MORALITY AND DOCTRINE
425
_Second part.--That man without faith cannot know the true good, nor
justice._
All men seek happiness. This is without exception. Whatever different
means they employ, they all tend to this end.[159] The cause of some
going to war, and of others avoiding it, is the same desire in both,
attended with different views. The will never takes the least step but
to this object. This is the motive of every action of every man, even of
those who hang themselves.
And yet after such a great number of years, no one without faith has
reached the point to which all continually look. All complain, princes
and subjects, noblemen and commoners, old and young, strong and weak,
learned and ignorant, healthy and sick, of all countries, all times, all
ages, and all conditions.
A trial so long, so continuous, and so uniform, should certainly
convince us of our inability to reach the good by our own efforts. But
example teaches us little. No resemblance is ever so perfect that there
is not some slight difference; and hence we expect that our hope will
not be deceived on this occasion as before. And thus, while the present
never satisfies us, experience dupes us, and from misfortune to
misfortune leads us to death, their eternal crown.
What is it then that this desire and this inability proclaim to us, but
that there was once in man a true happiness of which there now remain to
him only the mark and empty trace, which he in vain tries to fill from
all his surroundings, seeking from things absent the help he does not
obtain in things present? But these are all inadequate, because the
infinite abyss can only be filled by an infinite and immutable object,
that is to say, only by God Himself.
He only is our true good, and since we have forsaken Him, it is a
strange thing that there is nothing in nature which has not been
serviceable in taking His place; the stars, the heavens, earth, the
elements, plants, cabbages, leeks, animals, insects, calves, serpents,
fever, pestilence, war, famine, vices, adultery, incest. And since man
has lost the true good, everything can appear equally good to him, even
his own destruction, though so opposed to God, to reason, and to the
whole course of nature.
Some seek good in authority, others in scientific research, others in
pleasure. Others, who are in fact nearer the truth, have considered it
necessary that the universal good, which all men desire, should not
consist in any of the particular things which can only be possessed by
one man, and which, when shared, afflict their possessor more by the
want of the part he has not, than they please him by the possession of
what he has. They have learned that the true good should be such as all
can possess at once, without diminution and without envy, and which no
one can lose against his will. And their reason is that this desire
being natural to man, since it is necessarily in all, and that it is
impossible not to have it, they infer from it ...
426
True nature being lost, everything becomes its own nature; as the true
good being lost, everything becomes its own true good.
427
Man does not know in what rank to place himself. He has plainly gone
astray, and fallen from his true place without being able to find it
again. He seeks it anxiously and unsuccessfully everywhere in
impenetrable darkness.
428
If it is a sign of weakness to prove God by nature, do not despise
Scripture; if it is a sign of strength to have known these
contradictions, esteem Scripture.
429
The vileness of man in submitting himself to the brutes, and in even
worshipping them.
430
_For Port Royal. The beginning, after having explained the
incomprehensibility._--The greatness and the wretchedness of man are so
evident that the true religion must necessarily teach us both that there
is in man some great source of greatness, and a great source of
wretchedness. It must then give us a reason for these astonishing
contradictions.
In order to make man happy, it must prove to him that there is a God;
that we ought to love Him; that our true happiness is to be in Him, and
our sole evil to be separated from Him; it must recognise that we are
full of darkness which hinders us from knowing and loving Him; and that
thus, as our duties compel us to love God, and our lusts turn us away
from Him, we are full of unrighteousness. It must give us an explanation
of our opposition to God and to our own good. It must teach us the
remedies for these infirmities, and the means of obtaining these
remedies. Let us therefore examine all the religions of the world, and
see if there be any other than the Christian which is sufficient for
this purpose.
Shall it be that of the philosophers, who put forward as the chief good,
the good which is in ourselves? Is this the true good? Have they found
the remedy for our ills? Is man's pride cured by placing him on an
equality with God? Have those who have made us equal to the brutes, or
the Mahommedans who have offered us earthly pleasures as the chief good
even in eternity, produced the remedy for our lusts? What religion,
then, will teach us to cure pride and lust? What religion will in fact
teach us our good, our duties, the weakness which turns us from them,
the cause of this weakness, the remedies which can cure it, and the
means of obtaining these remedies?
All other religions have not been able to do so. Let us see what the
wisdom of God will do.
"Expect neither truth," she says, "nor consolation from men. I am she
who formed you, and who alone can teach you what you are. But you are
now no longer in the state in which I formed you. I created man holy,
innocent, perfect. I filled him with light and intelligence. I
communicated to him my glory and my wonders. The eye of man saw then the
majesty of God. He was not then in the darkness which blinds him, nor
subject to mortality and the woes which afflict him. But he has not been
able to sustain so great glory without falling into pride. He wanted to
make himself his own centre, and independent of my help. He withdrew
himself from my rule; and, on his making himself equal to me by the
desire of finding his happiness in himself, I abandoned him to himself.
And setting in revolt the creatures that were subject to him, I made
them his enemies; so that man is now become like the brutes, and so
estranged from me that there scarce remains to him a dim vision of his
Author. So far has all his knowledge been extinguished or disturbed! The
senses, independent of reason, and often the masters of reason, have led
him into pursuit of pleasure. All creatures either torment or tempt him,
and domineer over him, either subduing him by their strength, or
fascinating him by their charms, a tyranny more awful and more
imperious.
"Such is the state in which men now are. There remains to them some
feeble instinct of the happiness of their former state; and they are
plunged in the evils of their blindness and their lust, which have
become their second nature.
"From this principle which I disclose to you, you can recognise the
cause of those contradictions which have astonished all men, and have
divided them into parties holding so different views. Observe, now, all
the feelings of greatness and glory which the experience of so many woes
cannot stifle, and see if the cause of them must not be in another
nature."
