Morality and Doctrine

Second part.—That man without faith cannot know the true good, nor justice.

Second part. Without faith, people cannot know the true good or 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.

Everyone seeks happiness, without exception. People use different means, but all aim at this end.¹⁵⁹ The same desire leads some to go to war and others to avoid it. They simply see things differently. The will never takes even the smallest step without aiming at happiness. This is the motive behind every action of every person, even 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.

Yet after so many years, no one without faith has reached the goal everyone continually seeks. All complain: princes and subjects, nobles and commoners, old and young, strong and weak, educated and uneducated, healthy and sick. People complain in every country, at every time, at every age, and in every condition.

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.

Such a long, continuous, and unchanging trial should certainly convince us that we cannot reach the good through our own efforts. But examples teach us little. No two situations are ever so alike that there is not some slight difference. So we expect our hopes not to be disappointed this time, as they were before. The present never satisfies us. Yet experience deceives us, leading us from one misfortune to another and finally 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.

What do this desire and this inability tell us? They tell us that human beings once knew true happiness. Now only its mark and an empty trace remain. We try in vain to fill that emptiness with everything around us. We seek help in things we do not have, because we cannot find it in things we do have. But all these things are inadequate. The infinite abyss can only be filled by something infinite and unchanging, that is, 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.

God alone is our true good. Since we have abandoned him, it is strange that everything in nature has served as a substitute for him. People have turned to the stars, the heavens, the earth, the elements, plants, cabbages, leeks, animals, insects, calves, snakes, fever, plague, war, famine, vices, adultery, and incest. Since humanity has lost the true good, anything can seem equally good, even self-destruction. Yet self-destruction is 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 ...

Some seek the good in power, others in scientific research, and others in pleasure. Others come closer to the truth. They have understood that the universal good, which all people desire, cannot be any particular thing that only one person can possess. When such things are shared, their owners suffer more from lacking what they do not have than they enjoy what they possess. They have learned that the true good must be something everyone can possess at once, without its being diminished or causing envy. No one can lose it against their will. Their reasoning is that this desire is natural to humanity. Everyone necessarily has it, and no one can help having it. From this they conclude ...

True nature being lost, everything becomes its own nature; as the true good being lost, everything becomes its own true good.

When true nature is lost, everything takes on a nature of its own. Likewise, when the true good is lost, everything becomes its own true good.

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.

People do not know where they belong. They have clearly gone astray and fallen from their true place. They cannot find it again. They search for it everywhere, anxiously and without success, in darkness they cannot see through.

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.

If trying to prove God’s existence through nature is a sign of weakness, do not dismiss Scripture. If recognizing these contradictions is a sign of strength, respect Scripture.

The vileness of man in submitting himself to the brutes, and in even worshipping them.

The vileness of human beings in submitting to animals and even worshipping them.

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.

For Port Royal. The beginning, after explaining what cannot be understood. Human greatness and misery are so evident that the true religion must teach us both. It must teach that there is a great source of greatness in us and a great source of misery. It must also explain 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.

To make people happy, a religion must prove that God exists and that we ought to love him. It must show that our true happiness is in him, and that our only evil is separation from him. It must recognize that darkness fills us and prevents us from knowing and loving him. Our duty requires us to love God, but our desires turn us away from him. As a result, we are full of unrighteousness. It must explain why we oppose God and our own good. It must teach us how to cure these weaknesses and how to obtain those cures. Let us therefore examine all the religions of the world. Let us see whether any religion other than Christianity 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?

Should it be the religion of the philosophers, who say that the highest good lies within us? Is this the true good? Have they found a cure for our ills? Does placing humans on an equal footing with God cure our pride? Others have made us equal to animals. Have they found a cure for our lusts? Have Muslims, who offer us earthly pleasures as the highest good even in eternity, found one? What religion, then, will teach us to cure pride and lust? What religion will actually teach us what is good for us and what our duties are? What religion will teach us about the weakness that turns us away from them? What religion will teach us its cause, its cures, and how to obtain those cures?

All other religions have not been able to do so. Let us see what the wisdom of God will do.

No other religion has been able to do so. Let us see what God's wisdom 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.

“Do not expect truth or comfort from other people,” she says. “I am the one who made you, and I alone can teach you what you are. But you are no longer in the state in which I made you. I created man holy, innocent, and perfect. I filled him with light and intelligence. I shared my glory and my wonders with him. The human eye then saw the majesty of God. Man was not then in the darkness that blinds him. Nor was he subject to death and the troubles that afflict him. “But he could not bear such great glory without becoming proud. He wanted to make himself his own center and become independent of my help. He withdrew from my rule. He sought to make himself equal to me by finding happiness in himself, so I abandoned him to himself. I turned the creatures subject to him against him and made them his enemies. So man has now become like the animals and is so estranged from me that he can scarcely glimpse his Maker. All his knowledge has been extinguished or thrown into confusion. His senses act independently of reason and often rule over it. They have led him to pursue pleasure. All creatures either torment or tempt him and hold power over him. They either overcome him with their strength or fascinate him with their charms. The latter tyranny is more terrible and more commanding.”

"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.

This is the state people are now in. They still have a faint instinct for the happiness of their former state. But they are sunk in the evils of their blindness and desire, which have become second nature to them.

"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."

The principle I reveal to you explains the contradictions that have astonished all people. These contradictions have divided them into groups with very different views. Now consider all the feelings of greatness and glory that no experience of suffering can silence. See whether their cause must lie in another nature.

For Port-Royal to-morrow (Prosopopœa).—"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...."

For Port-Royal tomorrow (a speech in another’s voice). "You seek in vain, O people, for a cure for your troubles within yourselves. All your reason can show you is that you will find neither truth nor goodness within yourselves. The philosophers promised you these things, but could not deliver them. They know neither your true good nor your true condition. How could they have provided cures for your troubles when they did not even know what those troubles were? Your chief diseases are pride, which draws you away from God, and lust, which binds you to earth. The philosophers have done nothing but encourage one or the other of these diseases. If they offered you God as your goal, it was only to feed your pride. They made you think that you are naturally like him and share his nature. Those who saw how absurd this claim was led you to another dangerous extreme. They made you think that your nature was like that of animals. They led you to seek your good in the desires you share with them. This is no way to cure your unrighteousness, which these wise men never understood. I alone can make you understand who you are...."

Adam, Jesus Christ.

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.

If you are united with God, it is through grace, not by nature. If you are humbled, it is through repentance, not by nature.

Thus this double capacity ...

So this double capacity ...

You are not in the state of your creation.

You are not in the condition you were created in.

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?

Since these two states are plain to see, you cannot fail to recognize them. Pay attention to your own feelings and observe yourselves. See whether you do not find the clear signs of these two natures. Could so many contradictions exist in a single, simple being?

—Incomprehensible.—Not all that is incomprehensible ceases to exist. Infinite number. An infinite space equal to a finite.

Incomprehensible. Not everything that is incomprehensible ceases to exist. An infinite number. An infinite space equal to a finite one.

—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.

It seems unbelievable that God would unite himself with us. This thought comes only from seeing how lowly we are. But if you are truly sincere, follow this thought as far as I have. Recognize that we are indeed so lowly that we cannot know on our own whether his mercy can make us capable of union with him. I would like to know how this animal, who knows he is so weak, has the right to measure God’s mercy. How can he set limits to it based on his own imagination? He knows so little about God that he does not even know what he himself is. Deeply troubled by the sight of his own condition, he 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.

But I would ask him whether God demands anything more from him than to know and love him. His nature is capable of knowledge and love. Why, then, does he believe God cannot make himself known and loved by him? Surely he knows at least that he exists and that he loves something. He can see something in the darkness around him, and he can find something on earth to love. So why could he not know and love God if God gave him some ray of his own nature? He could know and love God in whatever way God chose to reveal himself to us. Arguments like these must surely be intolerably presumptuous. They may seem to rest on humility, but that humility is neither sincere nor reasonable. True humility must lead us to admit that we cannot know by ourselves what we are. We can learn it only 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.

