THE BASICS OF CHRISTIANITY

... Men blaspheme what they do not know. The Christian religion consists in two points. It is of equal concern to men to know them, and it is equally dangerous to be ignorant to them. And it is equally of God's mercy that He has given indications of both.

... People speak irreverently about what they do not understand. The Christian religion rests on two points. Both are equally important for people to know. It is equally dangerous to be ignorant of either. God has mercifully given indications of both.

And yet they take occasion to conclude that one of these points does not exist, from that which should have caused them to infer the other. The sages who have said there is only one God have been persecuted, the Jews were hated, and still more the Christians. They have seen by the light of nature that if there be a true religion on earth, the course of all things must tend to it as to a centre.

Yet they use what should have led them to infer one of these points to conclude that the other does not exist. The sages who said there is only one God were persecuted. The Jews were hated, and the Christians even more so. By the light of reason, they saw that if there is a true religion on earth, all things must tend toward it as their center.

The whole course of things must have for its object the establishment and the greatness of religion. Men must have within them feelings suited to what religion teaches us. And, finally, religion must so be the object and centre to which all things tend, that whoever knows the principles of religion can give an explanation both of the whole nature of man in particular, and of the whole course of the world in general.

The whole course of events must aim to establish religion and make it great. People must have feelings within them that are suited to what religion teaches. Finally, religion must be the goal and center toward which all things tend. Anyone who knows its principles must be able to explain the whole nature of each person and the whole course of the world.

And on this ground they take occasion to revile the Christian religion, because they misunderstand it. They imagine that it consists simply in the worship of a God considered as great, powerful, and eternal; which is strictly deism, almost as far removed from the Christian religion as atheism, which is its exact opposite. And thence they conclude that this religion is not true, because they do not see that all things concur to the establishment of this point, that God does not manifest Himself to men with all the evidence which He could show.

On this basis, they criticize the Christian religion because they misunderstand it. They imagine that it consists simply of worshiping a God who is great, powerful, and eternal. But that is strictly deism, which is almost as far from Christianity as its exact opposite, atheism. They conclude that Christianity is not true because they fail to see that all things support this point: God does not reveal himself to people with all the evidence he could provide.

But let them conclude what they will against deism, they will conclude nothing against the Christian religion, which properly consists in the mystery of the Redeemer, who, uniting in Himself the two natures, human and divine, has redeemed men from the corruption of sin in order to reconcile them in His divine person to God.

But whatever they conclude against deism, they can conclude nothing against the Christian religion. Christianity rests on the mystery of the Redeemer, who unites human and divine natures in himself. He has redeemed people from the corruption of sin to reconcile them to God in his divine person.

The Christian religion, then, teaches men these two truths; that there is a God whom men can know, and that there is a corruption in their nature which renders them unworthy of Him. It is equally important to men to know both these points; and it is equally dangerous for man to know God without knowing his own wretchedness, and to know his own wretchedness without knowing the Redeemer who can free him from it. The knowledge of only one of these points gives rise either to the pride of philosophers, who have known God, and not their own wretchedness, or to the despair of atheists, who know their own wretchedness, but not the Redeemer.

The Christian religion teaches two truths. There is a God whom people can know. There is also a corruption in human nature that makes people unworthy of him. It is equally important for people to know both truths. It is equally dangerous to know God without knowing our own wretchedness, or to know our wretchedness without knowing the Redeemer who can free us from it. Knowing only one of these truths leads either to pride or to despair. It leads to the pride of philosophers, who have known God but not their own wretchedness. Or it leads to the despair of atheists, who know their own wretchedness but not the Redeemer.

And, as it is alike necessary to man to know these two points, so is it alike merciful of God to have made us know them. The Christian religion does this; it is in this that it consists.

It is equally necessary for people to know both of these things. It is equally merciful of God to have made them known to us. The Christian religion does this. This is what it consists of.

Let us herein examine the order of the world, and see if all things do not tend to establish these two chief points of this religion: Jesus Christ is the end of all, and the centre to which all tends. Whoever knows Him knows the reason of everything.