_For Port-Royal to-morrow (Prosopopoea)._--"It is in vain, O men, that
you seek within yourselves the remedy for your ills. All your light can
only reach the knowledge that not in yourselves will you find truth or
good. The philosophers have promised you that, and have been unable to
do it. They neither know what is your true good, nor what is your true
state. How could they have given remedies for your ills, when they did
not even know them? Your chief maladies are pride, which takes you away
from God, and lust, which binds you to earth; and they have done nothing
else but cherish one or other of these diseases. If they gave you God as
an end, it was only to administer to your pride; they made you think
that you are by nature like Him, and conformed to Him. And those who saw
the absurdity of this claim put you on another precipice, by making you
understand that your nature was like that of the brutes, and led you to
seek your good in the lusts which are shared by the animals. This is not
the way to cure you of your unrighteousness, which these wise men never
knew. I alone can make you understand who you are...."
Adam, Jesus Christ.
If you are united to God, it is by grace, not by nature. If you are
humbled, it is by penitence, not by nature.
Thus this double capacity ...
You are not in the state of your creation.
As these two states are open, it is impossible for you not to recognise
them. Follow your own feelings, observe yourselves, and see if you do
not find the lively characteristics of these two natures. Could so many
contradictions be found in a simple subject?
--Incomprehensible.--Not all that is incomprehensible ceases to exist.
Infinite number. An infinite space equal to a finite.
--Incredible that God should unite Himself to us.--This consideration is
drawn only from the sight of our vileness. But if you are quite sincere
over it, follow it as far as I have done, and recognise that we are
indeed so vile that we are incapable in ourselves of knowing if His
mercy cannot make us capable of Him. For I would know how this animal,
who knows himself to be so weak, has the right to measure the mercy of
God, and set limits to it, suggested by his own fancy. He has so little
knowledge of what God is, that he does not know what he himself is, and,
completely disturbed at the sight of his own state, dares to say that
God cannot make him capable of communion with Him.
But I would ask him if God demands anything else from him than the
knowledge and love of Him, and why, since his nature is capable of love
and knowledge, he believes that God cannot make Himself known and loved
by him. Doubtless he knows at least that he exists, and that he loves
something. Therefore, if he sees anything in the darkness wherein he is,
and if he finds some object of his love among the things on earth, why,
if God impart to him some ray of His essence, will he not be capable of
knowing and of loving Him in the manner in which it shall please Him to
communicate Himself to us? There must then be certainly an intolerable
presumption in arguments of this sort, although they seem founded on an
apparent humility, which is neither sincere nor reasonable, if it does
not make us admit that, not knowing of ourselves what we are, we can
only learn it from God.
"I do not mean that you should submit your belief to me without reason,
and I do not aspire to overcome you by tyranny. In fact, I do not claim
to give you a reason for everything. And to reconcile these
contradictions, I intend to make you see clearly, by convincing proofs,
those divine signs in me, which may convince you of what I am, and may
gain authority for me by wonders and proofs which you cannot reject; so
that you may then believe without ... the things which I teach you,
since you will find no other ground for rejecting them, except that you
cannot know of yourselves if they are true or not.
"God has willed to redeem men, and to open salvation to those who seek
it. But men render themselves so unworthy of it, that it is right that
God should refuse to some, because of their obduracy, what He grants to
others from a compassion which is not due to them. If He had willed to
overcome the obstinacy of the most hardened, He could have done so by
revealing Himself so manifestly to them that they could not have doubted
of the truth of His essence; as it will appear at the last day, with
such thunders and such a convulsion of nature, that the dead will rise
again, and the blindest will see Him.
"It is not in this manner that He has willed to appear in His advent of
mercy, because, as so many make themselves unworthy of His mercy, He has
willed to leave them in the loss of the good which they do not want. It
was not then right that He should appear in a manner manifestly divine,
and completely capable of convincing all men; but it was also not right
that He should come in so hidden a manner that He could not be known by
those who should sincerely seek Him. He has willed to make Himself quite
recognisable by those; and thus, willing to appear openly to those who
seek Him with all their heart, and to be hidden from those who flee from
Him with all their heart, He so regulates the knowledge of Himself that
He has given signs of Himself, visible to those who seek Him, and not to
those who seek Him not. There is enough light for those who only desire
to see, and enough obscurity for those who have a contrary disposition."
431
No other religion has recognised that man is the most excellent
creature. Some, which have quite recognised the reality of his
excellence, have considered as mean and ungrateful the low opinions
which men naturally have of themselves; and others, which have
thoroughly recognised how real is this vileness, have treated with proud
ridicule those feelings of greatness, which are equally natural to man.
"Lift your eyes to God," say the first; "see Him whom you resemble, and
who has created you to worship Him. You can make yourselves like unto
Him; wisdom will make you equal to Him, if you will follow it." "Raise
your heads, free men," says Epictetus. And others say, "Bend your eyes
to the earth, wretched worm that you are, and consider the brutes whose
companion you are."
What, then, will man become? Will he be equal to God or the brutes? What
a frightful difference! What, then, shall we be? Who does not see from
all this that man has gone astray, that he has fallen from his place,
that he anxiously seeks it, that he cannot find it again? And who shall
then direct him to it? The greatest men have failed.
432
Scepticism is true; for, after all, men before Jesus Christ did not know
where they were, nor whether they were great or small. And those who
have said the one or the other, knew nothing about it, and guessed
without reason and by chance. They also erred always in excluding the
one or the other.
_Quod ergo ignorantes, quaeritis, religio annuntiat vobis._[160]
433
_After having understood the whole nature of man._--That a religion may
be true, it must have knowledge of our nature. It ought to know its
greatness and littleness, and the reason of both. What religion but the
Christian has known this?
434
The chief arguments of the sceptics--I pass over the lesser ones--are
that we have no certainty of the truth of these principles apart from
faith and revelation, except in so far as we naturally perceive them in
ourselves. Now this natural intuition is not a convincing proof of their
truth; since, having no certainty, apart from faith, whether man was
created by a good God, or by a wicked demon,[161] or by chance, it is
doubtful whether these principles given to us are true, or false, or
uncertain, according to our origin. Again, no person is certain, apart
from faith, whether he is awake or sleeps, seeing that during sleep we
believe that we are awake as firmly as we do when we _are_ awake; we
believe that we see space, figure, and motion; we are aware of the
passage of time, we measure it; and in fact we act as if we were awake.