“I do not mean that you should believe me without reason, and I do not seek to force you to believe. In fact, I do not claim to give you a reason for everything. To reconcile these apparent contradictions, I intend to show you clearly, through convincing proofs, the divine signs in me. These signs may convince you of who I am. They may also establish my authority through wonders and proofs you cannot reject. Then you may believe without ... the things I teach you. You will have no other reason to reject them, except that you cannot know for yourselves whether they are true.”

"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.

God has chosen to redeem humanity and offer salvation to those who seek it. But people make themselves so unworthy of it that God is right to refuse it to some because of their stubbornness. He grants it to others out of compassion, though they do not deserve it. If he had chosen to overcome the stubbornness of the most hardened, he could have done so. He could have revealed himself so clearly that they could not have doubted the truth of his divine nature. It will be revealed on the last day, amid such thunder and upheaval in nature that the dead will rise again. Even 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."

He did not choose to appear this way in his coming of mercy. Many make themselves unworthy of his mercy, so he chose to leave them without the good they do not want. It would not have been right for him to appear in an unmistakably divine way, fully capable of convincing everyone. But it would also not have been right for him to come so secretly that sincere seekers could not know him. He chose to make himself clearly recognizable to them. He wanted to appear openly to those who seek him with all their hearts. He also wanted to remain hidden from those who flee from him with all their hearts. So he makes himself known through signs that are visible to those who seek him, but not to those who do not. There is enough light for those who only desire to see, and enough darkness for those who do not.

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.

No other religion has recognized that human beings are the most excellent of creatures. Some have fully recognized the reality of human excellence. They have regarded the low opinion people naturally have of themselves as base and ungrateful. Others have fully recognized how real human vileness is. They have proudly ridiculed the feelings of greatness that are equally natural to people.

"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."

"Look up to God," say the first. "See him whom you resemble and who created you to worship him. You can become like him. Wisdom will make you equal to him if you follow it." "Raise your heads, free people," says Epictetus. And others say, "Look down at the earth, you miserable worm, and consider the animals 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.

What, then, will human beings become? Will they be equal to God or to animals? What a frightening difference! What, then, will we be? Who cannot see from all this that humanity has gone astray and fallen from its place? We anxiously search for that place, but we cannot find it again. Who, then, can guide us back to it? The greatest people have failed.

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.

Skepticism is true. After all, before Jesus Christ, people did not know where they stood or whether they were great or small. Those who claimed either one knew nothing about it. They guessed at random, without reason. They were always wrong to rule out either possibility.

Quod ergo ignorantes, quæritis, religio annuntiat vobis.¹⁶⁰

Therefore, what you seek without knowing it, religion reveals to you.¹⁶⁰

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?

After understanding the whole nature of humanity. For a religion to be true, it must understand our nature. It must know our greatness and our smallness, and the reason for both. What religion other than Christianity has understood this?

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?

The main arguments of the skeptics, leaving aside the lesser ones, are these. Apart from faith and revelation, we have no certainty that these principles are true. We have only our natural awareness of them within ourselves. But this natural awareness is not convincing proof that they are true. Apart from faith, we cannot be certain whether a good God, a wicked demon,¹⁶¹ or chance created us. Depending on our origin, the principles given to us may be true, false, or uncertain. Again, apart from faith, no one can be certain whether they are awake or asleep. In sleep, we believe we are awake as firmly as we do when we are awake. We believe that we see space, shape, and motion. We notice time passing and measure it. In fact, we act as if we were awake. Since we spend half our lives asleep, we admit that we have no idea of truth, whatever we may imagine. All our intuitions during sleep are illusions. Who knows, then, whether the other half of our lives, when we think we are awake, is not another, slightly different sleep? Perhaps we wake from it when we believe ourselves to be 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?]

[Who doubts that we would think things were reversed if we dreamed together and our dreams happened to agree? That happens often enough. And suppose we were always alone when awake. In short, we often dream that we are dreaming, piling one dream on another. Could the half of our lives when we think we are awake itself be only a dream? The other dreams may be grafted onto it, and we may wake from it at death. During this dream, we may have as few principles of truth and goodness as we do during ordinary sleep. The different thoughts that trouble us may be only illusions, like the passing of time and the empty fancies of our dreams.]

These are the chief arguments on one side and the other.

These are the main arguments on both sides.

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 leave out lesser arguments, such as the skeptics' arguments against beliefs formed by custom, education, manners, country, and the like. These influence most ordinary people, who assert their beliefs with certainty on shallow grounds. But the slightest challenge from skeptics shakes those beliefs. If we are not sufficiently convinced of this, we need only read their books. We will soon be convinced, perhaps too much so.

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.

I see only one strong argument for the dogmatists. If we speak honestly and sincerely, we cannot doubt natural principles. The skeptics counter with a single objection: the uncertainty of our origin, which also makes our nature uncertain. The dogmatists have been trying to answer this objection 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.

So there is open war among people. Each must take a side, either with dogmatism or with skepticism. Anyone who thinks they can remain neutral is, above all, a skeptic. This neutrality is the essence of the skeptical school. Anyone who is not against them is essentially for them. [Here lies their advantage.] They do not even take their own side. They are neutral and indifferent, withholding judgment about everything, including themselves.

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.

What should a person do in this state? Should they doubt everything? Should they doubt whether they are awake, being pinched, or being burned? Should they doubt whether they are doubting? Should they doubt whether they exist? We cannot go that far. I take it as a fact that there has never been a truly complete skeptic. Nature supports our weak reason and keeps it from going so far astray.

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?

Will he instead claim that he certainly has the truth? When pressed even slightly, he can show no right to it and is forced to give up his claim.

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!

What a strange creature man is! What a wonder! What a monster, what chaos, what a contradiction, what a marvel! He judges all things, yet he is a helpless worm of the earth. He holds truth, yet he is a pit of uncertainty and error. He is the pride and the waste 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.

Who can untangle this? Nature disproves the skeptics, and reason disproves the dogmatists. What, then, will become of you who use natural reason to discover your true condition? You cannot avoid either of these schools of thought, yet you cannot follow either one.

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.

So understand, proud man, what a paradox you are to yourself. Humble yourself, weak reason. Be silent, foolish nature. Learn that man infinitely surpasses himself. Learn from your Master your true condition, which you do not know. Listen to 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.

If humanity had never been corrupted, we would enjoy truth and happiness with certainty in our innocence. If we had always been corrupt, we would have no idea of truth or happiness. But miserable as we are, we are even more miserable than we would be without greatness in our condition. We have an idea of happiness, but cannot reach it. We see an image of truth, but possess only a lie. We are incapable of complete ignorance or certain knowledge. Clearly, then, we once possessed 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.

Yet it is astonishing that the mystery furthest beyond our understanding is essential to knowing ourselves. This is the mystery of how sin is passed down. Nothing shocks our reason more than the claim that the first man’s sin made others guilty. They are so far removed from its source that they seem unable to have any part in it. This passing down of sin seems not only impossible to us, but also deeply unjust. What could be more contrary to the rules of our wretched justice than to condemn an infant eternally for a sin? The infant cannot exercise its will and seems to have so little share in that sin. It was committed six thousand years before the infant existed. Nothing offends us more deeply than this doctrine. Yet without this mystery, the most incomprehensible of all, we are incomprehensible to ourselves. The tangled knot of our condition winds through this abyss. As a result, we are harder to understand without this mystery than the mystery is for us to understand.

[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.

[It seems, then, that God chose to make the mystery of our existence impossible for us to understand. He has hidden the knot so high, or rather so low, that we cannot reach it at all. So we can truly know ourselves not through the proud efforts of reason, but through its simple submission.

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 foundations rest securely on the unquestionable authority of religion. They teach us that two truths of faith are equally certain. First, in his original state or in a state of grace, man is raised above all nature. He is made like God and shares in his divinity. Second, in a state of corruption and sin, man has fallen from this state and become like the beasts.

These two propositions are equally sound and certain. Scripture manifestly declares this to us, when it says in some places: Deliciæ meæ esse cum filiis hominum.¹⁶² Effundam spiritum meum super omnem carnem.¹⁶³ Dii estis¹⁶⁴, etc.; and in other places, Omnis caro fænum.¹⁶⁵ Homo assimilatus est jumentis insipientibus, et similis factus est illis.¹⁶⁶ Dixi in corde meo de filiis hominum. Eccles. iii.

