is in this that it consists. Let us herein examine the order of the world, and see if all things do not tend to establish these two chief points of this religion: Jesus Christ is the end of all, and the centre to which all tends. Whoever knows Him knows the reason of everything.

Those who fall into error err only through failure to see one of these two things. We can then have an excellent knowledge of God without that of our own wretchedness, and of our own wretchedness without that of God. But we cannot know Jesus Christ without knowing at the same time both God and our own wretchedness. Therefore I shall not undertake here to prove by natural reasons either the existence of God, or the Trinity, or the immortality of the soul, or anything of that nature; not only because I should not feel myself sufficiently able to find in nature arguments to convince hardened atheists, but also because such knowledge without Jesus Christ is useless and barren. Though a man should be convinced that numerical proportions are immaterial truths, eternal and dependent on a first truth, in which they subsist, and which is called God, I should not think him far advanced towards his own salvation.

The God of Christians is not a God who is simply the author of mathematical truths, or of the order of the elements; that is the view of heathens and Epicureans. He is not merely a God who exercises His providence over the life and fortunes of men, to bestow on those who worship Him a long and happy life. That was the portion of the Jews. But the God of Abraham, the God of Isaac, the God of Jacob, the God of Christians, is a God of love and of comfort, a God who fills the soul and heart of those whom He possesses, a God who makes them conscious of their inward wretchedness, and His infinite mercy, who unites Himself to their inmost soul, who fills it with humility and joy, with confidence and love, who renders them incapable of any other end than Himself. All who seek God without Jesus Christ, and who rest in nature, either find no light to satisfy them, or come to form for themselves a means of knowing God and serving Him without a mediator. Thereby they fall either into atheism, or into deism, two things which the Christian religion abhors almost equally. Without Jesus Christ the world would not exist; for it should needs be either that it would be destroyed or be a hell.

If the world existed to instruct man of God, His divinity would shine through every part in it in an indisputable manner; but as it exists only by Jesus Christ, and for Jesus Christ, and to teach men both their corruption and their redemption, all displays the proofs of these two truths. All appearance indicates neither a total exclusion nor a manifest presence of divinity, but the presence of a God who hides Himself. Everything bears this character. ... Shall he alone who knows his nature know it only to be miserable? Shall he alone who knows it be alone unhappy? ... He must not see nothing at all, nor must he see sufficient for him to believe he possesses it; but he must see enough to know that he has lost it. For to know of his loss, he must see and not see; and that is exactly the state in which he naturally is. ... Whatever part he takes, I shall not leave him at rest ...

... It is then true that everything teaches man his condition, but he must understand this well. For it is not true that all reveals God, and it is not true that all conceals God. But it is at the same time true that He hides Himself from those who tempt Him, and that He reveals Himself to those who seek Him, because men are both unworthy and capable of God; unworthy by their corruption capable by their original nature.

What shall we conclude from all our darkness, but our unworthiness?

If there never had been any appearance of God, this eternal deprivation would have been equivocal, and might have as well corresponded with the absence of all divinity, as with the unworthiness of men to know Him; but His occasional, though not continual, appearances remove the ambiguity, If He appeared once, He exists always; and thus we cannot but conclude both that there is a God, and that men are unworthy of Him.

We do not understand the glorious state of Adam, nor the nature of his sin, nor the transmission of it to us. These are matters which took place under conditions of a nature altogether different from our own, and which transcend our present understanding. The knowledge of all this is useless to us as a means of escape from it; and all that we are concerned to know, is that we are miserable, corrupt, separated from God, but ransomed by Jesus Christ, whereof we have wonderful proofs on earth. So the two proofs of corruption and redemption are drawn from the ungodly, who live in indifference to religion, and from the Jews who are irreconcilable enemies.

There are two ways of proving the truths of our religion; one by the power of reason, the other by the authority of him who speaks. We do not make use of the latter, but of the former. We do not say, "This must be believed, for Scripture, which says it, is divine." But we say that it must be believed for such and such a reason, which are feeble arguments, as reason may be bent to everything.

There is nothing on earth that does not show either the wretchedness of man, or the mercy of God; either the weakness of man without God, or the strength of man with God.

It will be one of the confusions of the damned to see that they are condemned by their own reason, by which they claimed to condemn the Christian religion.