Let us examine the order of the world and see whether all things point to these two main truths of this religion. Jesus Christ is the purpose of all things and the center toward which all things tend. Whoever knows him knows the reason for everything.

Those who fall into error err only through failure to see one of these two things. We can then have an excellent knowledge of God without that of our own wretchedness, and of our own wretchedness without that of God. But we cannot know Jesus Christ without knowing at the same time both God and our own wretchedness.

People fall into error only because they fail to see one of these two things. We can know God very well without knowing our own wretchedness. We can also know our own wretchedness without knowing God. But we cannot know Jesus Christ without also knowing both God and our own wretchedness.

Therefore I shall not undertake here to prove by natural reasons either the existence of God, or the Trinity, or the immortality of the soul, or anything of that nature; not only because I should not feel myself sufficiently able to find in nature arguments to convince hardened atheists, but also because such knowledge without Jesus Christ is useless and barren. Though a man should be convinced that numerical proportions are immaterial truths, eternal and dependent on a first truth, in which they subsist, and which is called God, I should not think him far advanced towards his own salvation.

Therefore, I will not try here to prove the existence of God, the Trinity, the immortality of the soul, or anything similar through reason alone. I do not feel able to find arguments in nature that would convince hardened atheists. Moreover, such knowledge is useless and barren without Jesus Christ. Suppose a man were convinced that numerical proportions are immaterial, eternal truths. He might also believe that they depend on a first truth, called God, in which they exist. I would not think him much closer to his own salvation.

The God of Christians is not a God who is simply the author of mathematical truths, or of the order of the elements; that is the view of heathens and Epicureans. He is not merely a God who exercises His providence over the life and fortunes of men, to bestow on those who worship Him a long and happy life. That was the portion of the Jews. But the God of Abraham, the God of Isaac, the God of Jacob, the God of Christians, is a God of love and of comfort, a God who fills the soul and heart of those whom He possesses, a God who makes them conscious of their inward wretchedness, and His infinite mercy, who unites Himself to their inmost soul, who fills it with humility and joy, with confidence and love, who renders them incapable of any other end than Himself.

The God of Christians is not simply the author of mathematical truths or the order of the elements. That is how pagans and Epicureans see God. Nor is he merely a God who watches over people’s lives and fortunes. He is not merely one who grants his worshippers a long and happy life. That was the Jewish view. The God of Abraham, Isaac, and Jacob, the God of Christians, is a God of love and comfort. He fills the soul and heart of those who belong to him. He makes them aware of their inner misery and his infinite mercy. He unites himself with their innermost soul and fills it with humility and joy, confidence and love. He makes them incapable of pursuing any goal other than himself.

All who seek God without Jesus Christ, and who rest in nature, either find no light to satisfy them, or come to form for themselves a means of knowing God and serving Him without a mediator. Thereby they fall either into atheism, or into deism, two things which the Christian religion abhors almost equally.

All who seek God without Jesus Christ and rely on nature either find no light to satisfy them, or devise their own way to know and serve God without a mediator. In this way, they fall into either atheism or deism. The Christian religion rejects both almost equally.

Without Jesus Christ the world would not exist; for it should needs be either that it would be destroyed or be a hell.

Without Jesus Christ, the world would not exist. It would have to be either destroyed or a hell.

If the world existed to instruct man of God, His divinity would shine through every part in it in an indisputable manner; but as it exists only by Jesus Christ, and for Jesus Christ, and to teach men both their corruption and their redemption, all displays the proofs of these two truths.

If the world existed to teach people about God, his divine nature would be unmistakable in every part of it. But the world exists only through Jesus Christ and for Jesus Christ. It exists to teach people both about their corruption and their redemption. Everything shows evidence of these two truths.

All appearance indicates neither a total exclusion nor a manifest presence of divinity, but the presence of a God who hides Himself. Everything bears this character.

All appearances suggest neither that God is entirely absent nor that his presence is obvious. They point instead to a God who hides himself. Everything bears this mark.

... Shall he alone who knows his nature know it only to be miserable? Shall he alone who knows it be alone unhappy?

... Must the only one who knows his nature know it only to be miserable? Must the only one who knows it also be the only one who is unhappy?