These two statements are equally sound and certain. Scripture makes this clear to us. In some places it says, My delight is to be with the children of men.¹⁶² I will pour out my spirit on all flesh.¹⁶³ You are gods¹⁶⁴, and so on. In other places it says, All flesh is grass.¹⁶⁵ Man is likened to senseless beasts and has become like them.¹⁶⁶ I said in my heart concerning the children of men. 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.]

It is therefore clear that, through grace, man is made like God and shares in his divinity. Without grace, he is like the beasts.]

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.

Without this divine knowledge, what could people do? They could become proud of the lingering inner sense of their former greatness. Or they could become discouraged at the sight of their present weakness. Because they did not see the whole truth, they could not achieve perfect virtue. Some saw human nature as uncorrupted, while others saw it as beyond cure. They could not escape either pride or sloth, the two sources of all vice. They could only give in to vice through cowardice or escape it through pride. If they knew humanity’s greatness, they did not know its corruption. So they easily avoided sloth, but fell into pride. If they recognized the weakness of human nature, they did not know its dignity. So they could easily avoid vanity, but fell into despair. From this arose the different schools of the Stoics and Epicureans, the Dogmatists, Academicians, and others.

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.

Only the Christian religion has been able to cure these two vices. It does not drive out one by means of the other, as worldly wisdom does. Instead, it drives out both through the simplicity of the Gospel. It teaches the righteous that it raises them to share in divinity itself. Yet even in this exalted state, they carry within them the source of all corruption. Throughout their lives, this makes them subject to error, misery, death, and sin. It also proclaims to the most ungodly that they are capable of receiving the grace of their Redeemer. Religion thus makes those it justifies tremble and consoles those it condemns. All people share the capacity for both grace and sin. Through this, religion balances fear and hope so rightly that it humbles people infinitely more than reason alone can, but without despair. It also raises them infinitely higher than natural pride can, but without making them proud. In this way, it shows that it alone is free from error and vice, and that it alone fulfills the duty of teaching and correcting people.

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?

Who, then, can refuse to believe in and adore this heavenly light? Is it not clearer than daylight that we see lasting marks of excellence within ourselves? And is it not equally true that we feel the effects of our miserable condition every hour? What does this chaos and monstrous confusion proclaim to us? It proclaims the truth of these two states with a voice so powerful that we cannot resist it.

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.

Weakness. Everything people pursue is aimed at gaining wealth. Yet they have no proof that they possess it justly. Their only claim rests on human whim, and they lack the strength to hold it securely. The same is true of knowledge, since illness can take it away. We are incapable of both truth and goodness.

We desire truth, and find within ourselves only uncertainty.

We want truth, but find only uncertainty within ourselves.

We seek happiness, and find only misery and death.

We look for happiness, but 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.

We cannot help wanting truth and happiness, yet we are incapable of certainty or happiness. This desire remains in us partly to punish us and partly to show us the state from which we have fallen.

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?

If people are not made for God, why are they happy only in God? If people are made for God, why are they so opposed to God?

Nature corrupted.—Man does not act by reason, which constitutes his being.

Corrupted nature. People do not act according to reason, which defines their nature.

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.

The corruption of reason is shown by the existence of so many different and extravagant customs. Truth had to come so that people would no longer dwell within themselves.

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.

I confess that as soon as Christianity reveals that human nature is corrupt and has fallen away from God, my eyes are opened. I see signs of this truth everywhere. Nature bears witness everywhere, both within and outside us, to a lost God and a corrupt human nature.

Man's true nature, his true good, true virtue, and true religion, are things of which the knowledge is inseparable.

Knowledge of human nature, humanity’s true good, true virtue, and true religion cannot be separated.

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.

Greatness, misery. The more insight we have, the more greatness and baseness we discover in human beings. Ordinary people are astonished by those with more education, the philosophers. Christians 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?

Who, then, will be surprised that religion only deepens our understanding of what we already know, according to the insight we have?

This religion taught to her children what men have only been able to discover by their greatest knowledge.

This religion taught its children what people could discover only through their greatest knowledge.

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?

Original sin seems foolish to people, and I admit that it does. So you must not fault me for this doctrine’s lack of reason, since I admit that it lacks reason. But this foolishness is wiser than all human wisdom, sapientius est hominibus.¹⁶⁷ Without it, what can we say a human being is? Our whole condition depends on this imperceptible point. How could reason perceive it, when it goes against reason? Reason cannot discover it by its own methods. Indeed, when the idea is presented to reason, reason rejects it.

Of original sin.¹⁶⁸ Ample tradition of original sin according to the Jews.

On original sin.¹⁶⁸ The Jews have an extensive tradition concerning original sin.

On the saying in Genesis viii, 21: "The imagination of man's heart is evil from his youth."

On the saying in Genesis 8:21: "The thoughts of the human heart are evil from youth."

R. Moses Haddarschan: This evil leaven is placed in man from the time that he is formed.

R. Moses Haddarschan: This evil influence is placed in a person from the moment they are 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.

Massechet Succa: This evil leaven has seven names in Scripture. It is called evil, the foreskin, uncleanness, an enemy, a stumbling block, a heart of stone, the north wind. All of these signify the evil hidden and embedded in the human heart.

Midrasch Tillim says the same thing, and that God will deliver the good nature of man from the evil.

Midrasch Tillim says the same thing. It says that God will free human nature’s goodness from 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.

This malice is renewed against humanity every day. As Psalm 37:32 says, "The wicked watch the righteous and seek to kill them." But God will not abandon the righteous. This malice tests the human heart in this life and will accuse us in the next. All of 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 Tillim on Psalm 4:4: "Stand in awe and do not sin." Stand in awe and fear your lust, and it will not lead you into sin. And on Psalm 36:1: "The wicked person has said in his own heart, Let me not fear God." This means that the malice natural to human beings has said this to the wicked person.

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.

Midrasch el Kohelet: "A poor and wise child is better than an old and foolish king who cannot foresee the future."¹⁶⁹ The child is virtue, and the king is human wickedness. It is called a king because all the body's members obey it. It is called old because it is in the human heart from infancy to old age. It is called foolish because it leads people toward [perdition], or ruin, which they do not foresee. The same idea appears 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.

Bereschist Rabba on Psalm 35:10: "Lord, all my bones shall bless you, who deliver the poor from the tyrant." Is there any greater tyrant than the evil leaven? And on Proverbs 25:21: "If your enemy is hungry, give him bread to eat." This means that if the evil leaven is hungry, give it the bread of wisdom mentioned in Proverbs 9. If it is thirsty, give it the water mentioned in Isaiah 55.

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 Tillim says the same thing. It says that, in this passage, Scripture uses “the enemy” to mean the evil leaven. By [giving] him that bread and water, we heap burning coals 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.

Midrasch el Kohelet on Ecclesiastes 9:14: "A great king besieged a little city." The great king is the evil leaven. The great defenses built against the city are temptations. A poor wise man was found who saved it. This man represents virtue.

And on Psalm xli, 1: "Blessed is he that considereth the poor."

And on Psalm 41:1: "Blessed is the one who cares for 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.

Regarding Psalm 78:39, “The spirit passes away and does not return,” some have wrongly argued that the soul is not immortal. But the meaning is that this spirit is the evil leaven that stays with a person until death. It will not return at the resurrection.

And on Psalm ciii the same thing.

And the same thing on Psalm 103.

And on Psalm xvi.

And on Psalm 16.

Principles of Rabbinism: two Messiahs.

Principles of rabbinic teaching: two Messiahs.

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 est¹⁷⁰—that is to say, they knew death to be the beginning of eternal and essential happiness?

Will anyone say that, because people declared that righteousness had left the earth, they therefore knew of original sin? Nemo ante obitum beatus est¹⁷⁰. Does that mean they knew death was the beginning of eternal and essential happiness?