The prophecies, the very miracles and proofs of our religion, are not of such a nature that they can be said to be absolutely convincing. But they are also of such a kind that it cannot be said that it is unreasonable to believe them. Thus there is both evidence and obscurity to enlighten some and confuse others. But the evidence is such that it surpasses, or at least equals, the evidence to the contrary; so that it is not reason which can determine men not to follow it, and thus it can only be lust or malice of heart. And by this means there is sufficient evidence to condemn, and insufficient to convince; so that it appears in those who follow it, that it is grace, and not reason, which makes them follow it; and in those who shun it, that it is lust, not reason, which makes them shun it. Vere discipuli, vere Israelita, vere liberi, vere cibus.

Recognise, then, the truth of religion in the very obscurity of religion, in the little light we have of it, and in the indifference which we have to knowing it.

We understand nothing of the works of God, if we do not take as a principle that He has willed to blind some, and enlighten others.

The two contrary reasons. We must begin with that; without that we understand nothing, and all is heretical; and we must even add at the end of each truth that the opposite truth is to be remembered.

Objection. The Scripture is plainly full of matters not dictated by the Holy Spirit. - Answer. Then they do not harm faith. - Objection. But the Church has decided that all is of the Holy Spirit. - Answer. I answer two things: first, the Church has not so decided; secondly, if she should so decide, it could be maintained. Do you think that the prophecies cited in the Gospel are related to make you believe? No, it is to keep you from believing.

Canonical. - The heretical books in the beginning of the Church serve to prove the canonical.

To the chapter on the Fundamentals must be added that on Typology touching the reason of types: why Jesus Christ was prophesied as to His first coming; why prophesied obscurely as to the manner.

The reason why. Types. - [They had to deal with a carnal people and to render them the depositary of the spiritual covenant.] To give faith to the Messiah, it was necessary there should have been precedent prophecies, and that these should be conveyed by persons above suspicion, diligent, faithful, unusually zealous, and known to all the world.

To accomplish all this, God chose this carnal people, to whom He entrusted the prophecies which foretell the Messiah as a deliverer, and as a dispenser of those carnal goods which this people loved. And thus they have had an extraordinary passion for their prophets, and, in sight of the whole world, have had charge of these books which foretell their Messiah, assuring all nations that He should come, and in the way foretold in the books, which they held open to the whole world. Yet this people, deceived by the poor and ignominious advent of the Messiah, have been His most cruel enemies. So that they, the people least open to suspicion in the world of favouring us, the most strict and most zealous that can be named for their law and their prophets, have kept the books incorrupt. Hence those who have rejected and crucified Jesus Christ, who has been to them an offence, are those who have charge of the books which testify of Him, and state that He will be an offence and rejected. Therefore they have shown it was He by rejecting Him, and He has been alike proved both by the righteous Jews who received Him, and by the unrighteous who rejected Him, both facts having been foretold.

Wherefore the prophecies have a hidden and spiritual meaning, to which this people were hostile, under the carnal meaning which they loved. If the spiritual meaning had been revealed, they would not have loved it, and, unable to bear it, they would not have been zealous of the preservation of their books and their ceremonies; and if they had loved these spiritual promises, and had preserved them incorrupt till the time of the Messiah, their testimony would have had no force, because they had been his friends. Therefore it was well that the spiritual meaning should be concealed; but, on the other hand, if this meaning had been so hidden as not to appear at all, it could not have served as a proof of the Messiah. What then was done? In a crowd of passages it has been hidden under the temporal meaning, and in a few has been clearly revealed; besides that the time and the state of the world have been so clearly foretold that it is clearer than the sun. And in some places this spiritual meaning is so clearly expressed, that it would require a blindness like that which the flesh imposes on the spirit when it is subdued by it, not to recognise it.

See, then, what has been the prudence of God. This meaning is concealed under another in an infinite number of passages, and in some, though rarely, it is revealed; but yet so that the passages in which it is concealed are equivocal, and can suit both meanings; whereas the passages where it is disclosed are unequivocal, and can only suit the spiritual meaning. So that this cannot lead us into error, and could only be misunderstood by so carnal a people. For when blessings are promised in abundance, what was to prevent them from understanding the true blessings, but their covetousness, which limited the meaning to worldly goods? But those whose only good was in God referred them to God alone. For there are two principles, which divide the wills of men, covetousness and charity. Not that covetousness cannot exist along with faith in God, nor charity with worldly riches; but covetousness uses God, and enjoys the world, and charity is the opposite. Now the ultimate end gives names to things. All which prevents us from attaining it, is called an enemy to us. Thus the creatures, however good, are the enemies of the righteous, when they turn them away from God, and God Himself is the enemy of those whose covetousness He confounds.

