Ways to Believe

Preface to the second part.—To speak of those who have treated of this matter.

Preface to the second part. Speak about those who have written on this subject.

I admire the boldness with which these persons undertake to speak of God. In addressing their argument to infidels, their first chapter is to prove Divinity from the works of nature.⁹¹ I should not be astonished at their enterprise, if they were addressing their argument to the faithful; for it is certain that those who have the living faith in their heart see at once that all existence is none other than the work of the God whom they adore. But for those in whom this light is extinguished, and in whom we purpose to rekindle it, persons destitute of faith and grace, who, seeking with all their light whatever they see in nature that can bring them to this knowledge, find only obscurity and darkness; to tell them that they have only to look at the smallest things which surround them, and they will see God openly, to give them, as a complete proof of this great and important matter, the course of the moon and planets, and to claim to have concluded the proof with such an argument, is to give them ground for believing that the proofs of our religion are very weak. And I see by reason and experience that nothing is more calculated to arouse their contempt.

I admire the boldness with which these people set out to speak about God. When addressing unbelievers, they begin by trying to prove God’s existence from the works of nature.⁹¹ Their approach would not surprise me if they were addressing believers. For those with living faith in their hearts certainly see at once that all existence is the work of the God they worship. But consider those in whom this light has gone out, and in whom we hope to rekindle it. They lack faith and grace. They use all the understanding they have to search nature for anything that might lead them to this knowledge. Yet they find only obscurity and darkness. To tell them that they need only look at the smallest things around them to see God plainly gives them reason to think our religion’s proofs are very weak. The same is true when people offer the movements of the moon and planets as complete proof of this great and important matter. They then claim to have settled the question with this argument. Both reason and experience show me that nothing is more likely to arouse their contempt.

It is not after this manner that Scripture speaks, which has a better knowledge of the things that are of God. It says, on the contrary, that God is a hidden God, and that, since the corruption of nature, He has left men in a darkness from which they can escape only through Jesus Christ, without whom all communion with God is cut off. Nemo novit Patrem, nisi Filius, et cui voluerit Filius revelare.⁹²

Scripture does not speak this way. It knows better about the things of God. Instead, it says that God is a hidden God. Since the corruption of human nature, he has left people in darkness. They can escape it only through Jesus Christ. Without him, all communion with God is cut off. No one knows the Father except the Son and those to whom the Son chooses to reveal him.⁹²

This is what Scripture points out to us, when it says in so many places that those who seek God find Him.⁹³ It is not of that light, "like the noonday sun," that this is said. We do not say that those who seek the noonday sun, or water in the sea, shall find them; and hence the evidence of God must not be of this nature. So it tells us elsewhere: Vere tu es Deus absconditus.⁹⁴

Scripture shows us this when it says in many places that those who seek God find him.⁹³ It is not speaking of a light "like the noonday sun." We do not say that those who seek the noonday sun or water in the sea will find them. So the evidence of God must not be of this kind. Elsewhere, Scripture tells us: Vere tu es Deus absconditus.⁹⁴

It is an astounding fact that no canonical writer has ever made use of nature to prove God. They all strive to make us believe in Him. David, Solomon, etc., have never said, "There is no void, therefore there is a God." They must have had more knowledge than the most learned people who came after them, and who have all made use of this argument. This is worthy of attention.

It is astonishing that no biblical writer has ever used nature to prove that God exists. They all try to make us believe in him. David, Solomon, and others never said, "There is no void, therefore there is a God." They must have known more than the most learned people who came after them. Yet all of those later thinkers used this argument. This is worth noticing.

"Why! Do you not say yourself that the heavens and birds prove God?" No. "And does your religion not say so?" No. For although it is true in a sense for some souls to whom God gives this light, yet it is false with respect to the majority of men.

"Why, don't you yourself say that the heavens and birds prove God exists?" No. "And doesn't your religion say so?" No. In a sense, this is true for some souls to whom God gives this light. But it is false for most people.