So that half of our life being passed in sleep, we have on our own
admission no idea of truth, whatever we may imagine. As all our
intuitions are then illusions, who knows whether the other half of our
life, in which we think we are awake, is not another sleep a little
different from the former, from which we awake when we suppose ourselves
asleep?
[And who doubts that, if we dreamt in company, and the dreams chanced to
agree, which is common enough, and if we were always alone when awake,
we should believe that matters were reversed? In short, as we often
dream that we dream, heaping dream upon dream, may it not be that this
half of our life, wherein we think ourselves awake, is itself only a
dream on which the others are grafted, from which we wake at death,
during which we have as few principles of truth and good as during
natural sleep, these different thoughts which disturb us being perhaps
only illusions like the flight of time and the vain fancies of our
dreams?]
These are the chief arguments on one side and the other.
I omit minor ones, such as the sceptical talk against the impressions of
custom, education, manners, country, and the like. Though these
influence the majority of common folk, who dogmatise only on shallow
foundations, they are upset by the least breath of the sceptics. We have
only to see their books if we are not sufficiently convinced of this,
and we shall very quickly become so, perhaps too much.
I notice the only strong point of the dogmatists, namely, that, speaking
in good faith and sincerely, we cannot doubt natural principles. Against
this the sceptics set up in one word the uncertainty of our origin,
which includes that of our nature. The dogmatists have been trying to
answer this objection ever since the world began.
So there is open war among men, in which each must take a part, and side
either with dogmatism or scepticism. For he who thinks to remain neutral
is above all a sceptic. This neutrality is the essence of the sect; he
who is not against them is essentially for them. [In this appears their
advantage.] They are not for themselves; they are neutral, indifferent,
in suspense as to all things, even themselves being no exception.
What then shall man do in this state? Shall he doubt everything? Shall
he doubt whether he is awake, whether he is being pinched, or whether he
is being burned? Shall he doubt whether he doubts? Shall he doubt
whether he exists? We cannot go so far as that; and I lay it down as a
fact that there never has been a real complete sceptic. Nature sustains
our feeble reason, and prevents it raving to this extent.
Shall he then say, on the contrary, that he certainly possesses
truth--he who, when pressed ever so little, can show no title to it, and
is forced to let go his hold?
What a chimera then is man! What a novelty! What a monster, what a
chaos, what a contradiction, what a prodigy! Judge of all things,
imbecile worm of the earth; depositary of truth, a sink of uncertainty
and error; the pride and refuse of the universe!
Who will unravel this tangle? Nature confutes the sceptics, and reason
confutes the dogmatists. What then will you become, O men! who try to
find out by your natural reason what is your true condition? You cannot
avoid one of these sects, nor adhere to one of them.
Know then, proud man, what a paradox you are to yourself. Humble
yourself, weak reason; be silent, foolish nature; learn that man
infinitely transcends man, and learn from your Master your true
condition, of which you are ignorant. Hear God.
For in fact, if man had never been corrupt, he would enjoy in his
innocence both truth and happiness with assurance; and if man had always
been corrupt, he would have no idea of truth or bliss. But, wretched as
we are, and more so than if there were no greatness in our condition, we
have an idea of happiness, and cannot reach it. We perceive an image of
truth, and possess only a lie. Incapable of absolute ignorance and of
certain knowledge, we have thus been manifestly in a degree of
perfection from which we have unhappily fallen.
It is, however, an astonishing thing that the mystery furthest removed
from our knowledge, namely, that of the transmission of sin, should be a
fact without which we can have no knowledge of ourselves. For it is
beyond doubt that there is nothing which more shocks our reason than to
say that the sin of the first man has rendered guilty those, who, being
so removed from this source, seem incapable of participation in it. This
transmission does not only seem to us impossible, it seems also very
unjust. For what is more contrary to the rules of our miserable justice
than to damn eternally an infant incapable of will, for a sin wherein he
seems to have so little a share, that it was committed six thousand
years before he was in existence? Certainly nothing offends us more
rudely than this doctrine; and yet, without this mystery, the most
incomprehensible of all, we are incomprehensible to ourselves. The knot
of our condition takes its twists and turns in this abyss, so that man
is more inconceivable without this mystery than this mystery is
inconceivable to man.
[Whence it seems that God, willing to render the difficulty of our
existence unintelligible to ourselves, has concealed the knot so high,
or, better speaking, so low, that we are quite incapable of reaching it;
so that it is not by the proud exertions of our reason, but by the
simple submissions of reason, that we can truly know ourselves.
These foundations, solidly established on the inviolable authority of
religion, make us know that there are two truths of faith equally
certain: the one, that man, in the state of creation, or in that of
grace, is raised above all nature, made like unto God and sharing in His
divinity; the other, that in the state of corruption and sin, he is
fallen from this state and made like unto the beasts.
These two propositions are equally sound and certain. Scripture
manifestly declares this to us, when it says in some places: _Deliciae
meae esse cum filiis hominum.[162] Effundam spiritum meum super omnem
carnem.[163] Dii estis[164]_, etc.; and in other places, _Omnis caro
faenum.[165] Homo assimilatus est jumentis insipientibus, et similis
factus est illis.[166] Dixi in corde meo de filiis hominum._ Eccles.
iii.
Whence it clearly seems that man by grace is made like unto God, and a
partaker in His divinity, and that without grace he is like unto the
brute beasts.]
435
Without this divine knowledge what could men do but either become elated
by the inner feeling of their past greatness which still remains to
them, or become despondent at the sight of their present weakness? For,
not seeing the whole truth, they could not attain to perfect virtue.
Some considering nature as incorrupt, others as incurable, they could
not escape either pride or sloth, the two sources of all vice; since
they cannot but either abandon themselves to it through cowardice, or
escape it by pride. For if they knew the excellence of man, they were
ignorant of his corruption; so that they easily avoided sloth, but fell
into pride. And if they recognised the infirmity of nature, they were
ignorant of its dignity; so that they could easily avoid vanity, but it
was to fall into despair. Thence arise the different schools of the
Stoics and Epicureans, the Dogmatists, Academicians, etc.