Thus as the significance of the word "enemy" is dependent on the ultimate end, the righteous understood by it their passions, and the carnal the Babylonians; and so these terms were obscure only for the unrighteous. And this is what Isaiah says: Signa legem in electis meis, and that Jesus Christ shall be a stone of stumbling. But, "Blessed are they who shall not be offended in him." Hosea, ult., says excellently, "Where is the wise? and he shall understand what I say. The righteous shall know them, for the ways of God are right; but the transgressors shall fall therein."

Hypothesis that the apostles were impostors. - The time clearly, the manner obscurely. - Five typical proofs. {1600 prophets. 2000 { { 400 scattered.

Blindness of Scripture. - "The Scripture," said the Jews, "says that we shall not know whence Christ will come (John vii, 27, and xii, 34). The Scripture says that Christ abideth for ever, and He said that He should die." Therefore, says Saint John, they believed not, though He had done so many miracles, that the word of Isaiah might be fulfilled: "He hath blinded them," etc.

Greatness. - Religion is so great a thing that it is right that those who will not take the trouble to seek it, if it be obscure, should be deprived of it. Why, then, do any complain, if it be such as can be found by seeking?

All things work together for good to the elect, even the obscurities of Scripture; for they honour them because of what is divinely clear. And all things work together for evil to the rest of the world, even what is clear; for they revile such, because of the obscurities which they do not understand.

The general conduct of the world towards the Church: God willing to blind and to enlighten. - The event having proved the divinity of these prophecies, the rest ought to be believed. And thereby we see the order of the world to be of this kind. The miracles of the Creation and the Deluge being forgotten, God sends the law and the miracles of Moses, the prophets who prophesied particular things; and to prepare a lasting miracle, He prepares prophecies and their fulfilment; but, as the prophecies could be suspected, He desires to make them above suspicion, etc.

God has made the blindness of this people subservient to the good of the elect.

There is sufficient clearness to enlighten the elect, and sufficient obscurity to humble them. There is sufficient obscurity to blind the reprobate, and sufficient clearness to condemn them, and make them inexcusable. - Saint Augustine, Montaigne, Sebond. The genealogy of Jesus Christ in the Old Testament is intermingled with so many others that are useless, that it cannot be distinguished. If Moses had kept only the record of the ancestors of Christ, that might have been too plain. If he had not noted that of Jesus Christ, it might not have been sufficiently plain. But, after all, whoever looks closely sees that of Jesus Christ expressly traced through Tamar, Ruth, etc. Those who ordained these sacrifices, knew their uselessness; those who have declared their uselessness, have not ceased to practise them. If God had permitted only one religion, it had been too easily known; but when we look at it closely, we clearly discern the truth amidst this confusion. The premiss. - Moses was a clever man. If, then, he ruled himself by his reason, he would say nothing clearly which was directly against reason. Thus all the very apparent weaknesses are strength. Example; the two genealogies in Saint Matthew and Saint Luke. What can be clearer than that this was not concerted?

God (and the Apostles), foreseeing that the seeds of pride would make heresies spring up, and being unwilling to give them occasion to arise from correct expressions, has put in Scripture and the prayers of the Church contrary words and sentences to produce their fruit in time. So in morals He gives charity, which produces fruits contrary to lust.

Nature has some perfections to show that she is the image of God, and some defects to show that she is only His image.

God prefers rather to incline the will than the intellect. Perfect clearness would be of use to the intellect, and would harm the will. To humble pride.

We make an idol of truth itself; for truth apart from charity is not God, but His image and idol, which we must neither love nor worship; and still less must we love or worship its opposite, namely, falsehood. I can easily love total darkness; but if God keeps me in a state of semi-darkness, such partial darkness displeases me, and, because I do not see therein the advantage of total darkness, it is unpleasant to me. This is a fault, and a sign that I make for myself an idol of darkness, apart from the order of God. Now only His order must be worshipped.

The feeble-minded are people who know the truth, but only affirm it so far as consistent with their own interest. But, apart from that, they renounce it.