There are three sources of belief: reason, custom, inspiration. The Christian religion, which alone has reason, does not acknowledge as her true children those who believe without inspiration. It is not that she excludes reason and custom. On the contrary, the mind must be opened to proofs, must be confirmed by custom, and offer itself in humbleness to inspirations, which alone can produce a true and saving effect. Ne evacuetur crux Christi.⁹⁵

There are three sources of belief: reason, habit, and inspiration. Christianity alone has reason on its side. Yet it does not recognize those who believe without inspiration as its true children. This does not mean it rejects reason and habit. On the contrary, the mind must be open to evidence and strengthened by habit. It must also humbly welcome inspiration, which alone can produce a true and saving effect. Ne evacuetur crux Christi.⁹⁵

Order.—After the letter That we ought to seek God, to write the letter On removing obstacles; which is the discourse on "the machine,"⁹⁶ on preparing the machine, on seeking by reason.

Order. After the letter That we ought to seek God, write the letter On removing obstacles. This is the discussion of "the machine,"⁹⁶ preparing the machine, and seeking through reason.

Order.—A letter of exhortation to a friend to induce him to seek. And he will reply, "But what is the use of seeking? Nothing is seen." Then to reply to him, "Do not despair." And he will answer that he would be glad to find some light, but that, according to this very religion, if he believed in it, it will be of no use to him, and that therefore he prefers not to seek. And to answer to that: The machine.

Order. Write a letter urging a friend to seek. He will reply, "What is the use of seeking? Nothing can be seen." Then reply, "Do not despair." He will answer that he would be glad to find some light. But according to this very religion, even if he believed in it, it would be of no use to him. So he prefers not to seek. Answer that with: The machine.

A letter which indicates the use of proofs by the machine.— Faith is different from proof; the one is human, the other is a gift of God. Justus ex fide vivit.⁹⁷ It is this faith that God Himself puts into the heart, of which the proof is often the instrument, fides ex auditu;⁹⁸ but this faith is in the heart, and makes us not say scio, but credo.

A letter explaining the use of proofs by the machine. Faith is different from proof. Proof is human, while faith is a gift from God. The righteous live by faith.⁹⁷ God himself puts this faith into the heart, often using proof as an instrument. Faith comes from hearing.⁹⁸ But this faith is in the heart. It makes us say not I know, but I believe.

It is superstition to put one's hope in formalities; but it is pride to be unwilling to submit to them.

It is superstition to place your hope in formalities. But it is pride to refuse to follow them.

The external must be joined to the internal to obtain anything from God, that is to say, we must kneel, pray with the lips, etc., in order that proud man, who would not submit himself to God, may be now subject to the creature.⁹⁹ To expect help from these externals is superstition; to refuse to join them to the internal is pride.

To receive anything from God, we must join outward actions to our inner devotion. We must kneel, pray aloud, and so on. In this way, proud people who would not submit to God may now submit to what he has created.⁹⁹ Expecting help from these outward actions is superstition. Refusing to join them to inner devotion is pride.

Other religions, as the pagan, are more popular, for they consist in externals. But they are not for educated people. A purely intellectual religion would be more suited to the learned, but it would be of no use to the common people. The Christian religion alone is adapted to all, being composed of externals and internals. It raises the common people to the internal, and humbles the proud to the external; it is not perfect without the two, for the people must understand the spirit of the letter, and the learned must submit their spirit to the letter.

Other religions, such as pagan religions, are more popular because they focus on outward practices. But they are not suited to educated people. A purely intellectual religion would be better suited to the learned, but it would be of no use to ordinary people. Christianity alone is suited to all, because it combines outward practices with inward faith. It raises ordinary people to an understanding of inward faith and humbles the proud by making them observe outward practices. It is not complete without both. Ordinary people must understand the spirit behind the letter, and the learned must submit their minds to the letter.

