Pascal's Pensees by Blaise Pascal (ebook reader android .txt) 📕

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.

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]

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

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

Every condition, and even the martyrs, have to fear, according to Scripture.

The greatest pain of purgatory is the uncertainty of the judgment. Deus absconditus.

John viii. Multi crediderunt in eum. Dicebat ergo Jesus: "Si manseritis ... VERE mei discipuli eritis, et VERITAS LIBERABIT VOS." Responderunt: "Semen Abrahæ sumus, et nemini servimus unquam."

There is a great difference between disciples and true disciples. We recognise them by telling them that the truth will make them free; for if they answer that they are free, and that it is in their power to come out of slavery to the devil, they are indeed disciples, but not true disciples.

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

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

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

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

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

The philosophers did not prescribe feelings suitable to the two states.

They inspired feelings of pure greatness, and that is not man's state.

They inspired feelings of pure littleness, and that is not man's state.

There must be feelings of humility, not from nature, but from penitence, not to rest in them, but to go on to greatness. There must be feelings of greatness, not from merit, but from grace, and after having passed through humiliation.

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

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

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

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

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

He who knows the will of his master will be beaten with more blows, because of the power he has by his knowledge. Qui justus est, justificetur adhuc,[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.

Scripture has provided passages of consolation and of warning for all conditions.

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

Comminutum cor (Saint Paul). This is the Christian character. Alba has named you, I know you no more (Corneille).[198] That is the inhuman character. The human character is the opposite.

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

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

Man is so made that by continually telling him he is a fool he believes it, and by continually telling it to himself he makes himself believe it. For man holds an inward talk with his self alone, which it behoves him to regulate well: Corrumpunt bonos mores colloquia prava.[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.

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

With how little pride does a Christian believe himself united to God! With how little humiliation does he place himself on a level with the worms of earth!

A glorious manner to welcome life and death, good and evil!

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

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

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

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

Preface.—The metaphysical proofs of God are so remote from the reasoning of men, and so complicated, that they make little impression; and if they should be of service to some, it would be only during the moment that they see such demonstration; but an hour afterwards they fear they have been mistaken.

Quod curiositate cognoverunt superbia amiserunt.[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.

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

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

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

We know God only by Jesus Christ. Without this mediator all communion with God is taken away; through Jesus Christ we know God. All those who have claimed to know God, and to prove Him without Jesus Christ, have had only weak proofs. But in proof of Jesus Christ we have the prophecies, which are solid and palpable proofs. And these prophecies, being accomplished and proved true by the event, mark the certainty of these truths, and therefore the divinity of Christ. In Him then, and through Him, we know God. Apart from Him, and without the Scripture, without original sin, without a necessary Mediator promised and come, we cannot absolutely prove God, nor teach right doctrine and right morality. But through Jesus Christ, and in Jesus Christ, we prove God, and teach morality and doctrine. Jesus Christ is then the true God of men.

But we know at the same time our wretchedness; for this God is none other than the Saviour of our wretchedness. So we can only know God well by knowing our iniquities. Therefore those who have known God, without knowing their wretchedness, have not glorified Him, but have glorified themselves. Quia ... non cognovit per sapientiam ... placuit Deo per stultitiam prædicationis salvos facere.[201]

Not only do we know God by Jesus Christ alone, but we know ourselves only by Jesus Christ. We know life and death only through Jesus Christ. Apart from Jesus Christ, we do not know what is our life, nor our death, nor God, nor ourselves.

Thus without the Scripture, which has Jesus Christ alone for its object, we know nothing, and see only darkness and confusion in the nature of God, and in our own nature.

It is not only impossible but useless to know God without