[Miton] sees well that nature is corrupt, and that men are averse to virtue; but he does not know why they cannot fly higher.

[Miton] sees clearly that human nature is corrupt and that people resist virtue. But he does not know why they cannot rise higher.

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."

Order. After Corruption, say: "It is right that all who are in that state should know it. This includes both those who are content with it and those who are not. But it is not right that all should see Redemption."

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...?

If we do not recognize that we are full of pride, ambition, lust, weakness, misery, and injustice, we are truly blind. And if we know this but do not want to be freed from them, what can we say of such a person...?

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?

How can we not respect a religion that understands human flaws so well? How can we not hope it is true when it promises such desirable remedies?

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.

All people naturally hate one another. They use their own desires as much as possible to serve the public good. But this is only a [pretense] and a false image of love. At its heart, it is only hate.

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.

Pitying unfortunate people does not conflict with selfish desire. In fact, we can show such friendship and gain a reputation for kindness without giving anything.

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.

From lust, people have drawn excellent rules for government, morality, and justice. But this vile root of human nature, this figmentum malum,¹⁷¹ is only covered up, not removed.

Injustice.—They have not found any other means of satisfying lust without doing injury to others.

Injustice. They have found no other way to satisfy their desires without harming others.

Self is hateful. You, Miton, conceal it; you do not for that reason destroy it; you are, then, always hateful.

The self is hateful. You, Miton, hide it, but that does not destroy it. So you are still 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.

No, because when we act as we do to please everyone, we give them no more reason to hate us. That is true if we hate the self only because of the trouble it causes us. But if I hate it because it is unjust and makes itself the center of everything, I will 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.

In short, the self has two qualities. It is unjust in itself because it makes itself the center of everything. It is a burden to others because it wants to enslave them. Every self is the enemy of all others and wants to rule them as a tyrant. You remove the burden it places on others, but not its injustice. So you do not make it lovable to those who hate injustice. You make it lovable only to the unjust, who no longer see it as an enemy. And so you remain unjust and can please only the unjust.

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!

It is twisted judgment that makes everyone place themselves above the rest of the world. It makes them value their own well-being, continued good fortune, and life more than those of everyone else!

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.

Each person is everything to himself. When he dies, everything dies as far as he is concerned. This is why each person believes he is everything to everyone else. We must not judge nature by ourselves, but by nature itself.

"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.

“All that is in the world is the lust of the flesh, the lust of the eyes, or the pride of life. These are the desires for pleasure, knowledge, and power, libido sentiendi, libido sciendi, libido dominandi.”¹⁷² Wretched is the cursed land that these three rivers of fire burn rather than water!¹⁷³ Happy are those who are neither overwhelmed nor swept away by these rivers. They remain fixed in place, not standing but seated on a low, secure base. They do not rise before the light comes. Instead, they rest in peace and stretch out their hands to him. He must lift them up and make them stand upright and firm in the porches of holy Jerusalem! There, pride can no longer attack them or cast them down. Yet they weep, not because they see all those perishable things swept away by the torrents. They weep because they remember their beloved country, the heavenly Jerusalem. They never stop remembering it during their long exile.

The rivers of Babylon rush and fall and sweep away.

The rivers of Babylon rush, fall, and sweep everything away.

O holy Sion, where all is firm and nothing falls!

O holy Zion, where everything stands 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.

We must sit on the waters, not under them or in them. We must sit, not stand. Sitting keeps us humble, and being above the waters keeps us safe. But we will 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.

Let us see whether this pleasure lasts or is temporary. If it passes away, it is a river of Babylon.

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.

The desires of the flesh, the desires of the eyes, pride, and so on. There are three orders of things: the flesh, the mind, and the will. Those concerned with the flesh are the rich and kings. Their aim is the body. Inquirers and scientists aim at the mind. The wise aim at righteousness.

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

God must rule over all, and all people must be brought back to him. In matters of the flesh, lust especially rules. In intellectual matters, inquiry especially rules. In wisdom, pride especially rules. This does not mean that people cannot boast of wealth or knowledge. But neither is the proper place for pride. Even if we grant that someone is learned, it is easy to convince him that his pride is wrong. Wisdom is the proper place for pride. If we grant that a man has made himself wise, we cannot say that his pride is wrong. In that case, it is right. But God alone gives wisdom. That is why Qui gloriatur, in Domino glorietur.¹⁷⁴

The three lusts have made three sects; and the philosophers have done no other thing than follow one of the three lusts.

The three lusts have created three schools of thought. The philosophers have done nothing but follow one of these three lusts.

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.

Search for the true good. Ordinary people find the good in wealth and possessions, or at least in amusement. Philosophers have shown that all of this is empty, and have placed the good wherever they could.

[Against the philosophers who believe in God without Jesus Christ]

[Against 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.

Philosophers. They believe that God alone deserves love and admiration. Yet they have wanted people to love and admire them, and they do not recognize their own corruption. If they are full of love and admiration for God, and find their greatest pleasure in this, well and good. Let them think themselves good. But what if they find themselves averse to God? What if their only desire is to gain the esteem of others? And what if their whole perfection consists in making people find happiness in loving them, though without forcing them? I declare that this perfection is horrible. What! They have known God, yet they have not wanted people to love him alone. Instead, they have wanted people to stop at them! They have wanted people to take pleasure in them of their own free will.

Philosophers.—We are full of things which take us out of ourselves.

Philosophers. We are full of things that draw us away from 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.

Our instincts make us feel that we must seek happiness outside ourselves. Our passions drive us outward, even when nothing is there to arouse them. Things outside us tempt us and call to us, even when we are not thinking about them. So philosophers have said in vain, "Look within yourselves, and you will find what is good for you there." We do not believe them. Those who do believe them are the most empty and the most foolish.

The Stoics say, "Retire within yourselves; it is there you will find your rest." And that is not true.

The Stoics say, "Look within yourselves. That is where you will find peace." But that is not true.

Others say, "Go out of yourselves; seek happiness in amusement." And this is not true. Illness comes.

Others say, "Look outside yourselves. Seek happiness in entertainment." But this is not true. Illness comes.

Happiness is neither without us nor within us. It is in God, both without us and within us.

Happiness is neither outside us nor inside us. It is in God, who is both outside us and inside us.

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

If Epictetus had seen the way clearly, he would have said to people, "You are on the wrong road." He shows that there is another way, but he does not lead people to it. It is the way of wanting what God wants. Jesus Christ alone leads people to it: Via, veritas.¹⁷⁵

The vices of Zeno¹⁷⁶ himself.

Even Zeno¹⁷⁶ himself had faults.

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.

The reason for effects. Epictetus.¹⁷⁷ Those who say, "You have a headache." This is not the same thing. We can be sure of health, but not of justice. In fact, his own justice 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.

Yet he believed it could be proved when he said, "It is either within our power or it is not." But he did not realize that we cannot control the heart. He was wrong to draw this conclusion from the fact that some people were Christians.

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.

No other religion has taught people to hate themselves. So no other religion can appeal to those who hate themselves and seek a being truly worthy of love. If they had never heard of a religion centered on a humiliated God, they would embrace it at once.

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.

I realize that I might never have existed, because my self consists in my thoughts. If my mother had been killed before I came to life, I, who think, would not have existed. So my existence is not necessary. In the same way, I am not eternal or infinite. But I see clearly that a necessary Being exists in nature, eternal and infinite.

"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.

“If I saw a miracle,” people say, “I would convert.” How can they be sure they would do something they do not understand? They imagine that conversion means worshipping God as if making a bargain and having the kind of communion they imagine. True religion means making ourselves nothing before that Universal Being whom we have so often provoked. He can justly destroy us at any time. It means recognizing that we can do nothing without him and deserve nothing from him but his displeasure. It means knowing that there is an unconquerable opposition between us and God. Without a mediator, there can be no communion with him.

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.