For we must not misunderstand ourselves; we are as much automatic as intellectual; and hence it comes that the instrument by which conviction is attained is not demonstrated alone. How few things are demonstrated? Proofs only convince the mind. Custom is the source of our strongest and most believed proofs. It bends the automaton, which persuades the mind without its thinking about the matter. Who has demonstrated that there will be a to-morrow, and that we shall die? And what is more believed? It is, then, custom which persuades us of it; it is custom that makes so many men Christians; custom that makes them Turks, heathens, artisans, soldiers, etc. (Faith in baptism is more received among Christians than among Turks.) Finally, we must have recourse to it when once the mind has seen where the truth is, in order to quench our thirst, and steep ourselves in that belief, which escapes us at every hour; for always to have proofs ready is too much trouble. We must get an easier belief, which is that of custom, which, without violence, without art, without argument, makes us believe things, and inclines all our powers to this belief, so that out soul falls naturally into it. It is not enough to believe only by force of conviction, when the automaton is inclined to believe the contrary. Both our parts must be made to believe, the mind by reasons which it is sufficient to have seen once in a lifetime, and the automaton by custom, and by not allowing it to incline to the contrary. Inclina cor meum, Deus.¹⁰⁰

We must not misunderstand ourselves. We are as much creatures of habit as creatures of intellect. That is why we do not reach conviction through demonstration alone. How few things can be demonstrated? Proofs convince only the mind. Habit is the source of our strongest and most firmly held convictions. It trains the automatic part of us, which persuades the mind without its thinking about the matter. Who has proved that tomorrow will come, or that we shall die? Yet what do we believe more firmly? It is habit that persuades us of these things. Habit makes so many people Christians. Habit makes them Turks, heathens, artisans, soldiers, and so on. (Faith in baptism is more common among Christians than among Turks.) Finally, once the mind has seen where the truth lies, we must turn to habit to quench our thirst. We must steep ourselves in that belief, which slips away from us every hour. It is too much trouble to keep proofs always at hand. We need an easier way to believe, the way of habit. Without force, skill, or argument, habit makes us believe things. It inclines all our powers toward that belief, so that our soul falls naturally into it. It is not enough to believe through conviction alone when our automatic nature is inclined to believe the opposite. Both parts of us must be made to believe. The mind believes through reasons that it is enough to have seen once in a lifetime. The automatic part believes through habit, and by not being allowed to incline toward the opposite. Inclina cor meum, Deus.¹⁰⁰

The reason acts slowly, with so many examinations, and on so many principles, which must be always present, that at every hour it falls asleep, or wanders, through want of having all its principles present. Feeling does not act thus; it acts in a moment, and is always ready to act. We must then put our faith in feeling; otherwise it will be always vacillating.

Reason works slowly. It requires so much examination and depends on so many principles that must always be kept in mind. At every moment, it falls asleep or wanders because it cannot keep all its principles in mind. Feeling does not work this way. It acts instantly and is always ready to act. We must therefore place our faith in feeling. Otherwise, our faith will always waver.

Two extremes: to exclude reason, to admit reason only.

Two extremes: rejecting reason, and accepting only reason.

It is not a rare thing to have to reprove the world for too much docility. It is a natural vice like credulity, and as pernicious. Superstition.

It is not uncommon to criticize people for being too willing to accept what they are told. This is a natural fault, like gullibility, and just as harmful. Superstition.

Piety is different from superstition.

Devotion to God is different from superstition.

To carry piety as far as superstition is to destroy it.

Taking religious devotion so far that it becomes superstition destroys it.

The heretics reproach us for this superstitious submission. This is to do what they reproach us for ...

The heretics criticize us for this superstitious obedience. This is doing what they criticize us for ...

Infidelity, not to believe in the Eucharist, because it is not seen.

Unbelief is not believing in the Eucharist because it is not seen.

Superstition to believe propositions. Faith, etc.

It is superstition to believe propositions. Faith, and so on.

I say there are few true Christians, even as regards faith. There are many who believe but from superstition. There are many who do not believe solely from wickedness. Few are between the two.

I say there are few true Christians, even in their faith. Many believe only out of superstition. Many others do not believe solely because of their wickedness. Few fall between these two groups.

In this I do not include those who are of truly pious character, nor all those who believe from a feeling in their heart.

I do not include those who are truly devout, or all those who believe because of a feeling in their hearts.

There are only three kinds of persons; those who serve God, having found Him; others who are occupied in seeking Him, not having found Him; while the remainder live without seeking Him, and without having found Him. The first are reasonable and happy, the last are foolish and unhappy; those between are unhappy and reasonable.