The Christian religion alone has been able to cure these two vices, not
by expelling the one through means of the other according to the wisdom
of the world, but by expelling both according to the simplicity of the
Gospel. For it teaches the righteous that it raises them even to a
participation in divinity itself; that in this lofty state they still
carry the source of all corruption, which renders them during all their
life subject to error, misery, death, and sin; and it proclaims to the
most ungodly that they are capable of the grace of their Redeemer. So
making those tremble whom it justifies, and consoling those whom it
condemns, religion so justly tempers fear with hope through that double
capacity of grace and of sin, common to all, that it humbles infinitely
more than reason alone can do, but without despair; and it exalts
infinitely more than natural pride, but without inflating; thus making
it evident that alone being exempt from error and vice, it alone fulfils
the duty of instructing and correcting men.
Who then can refuse to believe and adore this heavenly light? For is it
not clearer than day that we perceive within ourselves ineffaceable
marks of excellence? And is it not equally true that we experience every
hour the results of our deplorable condition? What does this chaos and
monstrous confusion proclaim to us but the truth of these two states,
with a voice so powerful that it is impossible to resist it?
436
_Weakness._--Every pursuit of men is to get wealth; and they cannot have
a title to show that they possess it justly, for they have only that of
human caprice; nor have they strength to hold it securely. It is the
same with knowledge, for disease takes it away. We are incapable both of
truth and goodness.
437
We desire truth, and find within ourselves only uncertainty.
We seek happiness, and find only misery and death.
We cannot but desire truth and happiness, and are incapable of certainty
or happiness. This desire is left to us, partly to punish us, partly to
make us perceive wherefrom we are fallen.
438
If man is not made for God, why is he only happy in God? If man is made
for God, why is he so opposed to God?
439
_Nature corrupted._--Man does not act by reason, which constitutes his
being.
440
The corruption of reason is shown by the existence of so many different
and extravagant customs. It was necessary that truth should come, in
order that man should no longer dwell within himself.
441
For myself, I confess that so soon as the Christian religion reveals the
principle that human nature is corrupt and fallen from God, that opens
my eyes to see everywhere the mark of this truth: for nature is such
that she testifies everywhere, both within man and without him, to a
lost God and a corrupt nature.
442
Man's true nature, his true good, true virtue, and true religion, are
things of which the knowledge is inseparable.
443
_Greatness, wretchedness._--The more light we have, the more greatness
and the more baseness we discover in man. Ordinary men--those who are
more educated: philosophers, they astonish ordinary men--Christians,
they astonish philosophers.
Who will then be surprised to see that religion only makes us know
profoundly what we already know in proportion to our light?
444
This religion taught to her children what men have only been able to
discover by their greatest knowledge.
445
Original sin is foolishness to men, but it is admitted to be such. You
must not then reproach me for the want of reason in this doctrine, since
I admit it to be without reason. But this foolishness is wiser than all
the wisdom of men, _sapientius est hominibus_.[167] For without this,
what can we say that man is? His whole state depends on this
imperceptible point. And how should it be perceived by his reason, since
it is a thing against reason, and since reason, far from finding it out
by her own ways, is averse to it when it is presented to her?
446
_Of original sin.[168] Ample tradition of original sin according to the
Jews._
On the saying in Genesis viii, 21: "The imagination of man's heart is
evil from his youth."
_R. Moses Haddarschan_: This evil leaven is placed in man from the time
that he is formed.
_Massechet Succa_: This evil leaven has seven names in Scripture. It is
called _evil, the foreskin, uncleanness, an enemy, a scandal, a heart of
stone, the north wind_; all this signifies the malignity which is
concealed and impressed in the heart of man.
_Midrasch Tillim_ says the same thing, and that God will deliver the
good nature of man from the evil.
This malignity is renewed every day against man, as it is written, Psalm
xxxvii, 32: "The wicked watcheth the righteous, and seeketh to slay
him"; but God will not abandon him. This malignity tries the heart of
man in this life, and will accuse him in the other. All this is found in
the Talmud.
_Midrasch Tillim_ on Psalm iv, 4: "Stand in awe and sin not." Stand in
awe and be afraid of your lust, and it will not lead you into sin. And
on Psalm xxxvi, 1: "The wicked has said within his own heart, Let not
the fear of God be before me." That is to say that the malignity natural
to man has said that to the wicked.
_Midrasch el Kohelet_: "Better is a poor and wise child than an old and
foolish king who cannot foresee the future."[169] The child is virtue,
and the king is the malignity of man. It is called king because all the
members obey it, and old because it is in the human heart from infancy
to old age, and foolish because it leads man in the way of
[_perdition_], which he does not foresee. The same thing is in _Midrasch
Tillim_.
_Bereschist Rabba_ on Psalm xxxv, 10: "Lord, all my bones shall bless
Thee, which deliverest the poor from the tyrant." And is there a greater
tyrant than the evil leaven? And on Proverbs xxv, 21: "If thine enemy be
hungry, give him bread to eat." That is to say, if the evil leaven
hunger, give him the bread of wisdom of which it is spoken in Proverbs
ix., and if he be thirsty, give him the water of which it is spoken in
Isaiah lv.
_Midrasch Tillim_ says the same thing, and that Scripture in that
passage, speaking of the enemy, means the evil leaven; and that, in
[_giving_] him that bread and that water, we heap coals of fire on his
head.
_Midrasch el Kohelet_ on Ecclesiastes ix, 14: "A great king besieged a
little city." This great king is the evil leaven; the great bulwarks
built against it are temptations; and there has been found a poor wise
man who has delivered it--that is to say, virtue.
And on Psalm xli, 1: "Blessed is he that considereth the poor."
And on Psalm lxxviii, 39: "The spirit passeth away, and cometh not
again"; whence some have erroneously argued against the immortality of
the soul. But the sense is that this spirit is the evil leaven, which
accompanies man till death, and will not return at the resurrection.
And on Psalm ciii the same thing.