... He must not see nothing at all, nor must he see sufficient for him to believe he possesses it; but he must see enough to know that he has lost it. For to know of his loss, he must see and not see; and that is exactly the state in which he naturally is.

... He must not see nothing at all, but neither must he see enough to believe he possesses it. He must see enough to know that he has lost it. To know what he has lost, he must both see and not see. That is exactly the state he is naturally in.

... Whatever part he takes, I shall not leave him at rest ...

... Whatever position he takes, I will not leave him in peace ...

... It is then true that everything teaches man his condition, but he must understand this well. For it is not true that all reveals God, and it is not true that all conceals God. But it is at the same time true that He hides Himself from those who tempt Him, and that He reveals Himself to those who seek Him, because men are both unworthy and capable of God; unworthy by their corruption capable by their original nature.

... It is true, then, that everything teaches people about their condition, but they must understand this properly. It is not true that everything reveals God, nor is it true that everything conceals him. Both of these are true at the same time: he hides himself from those who put him to the test, and he reveals himself to those who seek him. This is because people are both unworthy of God and capable of knowing him. They are unworthy because of their corruption, but capable because of their original nature.

What shall we conclude from all our darkness, but our unworthiness?

What can we conclude from all our darkness except that we are unworthy?

If there never had been any appearance of God, this eternal deprivation would have been equivocal, and might have as well corresponded with the absence of all divinity, as with the unworthiness of men to know Him; but His occasional, though not continual, appearances remove the ambiguity, If He appeared once, He exists always; and thus we cannot but conclude both that there is a God, and that men are unworthy of Him.

If God had never appeared, his constant absence would have been open to two interpretations. It could have meant that no divinity exists, or that people are unworthy to know him. But his occasional appearances, though not continuous, remove the ambiguity. If he appeared once, he exists always. So we must conclude both that God exists and that people are unworthy of him.

We do not understand the glorious state of Adam, nor the nature of his sin, nor the transmission of it to us. These are matters which took place under conditions of a nature altogether different from our own, and which transcend our present understanding.

We do not understand Adam’s glorious state, the nature of his sin, or how it was passed on to us. These things took place under conditions entirely different from our own. They are beyond our present understanding.

The knowledge of all this is useless to us as a means of escape from it; and all that we are concerned to know, is that we are miserable, corrupt, separated from God, but ransomed by Jesus Christ, whereof we have wonderful proofs on earth.

Knowing all this does not help us escape it. All we need to know is that we are miserable, corrupt, and separated from God, but ransomed by Jesus Christ. We have wonderful proofs of this on earth.

So the two proofs of corruption and redemption are drawn from the ungodly, who live in indifference to religion, and from the Jews who are irreconcilable enemies.

So the two proofs of corruption and redemption come from the ungodly, who live without regard for religion, and from the Jews, who are irreconcilable enemies.

There are two ways of proving the truths of our religion; one by the power of reason, the other by the authority of him who speaks.

There are two ways to prove the truths of our religion. One is through reason. The other is through the authority of the person speaking.

We do not make use of the latter, but of the former. We do not say, "This must be believed, for Scripture, which says it, is divine." But we say that it must be believed for such and such a reason, which are feeble arguments, as reason may be bent to everything.

We use the former, not the latter. We do not say, "This must be believed because Scripture says it, and Scripture is divine." Instead, we say it must be believed for this or that reason. These are weak arguments, since reason can be made to support anything.

There is nothing on earth that does not show either the wretchedness of man, or the mercy of God; either the weakness of man without God, or the strength of man with God.

Everything on earth shows either human misery or God's mercy. It shows either human weakness without God or human strength with God.

It will be one of the confusions of the damned to see that they are condemned by their own reason, by which they claimed to condemn the Christian religion.

One humiliation for the damned will be seeing that their own reason condemns them. They claimed to use that same reason to condemn the Christian religion.

The prophecies, the very miracles and proofs of our religion, are not of such a nature that they can be said to be absolutely convincing. But they are also of such a kind that it cannot be said that it is unreasonable to believe them. Thus there is both evidence and obscurity to enlighten some and confuse others. But the evidence is such that it surpasses, or at least equals, the evidence to the contrary; so that it is not reason which can determine men not to follow it, and thus it can only be lust or malice of heart. And by this means there is sufficient evidence to condemn, and insufficient to convince; so that it appears in those who follow it, that it is grace, and not reason, which makes them follow it; and in those who shun it, that it is lust, not reason, which makes them shun it.