There are only three kinds of people. The first have found God and serve him. Others have not found him and are busy seeking him. The rest live without seeking him and without having found him. The first are reasonable and happy. The last are foolish and unhappy. Those in between are unhappy and reasonable.

Unusquisque sibi Deum fingit.¹⁰¹

Each person creates a god for themselves.¹⁰¹

Disgust.

Disgust.

Ordinary people have the power of not thinking of that about which they do not wish to think. "Do not meditate on the passages about the Messiah," said the Jew to his son. Thus our people often act. Thus are false religions preserved, and even the true one, in regard to many persons.

Ordinary people can avoid thinking about things they do not want to consider. "Do not think about the passages concerning the Messiah," the Jew told his son. Our people often do the same. This is how false religions are preserved, and how the true religion is preserved for many people.

But there are some who have not the power of thus preventing thought, and who think so much the more as they are forbidden. These undo false religions, and even the true one, if they do not find solid arguments.

But some people cannot keep themselves from thinking. The more they are forbidden to think, the more they do so. They reject false religions, and even the true religion, if they do not find solid arguments for them.

They hide themselves in the press, and call numbers to their rescue. Tumult.

They hide in the crowd and rely on numbers to save them. Uproar.

Authority.—So far from making it a rule to believe a thing because you have heard it, you ought to believe nothing without putting yourself into the position as if you had never heard it.

Authority. Do not make it a rule to believe something just because you have heard it. Believe nothing without first considering it as if you had never heard it.

It is your own assent to yourself, and the constant voice of your own reason, and not of others, that should make you believe.

Your own agreement with yourself and the steady voice of your own reason should make you believe, not what others say.

Belief is so important! A hundred contradictions might be true. If antiquity were the rule of belief, men of ancient time would then be without rule. If general consent, if men had perished?

Belief is so important! A hundred contradictions might be true. If antiquity were the standard for belief, people in ancient times would have had no standard. If general agreement were the standard, what if people had died out?

False humanity, pride.

False compassion, pride.

Lift the curtain. You try in vain; if you must either believe, or deny, or doubt. Shall we then have no rule? We judge that animals do well what they do. Is there no rule whereby to judge men?

Lift the curtain. You try in vain. You must either believe, deny, or doubt. Should we then have no standard? We judge that animals do well at what they do. Is there no standard by which to judge people?

To deny, to believe, and to doubt well, are to a man what the race is to a horse.

To deny, believe, and doubt well is as natural to a person as racing is to a horse.

Punishment of those who sin, error.

The punishment of those who sin is error.

Those who do not love the truth take as a pretext that it is disputed, and that a multitude deny it. And so their error arises only from this, that they do not love either truth or charity. Thus they are without excuse.

Those who do not love the truth use the fact that it is disputed and denied by many as an excuse. Their error comes only from their lack of love for both truth and charity. So they have no excuse.

Superstition and lust. Scruples, evil desires. Evil fear; fear, not such as comes from a belief in God, but such as comes from a doubt whether He exists or not. True fear comes from faith; false fear comes from doubt. True fear is joined to hope, because it is born of faith, and because men hope in the God in whom they believe. False fear is joined to despair, because men fear the God in whom they have no belief. The former fear to lose Him; the latter fear to find Him.

Superstition and lust. Scruples and evil desires. There is a harmful fear that comes not from belief in God, but from doubt about whether he exists. True fear comes from faith. False fear comes from doubt. True fear goes with hope because it is born of faith, and people place their hope in the God they believe in. False fear goes with despair because people fear the God they do not believe in. Those with true fear are afraid of losing him. Those with false fear are afraid of finding him.

"A miracle," says one, "would strengthen my faith." He says so when he does not see one. Reasons, seen from afar, appear to limit our view; but when they are reached, we begin to see beyond. Nothing stops the nimbleness of our mind. There is no rule, say we, which has not some exceptions, no truth so general which has not some aspect in which it fails. It is sufficient that it be not absolutely universal to give us a pretext for applying the exceptions to the present subject, and for saying, "This is not always true; there are therefore cases where it is not so." It only remains to show that this is one of them; and that is why we are very awkward or unlucky, if we do not find one some day.