And on Psalm xvi.
Principles of Rabbinism: two Messiahs.
447
Will it be said that, as men have declared that righteousness has
departed the earth, they therefore knew of original sin?--_Nemo ante
obitum beatus est_[170]--that is to say, they knew death to be the
beginning of eternal and essential happiness?
448
[_Miton_] sees well that nature is corrupt, and that men are averse to
virtue; but he does not know why they cannot fly higher.
449
_Order._--After _Corruption_ to say: "It is right that all those who are
in that state should know it, both those who are content with it, and
those who are not content with it; but it is not right that all should
see Redemption."
450
If we do not know ourselves to be full of pride, ambition, lust,
weakness, misery, and injustice, we are indeed blind. And if, knowing
this, we do not desire deliverance, what can we say of a man...?
What, then, can we have but esteem for a religion which knows so well
the defects of man, and desire for the truth of a religion which
promises remedies so desirable?
451
All men naturally hate one another. They employ lust as far as possible
in the service of the public weal. But this is only a [_pretence_] and a
false image of love; for at bottom it is only hate.
452
To pity the unfortunate is not contrary to lust. On the contrary, we can
quite well give such evidence of friendship, and acquire the reputation
of kindly feeling, without giving anything.
453
From lust men have found and extracted excellent rules of policy,
morality, and justice; but in reality this vile root of man, this
_figmentum malum_,[171] is only covered, it is not taken away.
454
_Injustice._--They have not found any other means of satisfying lust
without doing injury to others.
455
Self is hateful. You, Miton, conceal it; you do not for that reason
destroy it; you are, then, always hateful.
--No; for in acting as we do to oblige everybody, we give no more
occasion for hatred of us.--That is true, if we only hated in Self the
vexation which comes to us from it. But if I hate it because it is
unjust, and because it makes itself the centre of everything, I shall
always hate it.
In a word, the Self has two qualities: it is unjust in itself since it
makes itself the centre of everything; it is inconvenient to others
since it would enslave them; for each Self is the enemy, and would like
to be the tyrant of all others. You take away its inconvenience, but not
its injustice, and so you do not render it lovable to those who hate
injustice; you render it lovable only to the unjust, who do not any
longer find in it an enemy. And thus you remain unjust, and can please
only the unjust.
456
It is a perverted judgment that makes every one place himself above the
rest of the world, and prefer his own good, and the continuance of his
own good fortune and life, to that of the rest of the world!
457
Each one is all in all to himself; for he being dead, all is dead to
him. Hence it comes that each believes himself to be all in all to
everybody. We must not judge of nature by ourselves, but by it.
458
"All that is in the world is the lust of the flesh, or the lust of the
eyes, or the pride of life; _libido sentiendi, libido sciendi, libido
dominandi._"[172] Wretched is the cursed land which these three rivers
of fire enflame rather than water![173] Happy they who, on these rivers,
are not overwhelmed nor carried away, but are immovably fixed, not
standing but seated on a low and secure base, whence they do not rise
before the light, but, having rested in peace, stretch out their hands
to Him, who must lift them up, and make them stand upright and firm in
the porches of the holy Jerusalem! There pride can no longer assail them
nor cast them down; and yet they weep, not to see all those perishable
things swept away by the torrents, but at the remembrance of their loved
country, the heavenly Jerusalem, which they remember without ceasing
during their prolonged exile.
459
The rivers of Babylon rush and fall and sweep away.
O holy Sion, where all is firm and nothing falls!
We must sit upon the waters, not under them or in them, but on them; and
not standing but seated; being seated to be humble, and being above them
to be secure. But we shall stand in the porches of Jerusalem.
Let us see if this pleasure is stable or transitory; if it pass away, it
is a river of Babylon.
460
_The lust of the flesh, the lust of the eyes, pride, etc._--There are
three orders of things: the flesh, the spirit, and the will. The carnal
are the rich and kings; they have the body as their object. Inquirers
and scientists; they have the mind as their object. The wise; they have
righteousness as their object.
God must reign over all, and all men must be brought back to Him. In
things of the flesh lust reigns specially; in intellectual matters,
inquiry specially; in wisdom, pride specially. Not that a man cannot
boast of wealth or knowledge, but it is not the place for pride; for in
granting to a man that he is learned, it is easy to convince him that he
is wrong to be proud. The proper place for pride is in wisdom, for it
cannot be granted to a man that he has made himself wise, and that he is
wrong to be proud; for that is right. Now God alone gives wisdom, and
that is why _Qui gloriatur, in Domino glorietur_.[174]
461
The three lusts have made three sects; and the philosophers have done no
other thing than follow one of the three lusts.
462
_Search for the true good._--Ordinary men place the good in fortune and
external goods, or at least in amusement. Philosophers have shown the
vanity of all this, and have placed it where they could.
463
[_Against the philosophers who believe in God without Jesus Christ_]
_Philosophers._--They believe that God alone is worthy to be loved and
admired; and they have desired to be loved and admired of men, and do
not know their own corruption. If they feel full of feelings of love and
admiration, and find therein their chief delight, very well, let them
think themselves good. But if they find themselves averse to Him, if
they have no inclination but the desire to establish themselves in the
esteem of men, and if their whole perfection consists only in making
men--but without constraint--find their happiness in loving them, I
declare that this perfection is horrible. What! they have known God, and
have not desired solely that men should love Him, but that men should
stop short at them! They have wanted to be the object of the voluntary
delight of men.
464
_Philosophers._--We are full of things which take us out of ourselves.
Our instinct makes us feel that we must seek our happiness outside
ourselves. Our passions impel us outside, even when no objects present
themselves to excite them. External objects tempt us of themselves, and
call to us, even when we are not thinking of them. And thus philosophers
have said in vain, "Retire within yourselves, you will find your good
there." We do not believe them, and those who believe them are the most
empty and the most foolish.
465
The Stoics say, "Retire within yourselves; it is there you will find
your rest." And that is not true.
Others say, "Go out of yourselves; seek happiness in amusement." And
this is not true. Illness comes.