It is wrong for people to become attached to me, even if they do so willingly and with pleasure. If I created this desire in them, I would be deceiving them. For I am not the ultimate purpose of anyone’s life, and I cannot satisfy them. Am I not going to die? Then the person they are attached to will die. I would be at fault if I led someone to believe a lie. This would be true even if I used gentle persuasion, and even if we both took pleasure in it. In the same way, I am at fault if I make people love me or draw them into becoming attached to me. I should warn those ready to believe a lie that they should not believe it, whatever I might gain from it. Likewise, I should warn them not to become attached to me. They should spend their lives and devote their care to pleasing God or seeking him.

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.

Self-will will never be satisfied, even if it gains control over everything it wants. But we are satisfied as soon as we give it up. Without self-will, we cannot be discontented. With it, we cannot be content.

Let us imagine a body full of thinking members.¹⁷⁸

Imagine a body made up of parts that can think.¹⁷⁸

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....

Members. Let us begin there. To guide the love we owe ourselves, we must imagine a body whose members can think. We are members of the whole. We must consider how each member should love itself, etc....

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.

If the feet and hands had wills of their own, they could only remain in proper order by submitting them to the will that governs the whole body. Otherwise, they would cause disorder and harm. But by willing only the good of the body, they achieve their own good.

We must love God only and hate self only.

We must love only God and hate only ourselves.

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.

Suppose a foot had never known that it belonged to a body or depended on it. Suppose it had known and loved only itself. Then suppose it discovered that it belonged to a body on which it depended. How much regret and shame it would feel for its past life! It had been useless to the body that gave it life. The body would have destroyed it if it had rejected the foot and separated it from itself, just as the foot had kept itself apart from the body. How it would pray to remain part of the body! How willingly it would submit to the will that governs the body! It would even agree to be cut off, if necessary. Otherwise, it would no longer be a true member. For every member must be fully willing to die for the body, which is the sole purpose of the whole.

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.

It is false that we deserve the love of others. It is unfair for us to desire it. If we were born reasonable and impartial, knowing ourselves and others, we would not let our will favor ourselves. Yet we are born with this bias. We are therefore born unjust, because everything tends toward the self. This goes against all order. We must consider the good of all. The tendency to favor ourselves is the beginning of all disorder. This is true in war, politics, economics, and the individual human body. The will is therefore corrupt.

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.

If members of natural and civic communities work for the good of the whole, the communities themselves should do the same. They are members of a larger whole and should work for its good. We should therefore look to the whole. We are therefore born unjust and corrupt.

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.

When we want to think about God, is there nothing that distracts us and tempts us to think about something else? All of this is bad, and we are born with it.

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 Wisdom¹⁷⁹ 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."

If there is a God, we must love only him, not creatures who live for a day. The reasoning of the godless in the book of Wisdom¹⁷⁹ rests entirely on the belief that God does not exist. They say, "On that assumption, let us take delight in creatures." That is the worst that can happen. But if there were a God to love, they would not have reached this conclusion. They would have reached the opposite one. And this is the conclusion of the wise: "There is a God, so let us not take delight in 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.

Therefore, everything that leads us to become attached to created things is bad. It keeps us from serving God if we know him, or from seeking him if we do not. We are full of desire. Therefore, we are full of evil. So we ought to hate ourselves and everything that leads us to become attached to anything other than God alone.

To make the members happy, they must have one will, and submit it to the body.

For the members to be happy, they must share one will and submit it to the body.

The examples of the noble deaths of the Lacedæmonians 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.

The examples of the noble deaths of the Spartans and others barely move us. What good do they do us? But the example of the martyrs’ deaths moves us, because they are “our members.” We share a bond with them. Their resolve can shape ours, not only by example, but also because it has perhaps earned ours for us. There is nothing like this in the examples of the pagans. We have no bond with them. We do not become rich by seeing a rich stranger, but we do when a father or husband is rich.

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.

Morality. God made the heavens and the earth, which cannot feel the happiness of existing. He then willed to make beings who could know that happiness and form a body of thinking members. The members of our bodies cannot feel the happiness of being united. They cannot appreciate their wonderful intelligence or the care taken to give them minds and make them grow and endure. How happy they would be if they could see and feel it! But they would need intelligence to understand it and goodwill to consent to the will of the universal soul. Suppose they received intelligence but used it to keep nourishment for themselves, without passing it to the other members. Then they would hate themselves rather than love themselves. Their happiness and their duty both depend on accepting the guidance of the whole soul to which they belong. That soul loves them better than they love themselves.

To be a member is to have neither life, being, nor movement, except through the spirit of the body, and for the body.

To be a member of the body is to have no life, being, or movement except through the body’s spirit and for the body’s sake.

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.

A separate member can no longer see the body it belongs to. Its existence is fading and dying. Yet it believes it is a whole. Unable to see the body it depends on, it believes it depends only on itself. It wants to make itself both the center and the body. But it has no source of life within itself, so it only goes astray. It is bewildered by the uncertainty of its existence. It realizes that it is not a body, yet still cannot see that it is a member of one. In the end, when it comes to know itself, it is as if it has returned home. It loves itself only for the sake of the body. It mourns 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 adhæret Deo unus spiritus est.¹⁸⁰

By its nature, it can love another thing only for its own sake and to make that thing serve it. This is because each thing loves itself more than anything else. But when it loves the body, it loves itself. It exists only in the body, through it, and for it. Whoever is joined to God is one spirit with him.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.

The body loves the hand. If the hand had a will, it should love itself in the same way the soul loves it. All love beyond this is unfair.

Adhærens 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.

Anyone united with God is one spirit with him. 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, and each is in the other, like the Three Persons.

Two laws¹⁸¹ suffice to rule the whole Christian Republic better than all the laws of statecraft.

Two laws¹⁸¹ are enough to govern the whole Christian community better than all the laws of government.

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.

True and only virtue, then, is to hate ourselves, because our desires make us hateful, and to seek a truly lovable being to love. But we cannot love what is outside us. So we must love a being who is within us but is not ourselves. This is true of every person. Only the Universal Being is such a being. The kingdom of God is within us.¹⁸² The universal good is within us. It is ourselves, and yet not ourselves.

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.

In his innocence, man's dignity lay in using and ruling over other creatures. Now it lies in separating himself from them and submitting to them.

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.

Every religion is false if its faith does not worship one God as the source of everything. It is also false if its morality does not love that one God as the aim of everything.

... 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.

... But God cannot be the end if he is not the beginning. We look up toward heaven, but we stand on sand. The ground will give way, and we will fall while looking at the heavens.

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.

If everything has one source, then everything has one purpose. Everything comes through him, and everything exists for him. True religion, then, must teach us to worship him alone and love him alone. But we cannot worship someone we do not know. Nor can we love anything but ourselves. The religion that teaches us these duties must also teach us about our inability to fulfill them. It must also show us how to overcome it. It teaches us that through one man, all was lost and the bond between God and us was broken. Through one man, that 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.

We are born so opposed to loving God, and loving him is so necessary, that we must be born guilty. Otherwise, God would be unjust.

Men, not being accustomed to form merit, but only to recompense it where they find it formed, judge of God by themselves.

People are not used to creating merit, only to rewarding it where they find it already developed. They judge God by their own standards.

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.

The true religion must require people to love God. This is entirely right, yet no other religion has commanded it. Ours has. It must also recognize human lust and weakness. Ours does. It must offer remedies for them. One is prayer. No other religion has asked God for help to love and follow him.

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.

Anyone who does not hate their own self-love and their instinct to make themselves God is truly blind. Who cannot see that nothing is more opposed to justice and truth? It is false to believe that we deserve to be God. It is unfair and impossible to become God, since everyone demands the same thing. This obvious injustice is born in us. We cannot get rid of it, yet we must.

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.

Yet no religion has said that this was a sin, or that we were born in it. None has said we must resist it, or thought to offer us remedies for it.

The true religion teaches our duties; our weaknesses, pride, and lust; and the remedies, humility and mortification.

The true religion teaches us our duties and reveals our weaknesses, pride and lust. It also teaches us the remedies, humility and self-denial.

The true religion must teach greatness and misery; must lead to the esteem and contempt of self, to love and to hate.

The true religion must teach us about greatness and misery. It must lead us to both value and despise ourselves, to both love and hate.

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.

It is extraordinarily blind to live without asking what we are. It is terribly blind to live an evil life while believing in God.