"A miracle," someone says, "would strengthen my faith." He says this when he sees no miracle. Reasons seen from a distance seem to limit our view. But when we reach them, we begin to see beyond them. Nothing stops the quick movements of our minds. We say that every rule has exceptions. No truth is so general that it does not fail in some respect. If a truth is not absolutely universal, that is enough to give us an excuse. We apply its exceptions to the matter at hand and say, "This is not always true. So there are cases where it does not hold." All that remains is to show that this is one of those cases. We must be very clumsy or unlucky if we do not find a reason for saying so eventually.

We do not weary of eating and sleeping every day, for hunger and sleepiness recur. Without that we should weary of them. So, without the hunger for spiritual things, we weary of them. Hunger after righteousness, the eighth beatitude.¹⁰²

We do not tire of eating and sleeping every day, because hunger and sleepiness return. Without them, we would tire of eating and sleeping. In the same way, without hunger for spiritual things, we tire of them. Hunger for righteousness, the eighth beatitude.¹⁰²

Faith indeed tells what the senses do not tell, but not the contrary of what they see. It is above them and not contrary to them.

Faith tells us things the senses do not, but it does not contradict what they see. It is above the senses, not opposed to them.

How many stars have telescopes revealed to us which did not exist for our philosophers of old! We freely attack Holy Scripture on the great number of stars, saying, "There are only one thousand and twenty-eight,¹⁰³ we know it." There is grass on the earth, we see it—from the moon we would not see it—and on the grass are leaves, and in these leaves are small animals; but after that no more.—O presumptuous man!—The compounds are composed of elements, and the elements not.—O presumptuous man! Here is a fine reflection.—We must not say that there is anything which we do not see.—We must then talk like others, but not think like them.

How many stars have telescopes revealed that did not exist for the philosophers of old! We readily challenge Holy Scripture over the great number of stars, saying, "There are only one thousand and twenty-eight,¹⁰³ we know that." There is grass on the earth, and we can see it. From the moon, we would not see it. The grass has leaves, and on those leaves are tiny animals. But beyond that, nothing. Oh, presumptuous man! Compounds are made of elements, but elements are not made of anything. Oh, presumptuous man! What a fine thought. We must not say that anything we cannot see exists. We must therefore speak like others, but not think like them.

The last proceeding of reason is to recognise that there is an infinity of things which are beyond it. It is but feeble if it does not see so far as to know this. But if natural things are beyond it, what will be said of supernatural?

The final step of reason is to recognize that infinitely many things are beyond it. Reason is weak if it cannot see far enough to know this. But if natural things are beyond reason, what can be said of supernatural things?

Submission.—We must know where to doubt, where to feel certain, where to submit. He who does not do so, understands not the force of reason. There are some who offend against these three rules, either by affirming everything as demonstrative, from want of knowing what demonstration is; or by doubting everything, from want of knowing where to submit; or by submitting in everything, from want of knowing where they must judge.

Submission. We must know when to doubt, when to feel certain, and when to submit. Anyone who does not understand this does not understand the power of reason. Some people break these three rules. They claim that everything can be proved because they do not know what proof is. Or they doubt everything because they do not know when to submit. Or they submit in everything because they do not know when they must judge for themselves.

Submission is the use of reason in which consists true Christianity.

Submission is the use of reason that makes up true Christianity.

St. Augustine.¹⁰⁴—Reason would never submit, if it did not judge that there are some occasions on which it ought to submit. It is then right for it to submit, when it judges that it ought to submit.

St. Augustine.¹⁰⁴ Reason would never yield unless it judged that it should sometimes do so. It is therefore right for reason to yield when it judges that it should.

Wisdom sends us to childhood. Nisi efficiamini sicut parvuli.¹⁰⁵

Wisdom leads us back to childhood. Unless you become like little children.¹⁰⁵

There is nothing so conformable to reason as this disavowal of reason.

Nothing is more reasonable than this rejection of reason.