Happiness is neither without us nor within us. It is in God, both
without us and within us.
466
Had Epictetus seen the way perfectly, he would have said to men, "You
follow a wrong road"; he shows that there is another, but he does not
lead to it. It is the way of willing what God wills. Jesus Christ alone
leads to it: _Via, veritas._[175]
The vices of Zeno[176] himself.
467
_The reason of effects._--Epictetus.[177] Those who say, "You have a
headache;" this is not the same thing. We are assured of health, and not
of justice; and in fact his own was nonsense.
And yet he believed it demonstrable, when he said, "It is either in our
power or it is not." But he did not perceive that it is not in our power
to regulate the heart, and he was wrong to infer this from the fact that
there were some Christians.
468
No other religion has proposed to men to hate themselves. No other
religion then can please those who hate themselves, and who seek a Being
truly lovable. And these, if they had never heard of the religion of a
God humiliated, would embrace it at once.
469
I feel that I might not have been; for the Ego consists in my thoughts.
Therefore I, who think, would not have been, if my mother had been
killed before I had life. I am not then a necessary being. In the same
way I am not eternal or infinite; but I see plainly that there exists in
nature a necessary Being, eternal and infinite.
470
"Had I seen a miracle," say men, "I should become converted." How can
they be sure they would do a thing of the nature of which they are
ignorant? They imagine that this conversion consists in a worship of God
which is like commerce, and in a communion such as they picture to
themselves. True religion consists in annihilating self before that
Universal Being, whom we have so often provoked, and who can justly
destroy us at any time; in recognising that we can do nothing without
Him, and have deserved nothing from Him but His displeasure. It consists
in knowing that there is an unconquerable opposition between us and God,
and that without a mediator there can be no communion with Him.
471
It is unjust that men should attach themselves to me, even though they
do it with pleasure and voluntarily. I should deceive those in whom I
had created this desire; for I am not the end of any, and I have not the
wherewithal to satisfy them. Am I not about to die? And thus the object
of their attachment will die. Therefore, as I would be blamable in
causing a falsehood to be believed, though I should employ gentle
persuasion, though it should be believed with pleasure, and though it
should give me pleasure; even so I am blamable in making myself loved,
and if I attract persons to attach themselves to me. I ought to warn
those who are ready to consent to a lie, that they ought not to believe
it, whatever advantage comes to me from it; and likewise that they ought
not to attach themselves to me; for they ought to spend their life and
their care in pleasing God, or in seeking Him.
472
Self-will will never be satisfied, though it should have command of all
it would; but we are satisfied from the moment we renounce it. Without
it we cannot be discontented; with it we cannot be content.
473
Let us imagine a body full of thinking members.[178]
474
_Members, To commence with that._--To regulate the love which we owe to
ourselves, we must imagine a body full of thinking members, for we are
members of the whole, and must see how each member should love itself,
etc....
475
If the feet and the hands had a will of their own, they could only be in
their order in submitting this particular will to the primary will which
governs the whole body. Apart from that, they are in disorder and
mischief; but in willing only the good of the body, they accomplish
their own good.
476
We must love God only and hate self only.
If the foot had always been ignorant that it belonged to the body, and
that there was a body on which it depended, if it had only had the
knowledge and the love of self, and if it came to know that it belonged
to a body on which it depended, what regret, what shame for its past
life, for having been useless to the body which inspired its life, which
would have annihilated it if it had rejected it and separated it from
itself, as it kept itself apart from the body! What prayers for its
preservation in it! And with what submission would it allow itself to be
governed by the will which rules the body, even to consenting, if
necessary, to be cut off, or it would lose its character as member! For
every member must be quite willing to perish for the body, for which
alone the whole is.
477
It is false that we are worthy of the love of others; it is unfair that
we should desire it. If we were born reasonable and impartial, knowing
ourselves and others, we should not give this bias to our will. However,
we are born with it; therefore born unjust, for all tends to self. This
is contrary to all order. We must consider the general good; and the
propensity to self is the beginning of all disorder, in war, in
politics, in economy, and in the particular body of man. The will is
therefore depraved.
If the members of natural and civil communities tend towards the weal of
the body, the communities themselves ought to look to another more
general body of which they are members. We ought therefore to look to
the whole. We are therefore born unjust and depraved.
478
When we want to think of God, is there nothing which turns us away, and
tempts us to think of something else? All this is bad, and is born in
us.
479
If there is a God, we must love Him only, and not the creatures of a
day. The reasoning of the ungodly in the book of Wisdom[179] is only
based upon the non-existence of God. "On that supposition," say they,
"let us take delight in the creatures." That is the worst that can
happen. But if there were a God to love, they would not have come to
this conclusion, but to quite the contrary. And this is the conclusion
of the wise: "There is a God, let us therefore not take delight in the
creatures."
Therefore all that incites us to attach ourselves to the creatures is
bad; since it prevents us from serving God if we know Him, or from
seeking Him if we know Him not. Now we are full of lust. Therefore we
are full of evil; therefore we ought to hate ourselves and all that
excited us to attach ourselves to any other object than God only.
480
To make the members happy, they must have one will, and submit it to the
body.
481
The examples of the noble deaths of the Lacedaemonians and others scarce
touch us. For what good is it to us? But the example of the death of the
martyrs touches us; for they are "our members." We have a common tie
with them. Their resolution can form ours, not only by example, but
because it has perhaps deserved ours. There is nothing of this in the
examples of the heathen. We have no tie with them; as we do not become
rich by seeing a stranger who is so, but in fact by seeing a father or a
husband who is so.
482
_Morality._--God having made the heavens and the earth, which do not
feel the happiness of their being, He has willed to make beings who
should know it, and who should compose a body of thinking members. For
our members do not feel the happiness of their union, of their
wonderful intelligence, of the care which has been taken to infuse into
them minds, and to make them grow and endure. How happy they would be if
they saw and felt it! But for this they would need to have intelligence
to know it, and good-will to consent to that of the universal soul. But
if, having received intelligence, they employed it to retain nourishment
for themselves without allowing it to pass to the other members, they
would hate rather than love themselves; their blessedness, as well as
their duty, consisting in their consent to the guidance of the whole
soul to which they belong, which loves them better than they love
themselves.
