Pascal's Pensees, Blaise Pascal [read full novel .txt] 📗

kingdom of holiness. But He came there appropriately in the glory of His own order.

It is most absurd to take offence at the lowliness of Jesus Christ, as if His lowliness were in the same order as the greatness which He came to manifest. If we consider this greatness in His life, in His passion, in His obscurity, in His death, in the choice of His disciples, in their desertion, in His secret resurrection, and the rest, we shall see it to be so immense, that we shall have no reason for being offended at a lowliness which is not of that order.

But there are some who can only admire worldly greatness, as though there were no intellectual greatness; and others who only admire intellectual greatness, as though there were not infinitely higher things in wisdom.

All bodies, the firmament, the stars, the earth and its kingdoms, are not equal to the lowest mind; for mind knows all these and itself; and these bodies nothing.

All bodies together, and all minds together, and all their products, are not equal to the least feeling of charity. This is of an order infinitely more exalted.

From all bodies together, we cannot obtain one little thought; this is impossible, and of another order. From all bodies and minds, we cannot produce a feeling of true charity; this is impossible, and of another and supernatural order.

793

Why did Jesus Christ not come in a visible manner, instead of obtaining testimony of Himself from preceding prophecies? Why did He cause Himself to be foretold in types?

794

If Jesus Christ had only come to sanctify, all Scripture and all things would tend to that end; and it would be quite easy to convince unbelievers. If Jesus Christ had only come to blind, all His conduct would be confused; and we would have no means of convincing unbelievers. But as He came in sanctificationem et in scandalum,[317] as Isaiah says, we cannot convince unbelievers, and they cannot convince us. But by this very fact we convince them; since we say that in His whole conduct there is no convincing proof on one side or the other.

795

Jesus Christ does not say that He is not of Nazareth, in order to leave the wicked in their blindness; nor that He is not Joseph's son.

796

Proofs of Jesus Christ.—Jesus Christ said great things so simply, that it seems as though He had not thought them great; and yet so clearly that we easily see what He thought of them. This clearness, joined to this simplicity, is wonderful.

797

The style of the gospel is admirable in so many ways, and among the rest in hurling no invectives against the persecutors and enemies of Jesus Christ. For there is no such invective in any of the historians against Judas, Pilate, or any of the Jews.

If this moderation of the writers of the Gospels had been assumed, as well as many other traits of so beautiful a character, and they had only assumed it to attract notice, even if they had not dared to draw attention to it themselves, they would not have failed to secure friends, who would have made such remarks to their advantage. But as they acted thus without pretence, and from wholly disinterested motives, they did not point it out to any one; and I believe that many such facts have not been noticed till now, which is evidence of the natural disinterestedness with which the thing has been done.

798

An artisan who speaks of wealth, a lawyer who speaks of war, of royalty, etc.; but the rich man rightly speaks of wealth, a king speaks indifferently of a great gift he has just made, and God rightly speaks of God.

799

Who has taught the evangelists the qualities of a perfectly heroic soul, that they paint it so perfectly in Jesus Christ? Why do they make Him weak in His agony? Do they not know how to paint a resolute death? Yes, for the same Saint Luke paints the death of Saint Stephen as braver than that of Jesus Christ.

They make Him therefore capable of fear, before the necessity of dying has come, and then altogether brave.

But when they make Him so troubled, it is when He afflicts Himself; and when men afflict Him, He is altogether strong.

800

Proof of Jesus Christ.—The supposition that the apostles were impostors is very absurd. Let us think it out. Let us imagine those twelve men, assembled after the death of Jesus Christ, plotting to say that He was risen. By this they attack all the powers. The heart of man is strangely inclined to fickleness, to change, to promises, to gain. However little any of them might have been led astray by all these attractions, nay more, by the fear of prisons, tortures, and death, they were lost. Let us follow up this thought.

801

The apostles were either deceived or deceivers. Either supposition has difficulties; for it is not possible to mistake a man raised from the dead ...

While Jesus Christ was with them, He could sustain them. But, after that, if He did not appear to them, who inspired them to act?

SECTION XIII THE MIRACLES 802

The beginning.—Miracles enable us to judge of doctrine, and doctrine enables us to judge of miracles.

There are false miracles and true. There must be a distinction, in order to know them; otherwise they would be useless. Now they are not useless; on the contrary, they are fundamental. Now the rule which is given to us must be such, that it does not destroy the proof which the true miracles give of the truth, which is the chief end of the miracles.