The world exists for the exercise of mercy and judgment, not as if men were placed in it out of the hands of God, but as hostile to God; and to them He grants by grace sufficient light, that they may return to Him, if they desire to seek and follow Him; and also that they may be punished, if they refuse to seek or follow Him.

That God has willed to hide Himself. - If there were only one religion, God would indeed be manifest. The same would be the case, if there were no martyrs but in our religion. God being thus hidden, every religion which does not affirm that God is hidden, is not true; and every religion which does not give the reason of it, is not instructive. Our religion does, all this: Vere tu es Deus absconditus.

If there were no obscurity, man would not be sensible of his corruption; if there were no light, man would not hope for a remedy. Thus, it is not only fair, but advantageous to us, that God be partly hidden and partly revealed; since it is equally dangerous to man to know God without knowing his own wretchedness, and to know his own wretchedness without knowing God.

This religion, so great in miracles, saints, blameless Fathers, learned and great witnesses, martyrs, established kings as David, and Isaiah, a prince of the blood, and so great in science, after having displayed all her miracles and all her wisdom, rejects all this, and declares that she has neither wisdom nor signs, but only the cross and foolishness. For those, who, by these signs and that wisdom, have deserved your belief, and who have proved to you their character, declare to you that nothing of all this can change you, and render you capable of knowing and loving God, but the power of the foolishness of the cross without wisdom and signs, and not the signs without this power. Thus our religion is foolish in respect to the effective cause, and wise in respect to the wisdom which prepares it.

Our religion is wise and foolish. Wise, because it is the most learned, and the most founded on miracles, prophecies, etc. Foolish, because it is not all this which makes us belong to it. This makes us indeed condemn those who do not belong to it; but it does not cause belief in those who do belong to it. It is the cross that makes them believe, ne evacuata sit crux. And so Saint Paul, who came with wisdom and signs, says that he has come neither with wisdom nor with signs; for he came to convert. But those who come only to convince, can say that they come with wisdom and with signs.

On the fact that the Christian religion is not the only religion. - So far is this from being a reason for believing that it is not the true one, that, on the contrary, it makes us see that it is so.

Men must be sincere in all religions; true heathens, true Jews, true Christians.

J. C. Heathens __|__ Mahomet \ / Ignorance of God.

The falseness of other religions. - They have no witnesses. Jews have. God defies other religions to produce such signs: Isaiah xliii, 9; xliv, 8.

History of China.-I believe only the histories, whose witnesses got themselves killed. [Which is the more credible of the two, Moses or China?] It is not a question of seeing this summarily. I tell you there is in it something to blind, and something to enlighten. By this one word I destroy all your reasoning. "But China obscures," say you; and I answer, "China obscures, but there is clearness to be found; seek it." Thus all that you say makes for one of the views, and not at all against the other. So this serves, and does no harm. We must then see this in detail; we must put the papers on the table.

Against the history of China. The historians of Mexico, the five suns, of which the last is only eight hundred years old. The difference between a book accepted by a nation, and one which makes a nation.

Mahomet was without authority. His reasons then should have been very strong, having only their own force. What does he say then, that we must believe him?

The Psalms are chanted throughout the whole world. Who renders testimony to Mahomet? Himself. Jesus Christ desires His own testimony to be as nothing. The quality of witnesses necessitates their existence always and everywhere; and he, miserable creature, is alone.

Against Mahomet. - The Koran is not more of Mahomet than the Gospel is of Saint Matthew, for it is cited by many authors from age to age. Even its very enemies, Celsus and Porphyry, never denied it. The Koran says Saint Matthew was an honest man. Therefore Mahomet was a false prophet for calling honest men wicked, or for not agreeing with what they have said of Jesus Christ.

It is not by that which is obscure in Mahomet, and which may be interpreted in a mysterious sense, that I would have him judged, but by what is clear, as his paradise and the rest. In that he is ridiculous. And since what is clear is ridiculous, it is not right to take his obscurities for mysteries. It is not the same with the Scripture. I agree that there are in it obscurities as strange as those of Mahomet; but there are admirably clear passages, and the prophecies are manifestly fulfilled. The cases are therefore not on a par. We must not confound, and put on one level things which only resemble each other in their obscurity, and not in the clearness, which requires us to reverence the obscurities.