483
To be a member is to have neither life, being, nor movement, except
through the spirit of the body, and for the body.
The separate member, seeing no longer the body to which it belongs, has
only a perishing and dying existence. Yet it believes it is a whole, and
seeing not the body on which it depends, it believes it depends only on
self, and desires to make itself both centre and body. But not having in
itself a principle of life, it only goes astray, and is astonished in
the uncertainty of its being; perceiving in fact that it is not a body,
and still not seeing that it is a member of a body. In short, when it
comes to know itself, it has returned as it were to its own home, and
loves itself only for the body. It deplores its past wanderings.
It cannot by its nature love any other thing, except for itself and to
subject it to self, because each thing loves itself more than all. But
in loving the body, it loves itself, because it only exists in it, by
it, and for it. _Qui adhaeret Deo unus spiritus est._[180]
The body loves the hand; and the hand, if it had a will, should love
itself in the same way as it is loved by the soul. All love which goes
beyond this is unfair.
_Adhaerens Deo unus spiritus est._ We love ourselves, because we are
members of Jesus Christ. We love Jesus Christ, because He is the body of
which we are members. All is one, one is in the other, like the Three
Persons.
484
Two laws[181] suffice to rule the whole Christian Republic better than
all the laws of statecraft.
485
The true and only virtue, then, is to hate self (for we are hateful on
account of lust), and to seek a truly lovable being to love. But as we
cannot love what is outside ourselves, we must love a being who is in
us, and is not ourselves; and that is true of each and all men. Now,
only the Universal Being is such. The kingdom of God is within us;[182]
the universal good is within us, is ourselves--and not ourselves.
486
The dignity of man in his innocence consisted in using and having
dominion over the creatures, but now in separating himself from them,
and subjecting himself to them.
487
Every religion is false, which as to its faith does not worship one God
as the origin of everything, and which as to its morality does not love
one only God as the object of everything.
488
... But it is impossible that God should ever be the end, if He is not
the beginning. We lift our eyes on high, but lean upon the sand; and the
earth will dissolve, and we shall fall whilst looking at the heavens.
489
If there is one sole source of everything, there is one sole end of
everything; everything through Him, everything for Him. The true
religion, then, must teach us to worship Him only, and to love Him only.
But as we find ourselves unable to worship what we know not, and to love
any other object but ourselves, the religion which instructs us in these
duties must instruct us also of this inability, and teach us also the
remedies for it. It teaches us that by one man all was lost, and the
bond broken between God and us, and that by one man the bond is renewed.
We are born so averse to this love of God, and it is so necessary that
we must be born guilty, or God would be unjust.
490
Men, not being accustomed to form merit, but only to recompense it where
they find it formed, judge of God by themselves.
491
The true religion must have as a characteristic the obligation to love
God. This is very just, and yet no other religion has commanded this;
ours has done so. It must also be aware of human lust and weakness; ours
is so. It must have adduced remedies for this; one is prayer. No other
religion has asked of God to love and follow Him.
492
He who hates not in himself his self-love, and that instinct which leads
him to make himself God, is indeed blinded. Who does not see that there
is nothing so opposed to justice and truth? For it is false that we
deserve this, and it is unfair and impossible to attain it, since all
demand the same thing. It is, then, a manifest injustice which is innate
in us, of which we cannot get rid, and of which we must get rid.
Yet no religion has indicated that this was a sin; or that we were born
in it; or that we were obliged to resist it; or has thought of giving us
remedies for it.
493
The true religion teaches our duties; our weaknesses, pride, and lust;
and the remedies, humility and mortification.
494
The true religion must teach greatness and misery; must lead to the
esteem and contempt of self, to love and to hate.
495
If it is an extraordinary blindness to live without investigating what
we are, it is a terrible one to live an evil life, while believing in
God.
496
Experience makes us see an enormous difference between piety and
goodness.
497
_Against those who, trusting to the mercy of God, live heedlessly,
without doing good works._--As the two sources of our sins are pride and
sloth, God has revealed to us two of His attributes to cure them, mercy
and justice. The property of justice is to humble pride, however holy
may be our works, _et non intres in judicium_,[183] etc.; and the
property of mercy is to combat sloth by exhorting to good works,
according to that passage: "The goodness of God leadeth to
repentance,"[184] and that other of the Ninevites: "Let us do penance to
see if peradventure He will pity us."[185] And thus mercy is so far from
authorising slackness, that it is on the contrary the quality which
formally attacks it; so that instead of saying, "If there were no mercy
in God we should have to make every kind of effort after virtue," we
must say, on the contrary, that it is because there is mercy in God,
that we must make every kind of effort.
498
It is true there is difficulty in entering into godliness. But this
difficulty does not arise from the religion which begins in us, but from
the irreligion which is still there. If our senses were not opposed to
penitence, and if our corruption were not opposed to the purity of God,
there would be nothing in this painful to us. We suffer only in
proportion as the vice which is natural to us resists supernatural
grace. Our heart feels torn asunder between these opposed efforts. But
it would be very unfair to impute this violence to God, who is drawing
us on, instead of to the world, which is holding us back. It is as a
child, which a mother tears from the arms of robbers, in the pain it
suffers, should love the loving and legitimate violence of her who
procures its liberty, and detest only the impetuous and tyrannical
violence of those who detain it unjustly. The most cruel war which God
can make with men in this life is to leave them without that war which
He came to bring. "I came to send war,"[186] He says, "and to teach them
of this war. I came to bring fire and the sword."[187] Before Him the
world lived in this false peace.
499
_External works._--There is nothing so perilous as what pleases God and
man. For those states, which please God and man, have one property which
pleases God, and another which pleases men; as the greatness of Saint
Teresa. What pleased God was her deep humility in the midst of her
revelations; what pleased men was her light. And so we torment ourselves
to imitate her discourses, thinking to imitate her conditions, and not
so much to love what God loves, and to put ourselves in the state which
God loves.