Moses has given two rules: that the prediction does not come to pass (Deut. xviii), and that they do not lead to idolatry (Deut. xiii); and Jesus Christ[318] one.

If doctrine regulates miracles, miracles are useless for doctrine.

If miracles regulate....

Objection to the rule.—The distinction of the times. One rule during the time of Moses, another at present.

803

Miracle.—It is an effect, which exceeds the natural power of the means which are employed for it; and what is not a miracle is an effect, which does not exceed the natural power of the means which are employed for it. Thus, those who heal by invocation of the devil do not work a miracle; for that does not exceed the natural power of the devil. But ...

804

The two fundamentals; one inward, the other outward; grace and miracles; both supernatural.

805

Miracles and truth are necessary, because it is necessary to convince the entire man, in body and soul.

806

In all times, either men have spoken of the true God, or the true God has spoken to men.

807

Jesus Christ has verified that He was the Messiah, never in verifying His doctrine by Scripture and the prophecies, but always by His miracles.

He proves by a miracle that He remits sins.

Rejoice not in your miracles, said Jesus Christ, but because your names are written in heaven.[319]

If they believe not Moses, neither will they believe one risen from the dead.

Nicodemus recognises by His miracles that His teaching is of God. Scimus quia venisti a Deo magister; nemo enim potest hæc signa facere quæ tu facis nisi Deus fuerit cum eo.[320] He does not judge of the miracles by the teaching, but of the teaching by the miracles.

The Jews had a doctrine of God as we have one of Jesus Christ, and confirmed by miracles. They were forbidden to believe every worker of miracles; and they were further commanded to have recourse to the chief priests, and to rely on them.

And thus, in regard to their prophets, they had all those reasons which we have for refusing to believe the workers of miracles.

And yet they were very sinful in rejecting the prophets, and Jesus Christ, because of their miracles; and they would not have been culpable, if they had not seen the miracles. Nisi fecissem ... peccatum non haberent.[321] Therefore all belief rests upon miracles.

Prophecy is not called miracle; as Saint John speaks of the first miracle in Cana, and then of what Jesus Christ says to the woman of Samaria, when He reveals to her all her hidden life. Then He heals the centurion's son; and Saint John calls this "the second miracle."[322]

808

The combinations of miracles.

809

The second miracle can suppose the first, but the first cannot suppose the second.

810

Had it not been for the miracles, there would have been no sin in not believing in Jesus Christ.

811

I should not be a Christian, but for the miracles, said Saint Augustine.

812

Miracles.—How I hate those who make men doubt of miracles! Montaigne[323] speaks of them as he should in two places. In one, we see how careful he is; and yet, in the other, he believes, and makes sport of unbelievers.

However it may be, the Church is without proofs if they are right.

813

Montaigne against miracles.

Montaigne for miracles.

814

It is not possible to have a reasonable belief against miracles.

815

Unbelievers the most credulous. They believe the miracles of Vespasian, in order not to believe those of Moses.

816

Title: How it happens that men believe so many liars, who say that they have seen miracles, and do not believe any of those who say that they have secrets to make men immortal, or restore youth to them.—Having considered how it happens that so great credence is given to so many impostors, who say they have remedies, often to the length of men putting their lives into their hands, it has appeared to me that the true cause is that there are true remedies. For it would not be possible that there should be so many false remedies, and that so much faith should be placed in them, if there were none true. If there had never been any remedy for any ill, and all ills had been incurable, it is impossible that men should have imagined that they could give remedies, and still more impossible that so many others should have believed those who boasted of having remedies; in the same way as did a man boast of preventing death, no one would believe him, because there is no example of this. But as there were a number of remedies found to be true by the very knowledge of the greatest men, the belief of men is thereby induced; and, this being known to be possible, it has been therefore concluded that it was. For people commonly reason thus: "A thing is possible, therefore it is"; because the thing cannot be denied generally, since there are particular effects which are true, the people, who cannot distinguish which among these particular effects are true, believe them all. In the same way, the reason why so many false effects are credited to the moon, is that there are some true, as the tide.

It is the same with prophecies, miracles, divination by dreams, sorceries, etc. For if there had been nothing true in all this, men would have believed nothing of them; and thus, instead of concluding that there are no true miracles because there are so many false, we must, on the contrary, say that there certainly are true miracles, since there are false, and that there are false miracles only because some are true. We must reason in the same way about religion; for it would not be possible that men should have imagined so many false religions, if there had not been a true one. The objection