The prophecies, miracles, and proofs of our religion are not absolutely convincing. But neither is it unreasonable to believe them. There is both evidence and obscurity, enough to enlighten some and confuse others. Yet the evidence outweighs, or at least equals, the evidence against it. So reason cannot be what keeps people from following it. Only lust or malice in their hearts can do that. In this way, there is enough evidence to condemn people, but not enough to convince them. Those who follow it show that grace, not reason, leads them to do so. Those who turn away show that lust, not reason, leads them to do so.

Vere discipuli, vere Israëlita, vere liberi, vere cibus.²⁰⁷

True disciples, a true Israelite, truly free, true food.²⁰⁷

Recognise, then, the truth of religion in the very obscurity of religion, in the little light we have of it, and in the indifference which we have to knowing it.

Recognize, then, the truth of religion in its very obscurity, in the little we know of it, and in our indifference to learning about it.

We understand nothing of the works of God, if we do not take as a principle that He has willed to blind some, and enlighten others.

We understand nothing of God's works unless we accept that he has chosen to blind some people and enlighten others.

The two contrary reasons. We must begin with that; without that we understand nothing, and all is heretical; and we must even add at the end of each truth that the opposite truth is to be remembered.

The two opposing reasons. We must begin with them. Without them, we understand nothing, and everything is heretical. We must also add at the end of each truth that the opposite truth must be remembered.

Objection. The Scripture is plainly full of matters not dictated by the Holy Spirit.—Answer. Then they do not harm faith.—Objection. But the Church has decided that all is of the Holy Spirit.—Answer. I answer two things: first, the Church has not so decided; secondly, if she should so decide, it could be maintained.

Objection. Scripture is plainly full of things not dictated by the Holy Spirit. Answer. Then those things do not harm faith. Objection. But the Church has decided that all of it comes from the Holy Spirit. Answer. I have two answers. First, the Church has not decided this. Second, if the Church did decide it, that position could be defended.

Do you think that the prophecies cited in the Gospel are related to make you believe? No, it is to keep you from believing.

Do you think the prophecies are quoted in the Gospel to make you believe? No, they are quoted to keep you from believing.

Canonical.—The heretical books in the beginning of the Church serve to prove the canonical.

Canonical. The heretical books from the early Church help prove which books are canonical.

To the chapter on the Fundamentals must be added that on Typology touching the reason of types: why Jesus Christ was prophesied as to His first coming; why prophesied obscurely as to the manner.

The chapter on Fundamentals must be supplemented by one on Typology, explaining the purpose of types. It should explain why Jesus Christ's first coming was prophesied, and why the manner of his coming was prophesied obscurely.

The reason why. Types.—[They had to deal with a carnal people and to render them the depositary of the spiritual covenant.] To give faith to the Messiah, it was necessary there should have been precedent prophecies, and that these should be conveyed by persons above suspicion, diligent, faithful, unusually zealous, and known to all the world.

The reason why. Types. [They had to deal with a worldly people and entrust them with the spiritual covenant.] For people to believe in the Messiah, there had to be earlier prophecies. These had to be passed on by people above suspicion, diligent, faithful, unusually zealous, and known to all the world.

To accomplish all this, God chose this carnal people, to whom He entrusted the prophecies which foretell the Messiah as a deliverer, and as a dispenser of those carnal goods which this people loved. And thus they have had an extraordinary passion for their prophets, and, in sight of the whole world, have had charge of these books which foretell their Messiah, assuring all nations that He should come, and in the way foretold in the books, which they held open to the whole world. Yet this people, deceived by the poor and ignominious advent of the Messiah, have been His most cruel enemies. So that they, the people least open to suspicion in the world of favouring us, the most strict and most zealous that can be named for their law and their prophets, have kept the books incorrupt. Hence those who have rejected and crucified Jesus Christ, who has been to them an offence, are those who have charge of the books which testify of Him, and state that He will be an offence and rejected. Therefore they have shown it was He by rejecting Him, and He has been alike proved both by the righteous Jews who received Him, and by the unrighteous who rejected Him, both facts having been foretold.