It is better not to fast, and thereby humbled, than to fast and be
self-satisfied therewith. The Pharisee and the Publican.[188]
What use will memory be to me, if it can alike hurt and help me, and all
depends upon the blessing of God, who gives only to things done for Him,
according to His rules and in His ways, the manner being as important as
the thing, and perhaps more; since God can bring forth good out of evil,
and without God we bring forth evil out of good?
500
The meaning of the words, good and evil.
501
First step: to be blamed for doing evil, and praised for doing good.
Second step: to be neither praised, nor blamed.
502
Abraham[189] took nothing for himself, but only for his servants. So the
righteous man takes for himself nothing of the world, nor the applause
of the world, but only for his passions, which he uses as their master,
saying to the one, "Go," and to another, "Come." _Sub te erit appetitus
tuus._[190] The passions thus subdued are virtues. Even God attributes
to Himself avarice, jealousy, anger; and these are virtues as well as
kindness, pity, constancy, which are also passions. We must employ them
as slaves, and, leaving to them their food, prevent the soul from taking
any of it. For, when the passions become masters, they are vices; and
they give their nutriment to the soul, and the soul nourishes itself
upon it, and is poisoned.
503
Philosophers have consecrated the vices by placing them in God Himself.
Christians have consecrated the virtues.
504
The just man acts by faith in the least things; when he reproves his
servants, he desires their conversion by the Spirit of God, and prays
God to correct them; and he expects as much from God as from his own
reproofs, and prays God to bless his corrections. And so in all his
other actions he proceeds with the Spirit of God; and his actions
deceive us by reason of the ... or suspension of the Spirit of God in
him; and he repents in his affliction.
505
All things can be deadly to us, even the things made to serve us; as in
nature walls can kill us, and stairs can kill us, if we do not walk
circumspectly.
The least movement affects all nature; the entire sea changes because of
a rock. Thus in grace, the least action affects everything by its
consequences; therefore everything is important.
In each action we must look beyond the action at our past, present, and
future state, and at others whom it affects, and see the relations of
all those things. And then we shall be very cautious.
506
Let God not impute to us our sins, that is to say, all the consequences
and results of our sins, which are dreadful, even those of the smallest
faults, if we wish to follow them out mercilessly!
507
The spirit of grace; the hardness of the heart; external circumstances.
508
Grace is indeed needed to turn a man into a saint; and he who doubts it
does not know what a saint or a man is.
509
_Philosophers._--A fine thing to cry to a man who does not know himself,
that he should come of himself to God! And a fine thing to say so to a
man who does know himself!
510
Man is not worthy of God, but he is not incapable of being made worthy.
It is unworthy of God to unite Himself to wretched man; but it is not
unworthy of God to pull him out of his misery.
511
If we would say that man is too insignificant to deserve communion with
God, we must indeed be very great to judge of it.
512
It is, in peculiar phraseology, wholly the body of Jesus Christ, but it
cannot be said to be the whole body of Jesus Christ.[191] The union of
two things without change does not enable us to say that one becomes the
other; the soul thus being united to the body, the fire to the timber,
without change. But change is necessary to make the form of the one
become the form of the other; thus the union of the Word to man. Because
my body without my soul would not make the body of a man; therefore my
soul united to any matter whatsoever will make my body. It does not
distinguish the necessary condition from the sufficient condition; the
union is necessary, but not sufficient. The left arm is not the right.
Impenetrability is a property of matter.
Identity _de numers_ in regard to the same time requires the identity of
matter.
Thus if God united my soul to a body in China, the same body, _idem
numero_, would be in China.
The same river which runs there is _idem numero_ as that which runs at
the same time in China.
513
Why God has established prayer.
1. To communicate to His creatures the dignity of causality.
2. To teach us from whom our virtue comes.
3. To make us deserve other virtues by work.
(But to keep His own pre-eminence, He grants prayer to whom He pleases.)
Objection: But we believe that we hold prayer of ourselves.
This is absurd; for since, though having faith, we cannot have virtues,
how should we have faith? Is there a greater distance between infidelity
and faith than between faith and virtue?
_Merit._ This word is ambiguous.
_Meruit habere Redemptorem.
Meruit tam sacra membra tangere.
Digno tam sacra membra tangere.
Non sum dignus.[192]
Qui manducat indignus[193]
Dignus est accipere.[194]
Dignare me._
God is only bound according to His promises. He has promised to grant
justice to prayers; He has never promised prayer only to the children of
promise.
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.
514
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.[195][196]
515
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.
516
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.
517
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._
518
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.
519
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.
520
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.
521
The law imposed what it did not give. Grace gives what is imposes.
522
All faith consists in Jesus Christ and in Adam, and all morality in lust
and in grace.
523
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.
524
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.
525
Misery induces despair, pride induces presumption. The Incarnation shows
man the greatness of his misery by the greatness of the remedy which he
required.
526
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.
527
Jesus Christ is a God whom we approach without pride, and before whom we
humble ourselves without despair.
528
... Not a degradation which renders us incapable of good, nor a holiness
exempt from evil.
529
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.
530
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_,[197] 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.
531
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.
532
_Comminutum cor_ (Saint Paul). This is the Christian character. _Alba
has named you, I know you no more_ (Corneille).[198] That is the inhuman
character. The human character is the opposite.
533
There are only two kinds of men: the righteous who believe themselves
sinners; the rest, sinners, who believe themselves righteous.
534
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.
535
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_.[199] 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.
536
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.
537
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!
538
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.
539
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.
540
None is so happy as a true Christian, nor so reasonable, virtuous, or
amiable.
541
The Christian religion alone makes man altogether _lovable and happy_.
In honesty, we cannot perhaps be altogether lovable and happy.
542
_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._[200]
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.
543
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.
544
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.
545
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.
546
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._[201]
547
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.
548
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._
549
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.
550
_Dignior plagis quam osculis non timeo quia amo._
551
_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.
552
_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_.[202] 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."[203]
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_[204] (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._[205] 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.
553
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.
554
"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."