If we submit everything to reason, our religion will have no mysterious and supernatural element. If we offend the principles of reason, our religion will be absurd and ridiculous.

If we make everything subject to reason, our religion will have nothing mysterious or supernatural. If we go against the principles of reason, our religion will be absurd and ridiculous.

All our reasoning reduces itself to yielding to feeling.

All our reasoning comes down to giving in to feeling.

But fancy is like, though contrary to feeling, so that we cannot distinguish between these contraries. One person says that my feeling is fancy, another that his fancy is feeling. We should have a rule. Reason offers itself; but it is pliable in every sense; and thus there is no rule.

But imagination resembles feeling, even though it is its opposite. So we cannot distinguish between the two. One person says that what I feel is imagination. Another says that what he imagines is feeling. We need a standard. Reason offers itself, but it can be bent in any direction. So there is no standard.

Men often take their imagination for their heart; and they believe they are converted as soon as they think of being converted.

People often mistake their imagination for their heart. They believe they are converted as soon as they think about conversion.

M. de Roannez said: "Reasons come to me afterwards, but at first a thing pleases or shocks me without my knowing the reason, and yet it shocks me for that reason which I only discover afterwards." But I believe, not that it shocked him for the reasons which were found afterwards, but that these reasons were only found because it shocks him.

M. de Roannez said: "The reasons come to me afterward. At first, something pleases or shocks me without my knowing why. Yet it shocks me for the very reason I discover afterward." But I do not believe it shocked him for the reasons he found afterward. I believe he found those reasons only because it shocked him.

The heart has its reasons, which reason does not know. We feel it in a thousand things. I say that the heart naturally loves the Universal Being, and also itself naturally, according as it gives itself to them; and it hardens itself against one or the other at its will. You have rejected the one, and kept the other. Is it by reason that you love yourself?

The heart has its reasons, which reason does not understand. We feel this in a thousand things. I say that the heart naturally loves the Universal Being, and naturally loves itself too, depending on which it gives itself to. It hardens itself against either one as it chooses. You have rejected the one and kept the other. Is it because of reason that you love yourself?

It is the heart which experiences God, and not the reason. This, then, is faith: God felt by the heart, not by the reason.

The heart experiences God, not reason. This is faith: God felt by the heart, not by reason.

Faith is a gift of God; do not believe that we said it was a gift of reasoning. Other religions do not say this of their faith. They only gave reasoning in order to arrive at it, and yet it does not bring them to it.

Faith is a gift from God. Do not think we said it was a gift of reason. Other religions do not say this about their faith. They offer only reasoning as a way to reach faith, but it does not bring them there.

The knowledge of God is very far from the love of Him.

Knowing God is very different from loving him.

Heart, instinct, principles.

Heart, instinct, principles.

We know truth, not only by the reason, but also by the heart, and it is in this last way that we know first principles; and reason, which has no part in it, tries in vain to impugn them. The sceptics, who have only this for their object, labour to no purpose. We know that we do not dream, and however impossible it is for us to prove it by reason, this inability demonstrates only the weakness of our reason, but not, as they affirm, the uncertainty of all our knowledge. For the knowledge of first principles, as space, time, motion, number, is as sure as any of those which we get from reasoning. And reason must trust these intuitions of the heart, and must base them on every argument. (We have intuitive knowledge of the tri-dimensional nature of space, and of the infinity of number, and reason then shows that there are no two square numbers one of which is double of the other. Principles are intuited, propositions are inferred, all with certainty, though in different ways.) And it is as useless and absurd for reason to demand from the heart proofs of her first principles, before admitting them, as it would be for the heart to demand from reason an intuition of all demonstrated propositions before accepting them.