To accomplish all this, God chose this worldly people. He entrusted them with prophecies foretelling the Messiah as a deliverer and a giver of the worldly goods they loved. So they became extraordinarily devoted to their prophets. In full view of the world, they kept the books that foretold their Messiah. They assured all nations that he would come, in the way the books foretold. They kept those books open to the whole world. Yet the Messiah’s poor and humiliating arrival misled this people, and they became his cruelest enemies. They were the people least likely in the world to be suspected of favoring us. None could be named who were stricter or more devoted to their law and their prophets. And they kept the books unchanged. Thus, those who rejected and crucified Jesus Christ, who offended them, are the ones who keep the books that testify about him. These books say that he will be an offense and will be rejected. By rejecting him, they showed that he was the Messiah. He was proved to be the Messiah both by the righteous Jews who received him and by the unrighteous who rejected him. Both had been foretold.

Wherefore the prophecies have a hidden and spiritual meaning, to which this people were hostile, under the carnal meaning which they loved. If the spiritual meaning had been revealed, they would not have loved it, and, unable to bear it, they would not have been zealous of the preservation of their books and their ceremonies; and if they had loved these spiritual promises, and had preserved them incorrupt till the time of the Messiah, their testimony would have had no force, because they had been his friends.

Therefore, the prophecies have a hidden spiritual meaning beneath the literal meaning this people loved. They were hostile to that spiritual meaning. If it had been revealed, they would not have loved it. Unable to bear it, they would not have been eager to preserve their books and ceremonies. But if they had loved these spiritual promises and preserved them unchanged until the time of the Messiah, their testimony would have carried no weight. For they would have been his friends.

Therefore it was well that the spiritual meaning should be concealed; but, on the other hand, if this meaning had been so hidden as not to appear at all, it could not have served as a proof of the Messiah. What then was done? In a crowd of passages it has been hidden under the temporal meaning, and in a few has been clearly revealed; besides that the time and the state of the world have been so clearly foretold that it is clearer than the sun. And in some places this spiritual meaning is so clearly expressed, that it would require a blindness like that which the flesh imposes on the spirit when it is subdued by it, not to recognise it.

So it was right for the spiritual meaning to be concealed. But if it had been completely hidden, it could not have served as proof of the Messiah. What, then, was done? In many passages, it was hidden beneath the worldly meaning. In a few, it was clearly revealed. Moreover, the time and the state of the world were foretold so clearly that they are clearer than the sun. In some places, the spiritual meaning is expressed so clearly that only blindness could prevent someone from recognizing it. This blindness is like the blindness the flesh imposes on the spirit when it has brought the spirit under its control.

See, then, what has been the prudence of God. This meaning is concealed under another in an infinite number of passages, and in some, though rarely, it is revealed; but yet so that the passages in which it is concealed are equivocal, and can suit both meanings; whereas the passages where it is disclosed are unequivocal, and can only suit the spiritual meaning.

See, then, how wisely God has acted. In an infinite number of passages, this meaning is hidden beneath another. In a few passages, though rarely, it is revealed. The passages where it is hidden are ambiguous and can fit both meanings. But the passages where it is revealed are unambiguous and can fit only the spiritual meaning.

So that this cannot lead us into error, and could only be misunderstood by so carnal a people.

So this cannot lead us into error, and only such a worldly people could misunderstand it.

For when blessings are promised in abundance, what was to prevent them from understanding the true blessings, but their covetousness, which limited the meaning to worldly goods? But those whose only good was in God referred them to God alone. For there are two principles, which divide the wills of men, covetousness and charity. Not that covetousness cannot exist along with faith in God, nor charity with worldly riches; but covetousness uses God, and enjoys the world, and charity is the opposite.

When blessings were promised in abundance, what prevented them from understanding the true blessings? Only their greed, which led them to think the promise meant worldly goods. But those who found their only good in God understood the blessings as referring to him alone. Two principles divide human wills: greed and love. This does not mean that greed cannot exist alongside faith in God, or love alongside worldly riches. But greed uses God and takes pleasure in the world. Love does the opposite.