Experience makes us see an enormous difference between piety and goodness.

Experience shows us a huge difference between piety and goodness.

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.

Against those who trust in God's mercy and live carelessly, without doing good works. Pride and laziness are the two sources of our sins. To cure them, God has revealed two of his attributes to us: mercy and justice. Justice humbles pride, however holy our works may be: and do not enter into judgment,¹⁸³ etc. Mercy combats laziness by urging us to do good works. As one passage says, "The goodness of God leads to repentance."¹⁸⁴ Another, about the Ninevites, says, "Let us do penance to see whether perhaps he will pity us."¹⁸⁵ Mercy is therefore far from giving us permission to be idle. On the contrary, it is the very quality that directly attacks idleness. So instead of saying, "If God were not merciful, we would have to make every effort to be virtuous," we must say the opposite. It is because God is merciful that we must make every effort.

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.

It is true that becoming godly is difficult. But this difficulty does not come from the religion beginning to grow in us. It comes from the irreligion that is still there. If our senses did not resist repentance, and our corruption did not resist God's purity, we would feel no pain. We suffer only to the extent that the vice natural to us resists supernatural grace. Our hearts feel torn apart by these opposing forces. But it would be very unfair to blame this struggle on God, who is drawing us forward. The blame belongs to the world, which is holding us back. Consider a child whose mother pulls it from the arms of robbers. Despite its pain, the child should love the caring and rightful force of the mother who sets it free. It should hate only the violent and tyrannical force of those who unjustly hold it captive. The cruelest war God can wage against people in this life is to leave them without the war 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 he came, the world lived in this false peace.

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.

External works. Nothing is so dangerous as what pleases both God and people. Such states have one quality that pleases God and another that pleases people. Consider the greatness of Saint Teresa. What pleased God was her deep humility amid her revelations. What pleased people was her illumination. So we torment ourselves trying to imitate her words, thinking that we are imitating her spiritual state. We give less thought to loving what God loves and putting ourselves in the state that 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

It is better not to fast and be humbled by that than to fast and be pleased with yourself for it. The Pharisee and the tax collector.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?

What use is memory to me if it can hurt me as well as help me? Everything depends on God's blessing. He gives it only to things done for him, according to his rules and in his ways. How a thing is done is as important as the thing itself, and perhaps more important. God can bring good out of evil, but without God we bring evil out of good.

The meaning of the words, good and evil.

The meaning of the words good and evil.

First step: to be blamed for doing evil, and praised for doing good.

First step: to be blamed for doing wrong and praised for doing good.

Second step: to be neither praised, nor blamed.

Second step: to be neither praised nor blamed.

Abraham¹⁸⁹ 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.

Abraham¹⁸⁹ took nothing for himself, but only for his servants. So the righteous person takes nothing from the world for himself, not even its praise. He takes things only for his passions, which he controls as their master. He says to one, "Go," and to another, "Come." Sub te erit appetitus tuus.¹⁹⁰ Passions controlled in this way are virtues. Even God attributes greed, jealousy, and anger to himself. These are virtues, as are kindness, pity, and constancy, which are also passions. We must use our passions as slaves. We must leave them their food, but keep the soul from taking any of it. When passions become masters, they are vices. They give their food to the soul, and the soul feeds on it and is poisoned.

Philosophers have consecrated the vices by placing them in God Himself. Christians have consecrated the virtues.

Philosophers have made vices sacred by attributing them to God himself. Christians have made virtues sacred.

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.

The righteous man acts in faith even in the smallest things. When he rebukes his servants, he wants the Spirit of God to convert them. He prays that God will correct them. He expects as much from God as from his own rebukes, and he prays that God will bless his corrections. In all his other actions, he likewise acts with the Spirit of God. His actions deceive us because of the ... or suspension of the Spirit of God in him. He repents in his distress.

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.

All things can kill us, even those made to serve us. Walls and stairs, for example, can kill us if we are not careful.

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.

The smallest movement affects all of nature. A single rock changes the entire sea. In the same way, in the realm of grace, the smallest action affects everything through its consequences. Therefore, everything matters.

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.

In everything we do, we must look beyond the action itself. We must consider our past, present, and future circumstances, and the others affected by our actions. We must see how all these things are connected. Then we will be very careful.

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!

May God not hold our sins against us. That means all the consequences and results of our sins. Even the smallest faults have dreadful consequences, if we trace them without mercy!

The spirit of grace; the hardness of the heart; external circumstances.

The spirit of grace, the hardness of the heart, and external circumstances.

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.

Grace is necessary to turn a person into a saint. Anyone who doubts this does not know what a saint or a person is.

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!

Philosophers. What a fine thing to tell a man who does not know himself to come to God by himself! And what a fine thing to tell a man who does know himself!

Man is not worthy of God, but he is not incapable of being made worthy.

People are not worthy of God, but they can be 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.

It is beneath God to unite himself with wretched humanity. But it is not beneath him to rescue people from their misery.

If we would say that man is too insignificant to deserve communion with God, we must indeed be very great to judge of it.

If we say that human beings are too insignificant to deserve communion with God, we must be very great indeed to make that judgment.

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.

In a particular way of speaking, it is entirely the body of Jesus Christ. But it cannot be called the whole body of Jesus Christ.¹⁹¹ When two things are united without change, we cannot say that one becomes the other. The soul is united to the body in this way, and fire to wood, without change. But change is necessary for the form of one thing to become the form of the other. This is the case with the union of the Word with man. Without my soul, my body would not be the body of a man. Therefore, my soul, united to any matter at all, will make my body. This fails to distinguish a necessary condition from a sufficient one. The union is necessary, but not sufficient. The left arm is not the right arm.

Impenetrability is a property of matter.

Matter cannot occupy the same space as other matter.

Identity de numers in regard to the same time requires the identity of matter.

Numerical identity (de numers) at the same time requires the same matter.

Thus if God united my soul to a body in China, the same body, idem numero, would be in China.

So if God joined my soul to a body in China, the very 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.

The river flowing there is idem numero, the very same river flowing in China at the same time.

Why God has established prayer.

Why God 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.

1. To give his creatures the dignity of being able to cause things. 2. To teach us who gives us our virtue. 3. To make us worthy of other virtues through work.

(But to keep His own pre-eminence, He grants prayer to whom He pleases.)

(But to maintain his own supremacy, he grants the ability to pray to whomever he chooses.)

Objection: But we believe that we hold prayer of ourselves.

Objection: But we believe that prayer comes from 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?

This is absurd. If we cannot have virtues even when we have faith, how can we have faith? Is the distance from unbelief to faith greater than the distance from faith to virtue?

Merit. This word is ambiguous.

Merit. This word has more than one meaning.

Meruit habere Redemptorem.

Deserved to have a Redeemer.

Meruit tam sacra membra tangere.

Was worthy to touch such sacred limbs.

Digno tam sacra membra tangere.

Worthy to touch such sacred limbs.

Non sum dignus.¹⁹²

I am not worthy.¹⁹²

Qui manducat indignus¹⁹³

Whoever eats while unworthy¹⁹³

Dignus est accipere.¹⁹⁴

He is worthy to receive.¹⁹⁴

Dignare me.

Please consider me worthy.

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.

God is bound only by his promises. He has promised to answer prayers. He has never promised to give the gift of prayer only to the children of the 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.

Saint Augustine clearly said that strength would be taken away from the righteous. But it was by chance that he said it. The occasion to say it might never have arisen. Yet his principles show that, once the occasion arose, he could not have failed to say it. Nor could he have said anything contrary to it. So it is more accurate to say that he was compelled to say it when the occasion arose than simply that he said it then. The first was necessary, while the second was a matter of chance. But the two together are all we can ask for.

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.¹⁹⁵¹⁹⁶

The chosen will be unaware of their virtues, and the rejected will be unaware of the greatness of their sins. "Lord, when did we see you hungry or thirsty?" and so on.¹⁹⁵¹⁹⁶

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.

Romans 3:27. Boasting is ruled out. By what law? The law of works? No, but by the law of faith. So faith is not within our power as the deeds required by the law are. 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.