We know truth not only through reason, but also through the heart. It is through the heart that we know first principles. Reason plays no part in knowing them, and it tries in vain to challenge them. The skeptics, who aim only to challenge them, work to no purpose. We know that we are not dreaming. However impossible it is to prove this by reason, that inability shows only the weakness of our reason. It does not show, as the skeptics claim, that all our knowledge is uncertain. Our knowledge of first principles, such as space, time, motion, and number, is as certain as any knowledge gained through reasoning. Reason must trust these intuitions of the heart and base every argument on them. (We know intuitively that space has three dimensions and that numbers are infinite. Reason then shows that no two square numbers exist such that one is double the other. Principles are known by intuition, and propositions are inferred. Both are certain, though known in different ways.) It is useless and absurd for reason to demand proof of first principles from the heart before accepting them. It would be just as absurd for the heart to demand intuitive knowledge of all proven propositions before accepting them.

This inability ought, then, to serve only to humble reason, which would judge all, but not to impugn our certainty, as if only reason were capable of instructing us. Would to God, on the contrary, that we had never need of it, and that we knew everything by instinct and intuition! But nature has refused us this boon. On the contrary, she has given us but very little knowledge of this kind; and all the rest can be acquired only by reasoning.

This inability should humble reason, which presumes to judge everything. It should not undermine our certainty, as if reason alone could teach us. If only we never needed reason and knew everything by instinct and intuition! But nature has denied us this gift. Instead, she has given us very little knowledge of this kind. All the rest can be acquired only through reasoning.

Therefore, those to whom God has imparted religion by intuition are very fortunate, and justly convinced. But to those who do not have it, we can give it only by reasoning, waiting for God to give them spiritual insight, without which faith is only human, and useless for salvation.

Therefore, those to whom God has given religion through intuition are very fortunate and rightly convinced. But we can give it to those who lack it only through reasoning. We must wait for God to give them spiritual insight. Without it, faith is merely human and cannot bring salvation.

Order.—Against the objection that Scripture has no order.

Order. Against the objection that Scripture has no order.

The heart has its own order; the intellect has its own, which is by principle and demonstration. The heart has another. We do not prove that we ought to be loved by enumerating in order the causes of love; that would be ridiculous.

The heart has its own order. The intellect has its own order, based on principles and proof. The heart follows a different order. We do not prove that we deserve love by listing the reasons for loving us in order. That would be ridiculous.

Jesus Christ and Saint Paul employ the rule of love, not of intellect; for they would warm, not instruct. It is the same with Saint Augustine. This order consists chiefly in digressions on each point to indicate the end, and keep it always in sight.

Jesus Christ and Saint Paul follow the order of love, not intellect. Their aim is to stir the heart, not to teach. The same is true of Saint Augustine. This order consists chiefly of digressions at each point, to show the goal and keep it always in view.

Do not wonder to see simple people believe without reasoning. God imparts to them love of Him and hatred of self. He inclines their heart to believe. Men will never believe with a saving and real faith, unless God inclines their heart; and they will believe as soon as He inclines it. And this is what David knew well, when he said: Inclina cor meum, Deus, in ...¹⁰⁶

Do not be surprised to see ordinary people believe without reasoning. God gives them love for him and hatred of themselves. He turns their hearts toward belief. People will never have a true faith that saves unless God turns their hearts toward belief. And they will believe as soon as he does. David knew this well when he said: Inclina cor meum, Deus, in ...¹⁰⁶

Religion is suited to all kinds of minds. Some pay attention only to its establishment,¹⁰⁷ and this religion is such that its very establishment suffices to prove its truth. Others trace it even to the apostles. The more learned go back to the beginning of the world. The angels see it better still, and from a more distant time.

Religion speaks to all kinds of minds. Some pay attention only to how it was established,¹⁰⁷ and this religion is such that its establishment alone proves its truth. Others trace it back to the apostles. More learned people go back to the beginning of the world. The angels see it even more clearly, and from an even earlier time.

Those who believe without having read the Testaments, do so because they have an inward disposition entirely holy, and all that they hear of our religion conforms to it. They feel that a God has made them; they desire only to love God; they desire to hate themselves only. They feel that they have no strength in themselves; that they are incapable of coming to God; and that if God does not come to them, they can have no communion with Him. And they hear our religion say that men must love God only, and hate self only; but that all being corrupt and unworthy of God, God made Himself man to unite Himself to us. No more is required to persuade men who have this disposition in their heart, and who have this knowledge of their duty and of their inefficiency.