Now the ultimate end gives names to things. All which prevents us from attaining it, is called an enemy to us. Thus the creatures, however good, are the enemies of the righteous, when they turn them away from God, and God Himself is the enemy of those whose covetousness He confounds.

Our ultimate goal determines what we call things. We call anything that keeps us from reaching it our enemy. So created things, however good, are enemies of the righteous when they turn them away from God. God himself is the enemy of those whose greed he thwarts.

Thus as the significance of the word "enemy" is dependent on the ultimate end, the righteous understood by it their passions, and the carnal the Babylonians; and so these terms were obscure only for the unrighteous. And this is what Isaiah says: Signa legem in electis meis,²⁰⁸ and that Jesus Christ shall be a stone of stumbling. But, "Blessed are they who shall not be offended in him." Hosea,²⁰⁹ ult., says excellently, "Where is the wise? and he shall understand what I say. The righteous shall know them, for the ways of God are right; but the transgressors shall fall therein."

The meaning of the word "enemy" depends on one's ultimate goal. The righteous understood it to mean their passions, while the worldly understood it to mean the Babylonians. These terms were obscure only to the unrighteous. This is what Isaiah says: Signa legem in electis meis,²⁰⁸ and that Jesus Christ will be a stumbling stone. But, "Blessed are those who are not offended by him." Hosea,²⁰⁹ ult., puts it well: "Who is wise? They will understand what I say. The righteous will know these things, for God's ways are right. But those who disobey will stumble in them."

Hypothesis that the apostles were impostors.—The time clearly, the manner obscurely.—Five typical proofs.

The hypothesis that the apostles were impostors. The time is clear, but the manner is obscure. Five typological proofs.

Blindness of Scripture.—"The Scripture," said the Jews, "says that we shall not know whence Christ will come (John vii, 27, and xii, 34). The Scripture says that Christ abideth for ever, and He said that He should die." Therefore, says Saint John,²¹⁰ they believed not, though He had done so many miracles, that the word of Isaiah might be fulfilled: "He hath blinded them," etc.

Blindness of Scripture. "Scripture says that we will not know where Christ comes from," said the Jews (John vii, 27, and xii, 34). "Scripture says that Christ remains forever, but he said that he would die." Therefore, Saint John says,²¹⁰ they did not believe, though he had performed so many miracles. This fulfilled Isaiah's words: "He has blinded them," etc.

Greatness.—Religion is so great a thing that it is right that those who will not take the trouble to seek it, if it be obscure, should be deprived of it. Why, then, do any complain, if it be such as can be found by seeking?

Greatness. Religion is so important that it is right to withhold it from those who will not seek it if it is obscure. Why, then, does anyone complain, if it can be found by seeking?

All things work together for good to the elect, even the obscurities of Scripture; for they honour them because of what is divinely clear. And all things work together for evil to the rest of the world, even what is clear; for they revile such, because of the obscurities which they do not understand.

All things work together for the good of the elect, even the obscure passages of Scripture. They honor these passages because of what is divinely clear. And all things work together for evil for the rest of the world, even what is clear. They reject these clear passages because of the obscure ones they do not understand.

The general conduct of the world towards the Church: God willing to blind and to enlighten.—The event having proved the divinity of these prophecies, the rest ought to be believed. And thereby we see the order of the world to be of this kind. The miracles of the Creation and the Deluge being forgotten, God sends the law and the miracles of Moses, the prophets who prophesied particular things; and to prepare a lasting miracle, He prepares prophecies and their fulfilment; but, as the prophecies could be suspected, He desires to make them above suspicion, etc.

The world's general conduct toward the Church: God wills both to blind and to enlighten. The events have proved that these prophecies came from God, so the rest should be believed. This shows us the order of the world. When the miracles of Creation and the Flood were forgotten, God sent the law and the miracles of Moses. He also sent prophets who foretold specific events. To prepare a lasting miracle, he prepared prophecies and their fulfillment. But because the prophecies could be suspected, he wills to put them beyond suspicion, etc.