Take comfort. You should not expect grace to come from yourselves. Instead, you must hope for grace by expecting nothing from yourselves.

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

According to Scripture, people in every condition, even martyrs, have reason to fear.

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

The greatest pain in purgatory is not knowing the outcome of the judgment. God is hidden.

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."

John 8. Many believed in him. Jesus then said: "If you remain ... TRULY you will be my disciples, and THE TRUTH WILL SET YOU FREE." They replied: "We are Abraham's descendants, and we have never been slaves to anyone."

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.

There is a great difference between disciples and true disciples. We can tell them apart by saying that the truth will set them free. Some answer that they are already free and can escape slavery to the devil by their own power. They are 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.

The law did not destroy nature, but taught it. Grace did not destroy the law, but put it into action. The faith received at baptism is the source of the whole life of Christians and converts.

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.

Grace will always exist in the world, and so will nature. In that sense, grace is itself natural. So there will always be Pelagians, always Catholics, and always conflict. Our first birth makes us Pelagians, and the grace of our second birth makes us Catholics.

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

The law demanded what it did not give. Grace gives what it demands.

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

All faith centers on Jesus Christ and Adam, and all morality centers on sinful desire and 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.

No teaching is more suited to human beings than this one. It teaches that we can both receive and lose grace, because we face two dangers: despair and pride.

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

The philosophers did not recommend feelings appropriate to the two states.

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

They inspired feelings of pure greatness, but that is not the human condition.

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

They inspired feelings of utter insignificance, but that is not the human condition.

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.

We must feel humble, not because of our nature, but because we repent. We should not remain in humility, but move on to greatness. We must also feel great, not because we have earned it, but because of grace. This comes after we have been humbled.

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

Misery leads to despair, and pride leads to overconfidence. The Incarnation shows people how great their misery is by showing how great a remedy they needed.

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.

Knowing God without knowing human misery leads to pride. Knowing human misery without knowing God leads to despair. Knowing Jesus Christ is 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.

Jesus Christ is a God we can approach without pride. We can humble ourselves before him without despair.

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

... Not a fallen state that makes us incapable of good, nor a holiness free 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.

One day, someone told me that he felt great joy and confidence after confession. Another told me that he remained afraid. I thought that together they would make one good person. Each lacked something because he did not share the other’s feeling. The same often happens in other matters.

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.

A servant who knows his master's will receives more blows because his knowledge gives him power. Let the just person become more just,¹⁹⁷ because justice gives him power. The greatest accounting will be demanded from the person who has received the most, because this help gives him power.

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

Scripture offers passages of comfort and warning for every situation.

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.

Nature seems to have done the same with its two infinities, the natural and the moral. There will always be those who are higher and lower, more clever and less clever, most exalted and most lowly. This humbles our pride and lifts up 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.

A broken heart (Saint Paul). This is the Christian character. Alba has named you, so I no longer know you (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.

There are only two kinds of people. The righteous believe they are sinners. The rest are sinners who believe they are 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.

We owe a great debt to those who point out our faults. They humble us. They teach us that others have looked down on us. They do not prevent others from looking down on us in the future. We have many other faults for which others may look down on us. They prepare us to practice correcting ourselves and becoming free of faults.

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.

People are made so that if someone keeps telling them they are fools, they come to believe it. If they keep telling themselves the same thing, they make themselves believe it. For each person talks inwardly with themselves, and they must take care to guide that conversation well: Corrumpunt bonos mores colloquia prava.¹⁹⁹ We must remain silent as much as possible. We should talk with ourselves only about God, whom we know to be true. In this way, 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.

Christianity is strange. It tells people to recognize that they are vile, even loathsome. It also tells them to desire to be like God. Without this balance, such dignity would make them terribly vain, or such humiliation would make them utterly miserable.

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!

How little pride a Christian feels in believing he is united with God! How little humiliation he feels in placing himself on the same level as the worms of the earth!

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

A glorious way 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.

What difference is there between a soldier and a Carthusian monk when it comes to obedience? Both are equally bound to obey and depend on others. Both undertake equally painful exercises. But the soldier always hopes to command, and never succeeds. Even captains and princes are always slaves and dependents. Still, the soldier keeps hoping and working to achieve command. The Carthusian monk, by contrast, vows to remain dependent always. So they do not differ in their lifelong bondage, which both always endure. They differ in hope. One always has it, and the other never does.

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.

Christians hope to possess an infinite good, and that hope is mixed with real enjoyment as well as fear. Their hope is not like that of people hoping for a kingdom in which they would be subjects and have nothing. Christians hope for holiness and freedom from injustice, and they already have some measure of both.

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

No one is as happy as a true Christian, or as reasonable, virtuous, or lovable.

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

Only the Christian religion makes us completely lovable and happy. Even if we live honorably, we may not be completely 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.

Preface. The metaphysical proofs of God are so far removed from ordinary human reasoning and so complicated that they make little impression. If they help some people, it is only while those people follow the proof. An hour later, they fear they were mistaken.

Quod curiositate cognoverunt superbia amiserunt.²⁰⁰

What they learned through curiosity, they lost through pride.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.

This is the result of knowing God without Jesus Christ. It is communion without a mediator with the God they have known without a mediator. But those who have known God through 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.

The God of Christians makes the soul feel that he is its only good, its only rest, and its only delight. Its delight is in loving him. At the same time, he makes it hate the obstacles that hold it back and keep it from loving God with all its strength. Self-love and lust, which hinder us, become unbearable to the soul. God makes it feel that it has this root of self-love, which destroys it 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.

Jesus Christ taught people only that they loved themselves and were enslaved, blind, sick, miserable, and sinful. He taught that he must free, enlighten, bless, and heal them. This would happen if they hated themselves and followed him through suffering and 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.

Without Jesus Christ, people are bound to live in sin and misery. With Jesus Christ, they are free from sin and misery. In him are all our virtue and all our happiness. Apart from him, there is only sin, misery, darkness, death, and 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.

We know God only through Jesus Christ. Without this mediator, all communion with God is lost. Through Jesus Christ, we know God. All those who have claimed to know God and prove his existence without Jesus Christ have offered only weak proofs. But as proof of Jesus Christ, we have the prophecies, which are solid and tangible evidence. These prophecies have been fulfilled and shown to be true by events. They establish the certainty of these truths, and therefore the divinity of Christ. In him and through him, then, we know God. Apart from him, and without Scripture, original sin, and a necessary mediator who was promised and has come, we cannot prove God’s existence with absolute certainty. Nor can we teach sound doctrine and sound morality. But through Jesus Christ and in him, we prove God’s existence and teach morality and doctrine. Jesus Christ, then, is the true God of humanity.

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

But at the same time, we know our own wretchedness. For this God is none other than the Savior who saves us from our wretchedness. So we can truly know God only by knowing our sins. Therefore, those who have known God without knowing their own wretchedness have not glorified him. They 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.

We know God only through Jesus Christ, and we know ourselves only through him. We know life and death only through Jesus Christ. Without Jesus Christ, we do not know what our life or death is, or who God or we are.

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.

So without Scripture, which is concerned only with Jesus Christ, we know nothing. We 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 Jesus Christ. They have not departed from Him, but approached; they have not humbled themselves, but ...

It is not only impossible but useless to know God without Jesus Christ. They have not turned away from him, but have come closer. They have not humbled themselves, but ...

Quo quisque optimus est, pessimus, si hoc ipsum, quod optimus est, adscribat sibi.

The better a person is, the worse they are if they take credit for being so good.

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.

I love poverty because he loved it. I love riches because they give me the means to help the very poor. I keep my promises to everyone. I do not return evil to those who wrong me. Instead, I wish them a life like mine, in which I receive neither evil nor good from others. I try to be fair, truthful, sincere, and faithful to everyone. I feel tenderly toward those whom God has brought closer to me. Whether I am alone or seen by others, I do everything in God’s sight. He will judge all my actions, and I have dedicated them all to him.

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.

These are my beliefs. Every day of my life, I thank my Redeemer for placing them in me. I was full of weakness, misery, lust, pride, and ambition. By the power of his grace, he has freed me from all these evils. All the glory belongs to his grace, for on my own I have only misery and error.

