Pascal's Pensees Part 39

--"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 l.u.s.t. There is no relation between me and G.o.d, 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._[205] Each one creates his G.o.d, 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.

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It seems to me that Jesus Christ only allowed His wounds to be touched after His resurrection: _Noli me tangere._[206] 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.

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"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 G.o.d 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."

SECTION VIII

THE FUNDAMENTALS OF THE CHRISTIAN RELIGION

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... 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 G.o.d'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 G.o.d 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 wors.h.i.+p of a G.o.d 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 G.o.d 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 G.o.d.

The Christian religion, then, teaches men these two truths; that there is a G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d without that of our own wretchedness, and of our own wretchedness without that of G.o.d. But we cannot know Jesus Christ without knowing at the same time both G.o.d and our own wretchedness.

Therefore I shall not undertake here to prove by natural reasons either the existence of G.o.d, 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 G.o.d, I should not think him far advanced towards his own salvation.

The G.o.d of Christians is not a G.o.d 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 G.o.d who exercises His providence over the life and fortunes of men, to bestow on those who wors.h.i.+p Him a long and happy life. That was the portion of the Jews. But the G.o.d of Abraham, the G.o.d of Isaac, the G.o.d of Jacob, the G.o.d of Christians, is a G.o.d of love and of comfort, a G.o.d who fills the soul and heart of those whom He possesses, a G.o.d 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 G.o.d 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 G.o.d 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 h.e.l.l.

If the world existed to instruct man of G.o.d, His divinity would s.h.i.+ne 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 G.o.d 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 ...

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... It is then true that everything teaches man his condition, but he must understand this well. For it is not true that all reveals G.o.d, and it is not true that all conceals G.o.d. 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 G.o.d; unworthy by their corruption capable by their original nature.

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

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If there never had been any appearance of G.o.d, 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 G.o.d, and that men are unworthy of Him.

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