God has made the blindness of this people subservient to the good of the elect.

God has used this people's blindness for the good of the elect.

There is sufficient clearness to enlighten the elect, and sufficient obscurity to humble them. There is sufficient obscurity to blind the reprobate, and sufficient clearness to condemn them, and make them inexcusable.—Saint Augustine, Montaigne, Sébond.

There is enough clarity to enlighten the elect, and enough mystery to humble them. There is enough mystery to blind the condemned, and enough clarity to condemn them and leave them without excuse. Saint Augustine, Montaigne, Sébond.

The genealogy of Jesus Christ in the Old Testament is intermingled with so many others that are useless, that it cannot be distinguished. If Moses had kept only the record of the ancestors of Christ, that might have been too plain. If he had not noted that of Jesus Christ, it might not have been sufficiently plain. But, after all, whoever looks closely sees that of Jesus Christ expressly traced through Tamar,²¹¹ Ruth,²¹² etc.

The genealogy of Jesus Christ in the Old Testament is mixed with so many other, useless genealogies that it cannot be distinguished. If Moses had recorded only Christ’s ancestors, that might have been too obvious. If he had not recorded Jesus Christ’s ancestry, it might not have been clear enough. But anyone who looks closely can see that Jesus Christ’s ancestry is explicitly traced through Tamar,²¹¹ Ruth,²¹² and others.

Those who ordained these sacrifices, knew their uselessness; those who have declared their uselessness, have not ceased to practise them.

Those who established these sacrifices knew they were useless. Those who have declared them useless have not stopped practicing them.

If God had permitted only one religion, it had been too easily known; but when we look at it closely, we clearly discern the truth amidst this confusion.

If God had allowed only one religion, it would have been too easy to recognize. But when we look closely, we can clearly see the truth amid this confusion.

The premiss.—Moses was a clever man. If, then, he ruled himself by his reason, he would say nothing clearly which was directly against reason.

The premise. Moses was a clever man. So, if he followed his reason, he would not clearly say anything directly against it.

Thus all the very apparent weaknesses are strength. Example; the two genealogies in Saint Matthew and Saint Luke. What can be clearer than that this was not concerted?

Thus, all the obvious weaknesses are strengths. Take the two genealogies in Saint Matthew and Saint Luke. What could make it clearer that they were not planned together?

God (and the Apostles), foreseeing that the seeds of pride would make heresies spring up, and being unwilling to give them occasion to arise from correct expressions, has put in Scripture and the prayers of the Church contrary words and sentences to produce their fruit in time.

God and the Apostles foresaw that the seeds of pride would cause heresies to spring up. They did not want correct expressions to give rise to these heresies. So they placed opposing words and passages in Scripture and the prayers of the Church, to bear fruit in time.

So in morals He gives charity, which produces fruits contrary to lust.

So in matters of morality, he gives charity, which produces results opposite to those of lust.

Nature has some perfections to show that she is the image of God, and some defects to show that she is only His image.

Nature has some perfections that show it is an image of God, and some flaws that show it is only his image.

God prefers rather to incline the will than the intellect. Perfect clearness would be of use to the intellect, and would harm the will. To humble pride.

God prefers to move the will rather than the intellect. Perfect clarity would help the intellect, but harm the will. This humbles pride.

We make an idol of truth itself; for truth apart from charity is not God, but His image and idol, which we must neither love nor worship; and still less must we love or worship its opposite, namely, falsehood.

We make an idol of truth itself. Truth without charity is not God, but his image and idol. We must neither love nor worship it. Still less should we love or worship its opposite, falsehood.

I can easily love total darkness; but if God keeps me in a state of semi-darkness, such partial darkness displeases me, and, because I do not see therein the advantage of total darkness, it is unpleasant to me. This is a fault, and a sign that I make for myself an idol of darkness, apart from the order of God. Now only His order must be worshipped.

I can easily love total darkness. But if God keeps me in partial darkness, it displeases me. I do not see in it the advantage of total darkness, so it is unpleasant to me. This is a fault. It shows that I have made an idol of darkness, apart from what God has ordained. Only what he ordains must be worshipped.