Dignior plagis quam osculis non timeo quia amo.

More deserving of blows than kisses, I am not afraid because I love.

The Sepulchre of Jesus Christ.—Jesus Christ was dead, but seen on the Cross. He was dead, and hidden in the Sepulchre.

The Tomb of Jesus Christ. Jesus Christ was dead, but visible on the cross. He was dead and hidden in the tomb.

Jesus Christ was buried by the saints alone.

Only the saints buried Jesus Christ.

Jesus Christ wrought no miracle at the Sepulchre.

Jesus Christ performed no miracle at the tomb.

Only the saints entered it.

Only the saints entered it.

It is there, not on the Cross, that Jesus Christ takes a new life.

It is there, not on the cross, that Jesus Christ begins a new life.

It is the last mystery of the Passion and the Redemption.

It is the final mystery of the Passion and the Redemption.

Jesus Christ had nowhere to rest on earth but in the Sepulchre.

Jesus Christ had nowhere to rest on earth except in the tomb.

His enemies only ceased to persecute Him at the Sepulchre.

His enemies stopped persecuting him only when he was laid in the tomb.

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.

The Mystery of Jesus. During his Passion, Jesus suffers the torments that people inflict on him. But in his agony, he suffers the torments he inflicts on himself, turbare semetipsum.²⁰² This suffering comes from no human hand, but from an almighty one. 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 seeks at least some comfort from his three dearest friends, but they are asleep. He asks them to stay with him for a little while, but they leave him with complete indifference. They have so little compassion that they cannot stay awake even for a moment. And so Jesus was left alone to face 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 alone on earth. No one feels or shares his suffering, or even knows about it. Only he and heaven know of it.

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.

Jesus is in a garden, but not a garden of delight like the first Adam. There, Adam lost himself and the whole human race. Jesus is in a garden of agony, where he saved himself and the whole human race.

He suffers this affliction and this desertion in the horror of night.

He suffers this pain and abandonment in the horror of the 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

I believe Jesus complained only once. 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 seeks companionship and comfort from people. As far as I can tell, this is the only time in his entire life that he does so. But he receives neither, because his disciples are asleep.

Jesus will be in agony even to the end of the world. We must not sleep during that time.

Jesus will remain in agony until 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 is abandoned by everyone, even his own friends whom he chose to keep watch with him. Finding them asleep, he is troubled by the danger they pose not to him, but to themselves. He cautions them for their own safety and good, showing them sincere tenderness despite their ingratitude. He warns them that the spirit is willing, but the flesh is 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 found them still asleep. Nothing concerning them or himself held him back, yet he kindly chose not to wake them and let them rest.

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. Processit²⁰⁴ (John).

Jesus prays, uncertain of his Father’s will, and fears death. But when he knows his Father’s will, he goes forward to offer himself to death. Eamus. Processit²⁰⁴ (John).

Jesus asked of men and was not heard.

Jesus asked people, but they did not listen.

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.

Jesus brought about his disciples’ salvation while they slept. He has done the same for each of the righteous while they slept. He did this in their nothingness before birth and in their sins after birth.

He prays only once that the cup pass away, and then with submission; and twice that it come if necessary.

He prays only once for the cup to pass from him, and even then he submits to God’s will. Twice he prays for it to come if necessary.

Jesus is weary.

Jesus is tired.

Jesus, seeing all His friends asleep and all His enemies wakeful, commits Himself entirely to His Father.

Jesus sees that all his friends are asleep and all his enemies are awake. He entrusts 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 looks past Judas’s hostility and sees God’s will instead. He loves and accepts it, as shown by his calling Judas a 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 tears himself away from his disciples to enter his agony. We must tear ourselves away from those closest to us to imitate him.

Jesus being in agony and in the greatest affliction, let us pray longer.

Jesus is in agony and suffering greatly. 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.

We ask for God's mercy, not so that he will leave us undisturbed in our sins, but so that he will free 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.

If God gave us masters by his own hand, how necessary it would be to obey them willingly! Necessity and events follow without fail.

—"Console thyself, thou wouldst not seek Me, if thou hadst not found Me.

"Take comfort. You would not be seeking me if you had not already found me.

"I thought of thee in Mine agony, I have sweated such drops of blood for thee.

"I thought of you in my agony. I sweated drops of blood for you.

"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.

“It is tempting me, not testing yourself, to wonder what you would do in a situation that has not happened. I will act in you if it happens.

"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.

"Let my rules guide you. 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.

"The Father loves everything I do.

"Dost thou wish that it always cost Me the blood of My humanity, without thy shedding tears?

"Do you want it always to cost me the blood of my humanity, without shedding tears yourself?

"Thy conversion is My affair; fear not, and pray with confidence as for Me.

"Your conversion is my concern. Do not be afraid. Pray with confidence, as you would 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.

"I am present with you through my word in Scripture, through my Spirit in the Church, and through inspiration. I am present through my power in the priests and through 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.

"Doctors will not heal you, because you will die in the end. But I heal you and make your body immortal.

"Suffer bodily chains and servitude, I deliver thee at present only from spiritual servitude.

"Endure physical chains and slavery. For now, I free you only from spiritual slavery.

"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."

“I am a better friend to you than this person or that one, for I have done more for you than they have. They would not have suffered what I have suffered from you. They would not have died for you as I did while you were unfaithful and cruel. I am ready to do so, and I do so, among my elect and in the Holy Sacrament.”

"If thou knewest thy sins, thou wouldst lose heart."

"If you knew your sins, you would lose heart."

—I shall lose it then, Lord, for on Thy assurance I believe their malice.

Then I will lose it, Lord, because I believe they are malicious on your word.

—"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."

“No, for I, who reveal them to you, can heal you of them. What I say to you is a sign that I will heal you. As you make amends for them, you will come to know them. And you will be told, ‘See, your sins are forgiven.’ So repent for your hidden sins and for the secret evil in the sins you know.”

—Lord, I give Thee all.

Lord, I give you all.

—"I love thee more ardently than thou hast loved thine abominations, ut immundus pro luto.

"I love you more intensely than you have loved your abominations, as a filthy person loves mud.

"To Me be the glory, not to thee, worm of the earth.

"Let the glory be mine, not yours, worm of the earth.

"Ask thy confessor, when My own words are to thee occasion of evil, vanity, or curiosity."

"Ask your confessor when my own words lead you to 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.

I see depths of pride, curiosity, and lust within myself. I have no connection with God or with Jesus Christ, the Righteous One. But he has been made sin for me. All your punishments have fallen on him. He is more abominable than I am. Far from despising me, he considers it an honor that I come to him and help him.

But He has healed Himself, and still more so will He heal me.

But he has healed himself, and he will heal me even more.

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.

I must add my wounds to his and join myself to him. He will save me as he saves himself. But I must not put this off until later.

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.

You will be like gods, knowing good and evil.²⁰⁵ Each person creates their own god when they judge, "This is good or bad." People grieve or rejoice too much over 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.

Do small things as if they were great, because of the majesty of Jesus Christ, who does them in us and lives our life. Do the greatest things as if they were small and easy, because he is all-powerful.

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.

It seems to me that Jesus Christ allowed his wounds to be touched only after his resurrection: Noli me tangere.²⁰⁶ We must unite ourselves only with 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.

At the Last Supper, he gave himself in communion as one about to die. He gave himself to the disciples at Emmaus as one risen from the dead. He gave himself to the whole Church as one who had ascended into heaven.

"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.

"Do not compare yourself with others, but with me. If you do not find me in those you compare yourself with, you are comparing yourself with someone who is abominable. If you find me in them, compare yourself with me. But whom will you compare? Yourself, or me in you? If it is yourself, you are comparing someone who is abominable. If it is I, you are comparing me with 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.

"I speak to you and often advise you because your spiritual director cannot speak to you. I do not want you to be without 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.

"And perhaps I do so because he prayed for it. In this way, he guides you without your knowing it. You would not seek me if you did not already possess me.

"Be not therefore troubled."

"Therefore, do not be troubled."