Those who believe without having read the Testaments do so because they have an entirely holy disposition within them. Everything they hear about our religion is in keeping with it. They feel that God made them. They desire only to love God and to hate themselves. They feel that they have no strength of their own. They cannot come to God, and if he does not come to them, they can have no communion with him. They hear our religion say that people must love only God and hate only themselves. It also says that all are corrupt and unworthy of God, so God became man to unite himself with us. Nothing more is needed to persuade those who have this disposition in their hearts and know their duty and their inability to fulfill it.

Those whom we see to be Christians without the knowledge of the prophets and evidences, nevertheless judge of their religion as well as those who have that knowledge. They judge of it by the heart, as others judge of it by the intellect. God Himself inclines them to believe, and thus they are most effectively convinced.

Some people are Christians without knowing the prophets or the evidence for their faith. Yet they judge their religion just as well as those who have that knowledge. They judge it with their hearts, while others judge it with their intellects. God himself inclines them to believe, and in this way they are most effectively convinced.

I confess indeed that one of those Christians who believe without proofs will not perhaps be capable of convincing an infidel who will say the same of himself. But those who know the proofs of religion will prove without difficulty that such a believer is truly inspired by God, though he cannot prove it himself.

I admit that a Christian who believes without proof may not be able to convince a nonbeliever who says the same of himself. But those who know the proofs of religion can easily prove that such a believer is truly inspired by God. This is true even if the believer cannot prove it himself.

For God having said in His prophecies (which are undoubtedly prophecies), that in the reign of Jesus Christ He would spread His spirit abroad among nations, and that the youths and maidens and children of the Church would prophesy;¹⁰⁸ it is certain that the Spirit of God is in these, and not in the others.

God said in his prophecies, which are undoubtedly prophecies, that he would spread his spirit among the nations during Jesus Christ’s reign. He also said that the young men, young women, and children of the Church would prophesy.¹⁰⁸ Therefore, it is certain that the Spirit of God is in these people, and not in the others.

Instead of complaining that God had hidden Himself, you will give Him thanks for having revealed so much of Himself; and you will also give Him thanks for not having revealed Himself to haughty sages, unworthy to know so holy a God.

Instead of complaining that God has hidden himself, you will thank him for revealing so much of himself. You will also thank him for not revealing himself to arrogant scholars who are unworthy to know such a holy God.

Two kinds of persons know Him: those who have a humble heart, and who love lowliness, whatever kind of intellect they may have, high or low; and those who have sufficient understanding to see the truth, whatever opposition they may have to it.

Two kinds of people know him. The first have humble hearts and love humility, whether their intellect is great or small. The second have enough understanding to see the truth, no matter how much they oppose it.

Proof.—1. The Christian religion, by its establishment, having established itself so strongly, so gently, whilst contrary to nature.—2. The sanctity, the dignity, and the humility of a Christian soul.—3. The miracles of Holy Scripture.—4. Jesus Christ in particular.—5. The apostles in particular.—6. Moses and the prophets in particular.—7. The Jewish people.—8. The prophecies.—9. Perpetuity; no religion has perpetuity.— 10. The doctrine which gives a reason for everything.—11. The sanctity of this law.—12. By the course of the world.

Proof. 1. The Christian religion became firmly established, so gently, though it is contrary to nature. 2. The holiness, dignity, and humility of a Christian soul. 3. The miracles in Holy Scripture. 4. Jesus Christ in particular. 5. The apostles in particular. 6. Moses and the prophets in particular. 7. The Jewish people. 8. The prophecies. 9. Continuity. No religion has continuity. 10. The doctrine that explains everything. 11. The holiness of this law. 12. The course of the world.

Surely, after considering what is life and what is religion, we should not refuse to obey the inclination to follow it, if it comes into our heart; and it is certain that there is no ground for laughing at those who follow it.

Surely, after considering what life and religion are, we should not resist the urge to follow religion if it arises in our hearts. And there is certainly no reason to laugh at those who follow it.

Proofs of religion.—Morality, Doctrine, Miracles, Prophecies, Types.

Proofs of religion. Morality, doctrine, miracles, prophecies, types.