The feeble-minded are people who know the truth, but only affirm it so far as consistent with their own interest. But, apart from that, they renounce it.

Weak-minded people know the truth, but acknowledge it only when it serves their interests. Otherwise, they reject it.

The world exists for the exercise of mercy and judgment, not as if men were placed in it out of the hands of God, but as hostile to God; and to them He grants by grace sufficient light, that they may return to Him, if they desire to seek and follow Him; and also that they may be punished, if they refuse to seek or follow Him.

The world exists for the exercise of mercy and judgment. People are in it not as they came from God’s hands, but as enemies of God. By his grace, he gives them enough light to return to him, if they wish to seek and follow him. He also gives them enough light so that they may be punished if they refuse to seek or follow him.

That God has willed to hide Himself.—If there were only one religion, God would indeed be manifest. The same would be the case, if there were no martyrs but in our religion.

That God has chosen to hide himself. If there were only one religion, God would indeed be clearly revealed. The same would be true if martyrs existed only in our religion.

God being thus hidden, every religion which does not affirm that God is hidden, is not true; and every religion which does not give the reason of it, is not instructive. Our religion does, all this: Vere tu es Deus absconditus.

Since God is hidden, every religion that does not affirm this is false. Every religion that does not explain why God is hidden is not instructive. Our religion does both: Vere tu es Deus absconditus.

If there were no obscurity, man would not be sensible of his corruption; if there were no light, man would not hope for a remedy. Thus, it is not only fair, but advantageous to us, that God be partly hidden and partly revealed; since it is equally dangerous to man to know God without knowing his own wretchedness, and to know his own wretchedness without knowing God.

If there were no darkness, people would not recognize their own corruption. If there were no light, they would not hope for a remedy. So it is not only fair but beneficial for us that God is partly hidden and partly revealed. It is equally dangerous to know God without knowing our own wretchedness, or to know our own wretchedness without knowing God.

This religion, so great in miracles, saints, blameless Fathers, learned and great witnesses, martyrs, established kings as David, and Isaiah, a prince of the blood, and so great in science, after having displayed all her miracles and all her wisdom, rejects all this, and declares that she has neither wisdom nor signs, but only the cross and foolishness.

This religion is rich in miracles, saints, blameless Church Fathers, learned and great witnesses, and martyrs. It has had established kings like David, and Isaiah, a prince of royal blood. It is also rich in knowledge. Yet after displaying all its miracles and all its wisdom, it rejects all of this. It declares that it has neither wisdom nor signs, but only the cross and foolishness.

For those, who, by these signs and that wisdom, have deserved your belief, and who have proved to you their character, declare to you that nothing of all this can change you, and render you capable of knowing and loving God, but the power of the foolishness of the cross without wisdom and signs, and not the signs without this power. Thus our religion is foolish in respect to the effective cause, and wise in respect to the wisdom which prepares it.

Those who have earned your belief through these signs and that wisdom have also shown you their character. They tell you that none of these things can change you or make you capable of knowing and loving God. Only the power of the foolishness of the cross can do this, without wisdom or signs. Signs without this power cannot do it. Thus, our religion is foolish in its effective cause, but wise in the wisdom that prepares the way for it.

Our religion is wise and foolish. Wise, because it is the most learned, and the most founded on miracles, prophecies, etc. Foolish, because it is not all this which makes us belong to it. This makes us indeed condemn those who do not belong to it; but it does not cause belief in those who do belong to it. It is the cross that makes them believe, ne evacuata sit crux. And so Saint Paul, who came with wisdom and signs, says that he has come neither with wisdom nor with signs; for he came to convert. But those who come only to convince, can say that they come with wisdom and with signs.

Our religion is wise and foolish. It is wise because it is the most learned and the best supported by miracles, prophecies, and so on. It is foolish because none of this is what makes us belong to it. These things do lead us to condemn those who do not belong to it. But they do not cause belief in those who do. It is the cross that makes them believe, ne evacuata sit crux. So Saint Paul, who came with wisdom and signs, says he came with neither wisdom nor signs. For he came to convert. But those who come only to convince can say that they come with wisdom and signs.