APPENDIX: DEBATE FRAGMENTS

Clearness, obscurity.—There would be too great darkness, if truth had not visible signs. This is a wonderful one, that it has always been preserved in one Church and one visible assembly [of men]. There would be too great clearness, if there were only one opinion in this Church. But in order to recognise what is true, one has only to look at what has always existed; for it is certain that truth has always existed, and that nothing false has always existed.

Clarity, obscurity. There would be too much darkness if truth had no visible signs. One remarkable sign is that truth has always been preserved in one Church and one visible gathering of people. There would be too much clarity if there were only one opinion in this Church. But to recognize what is true, one need only look at what has always existed. For it is certain that truth has always existed, and that nothing false has always existed.

The history of the Church ought properly to be called the history of truth.

The history of the Church should rightly be called the history of truth.

There is a pleasure in being in a ship beaten about by a storm, when we are sure that it will not founder. The persecutions which harass the Church are of this nature.

There is pleasure in being on a ship tossed by a storm when we are sure it will not sink. The persecutions that trouble the Church are like this.

In addition to so many other signs of piety, they³⁵⁹ are also persecuted, which is the best sign of piety.

Besides showing many other signs of devotion, they³⁵⁹ are also persecuted. This is the best sign of devotion.

The Church is in an excellent state, when it is sustained by God only.

The Church is in an excellent state when God alone sustains it.

The Church has always been attacked by opposite errors, but perhaps never at the same time, as now. And if she suffer more because of the multiplicity of errors, she derives this advantage from it, that they destroy each other.

The Church has always been attacked by opposing errors, but perhaps never all at once, as it is now. The many errors cause the Church more suffering, but they also have one advantage: they destroy each other.

She complains of both, but far more of the Calvinists, because of the schism.

She complains about both, but much more about the Calvinists because of the schism.

It is certain that many of the two opposite sects are deceived. They must be disillusioned.

Many people in the two opposing groups are certainly mistaken. They must be shown the truth.

Faith embraces many truths which seem to contradict each other. There is a time to laugh, and a time to weep,³⁶⁰ etc. Responde. Ne respondeas,³⁶¹ etc.

Faith embraces many truths that seem to contradict each other. There is a time to laugh and a time to weep,³⁶⁰ and so on. Answer. Do not answer,³⁶¹ and so on.

The source of this is the union of the two natures in Jesus Christ; and also the two worlds (the creation of a new heaven and a new earth; a new life and a new death; all things double, and the same names remaining); and finally the two natures that are in the righteous, (for they are the two worlds, and a member and image of Jesus Christ. And thus all the names suit them: righteous, yet sinners; dead, yet living; living, yet dead; elect, yet outcast, etc.).

The source of this is the union of the two natures in Jesus Christ. It is also the two worlds: the creation of a new heaven and a new earth, a new life and a new death. All things are doubled, while their names remain the same. Finally, it is the two natures in the righteous. They are the two worlds, and a member and image of Jesus Christ. So all these names apply to them: righteous, yet sinners; dead, yet living; living, yet dead; elect, yet outcast, and so on.

There are then a great number of truths, both of faith and of morality, which seem contradictory, and which all hold good together in a wonderful system. The source of all heresies is the exclusion of some of these truths; and the source of all the objections which the heretics make against us is the ignorance of some of our truths. And it generally happens that, unable to conceive the connection of two opposite truths, and believing that the admission of one involves the exclusion of the other, they adhere to the one, exclude the other, and think of us as opposed to them. Now exclusion is the cause of their heresy; and ignorance that we hold the other truth causes their objections.

There are many truths of faith and morality that seem to contradict one another. Yet all of them hold true together in a remarkable system. All heresies arise from rejecting some of these truths. All the objections heretics make against us arise from their ignorance of some of the truths we hold. Often, they cannot understand how two opposing truths fit together. They believe that accepting one means rejecting the other. So they hold to one, reject the other, and think that we oppose them. Their rejection of one truth causes their heresy. Their ignorance that we hold the other truth causes their objections.

1st example: Jesus Christ is God and man. The Arians, unable to reconcile these things, which they believe incompatible, say that He is man; in this they are Catholics. But they deny that He is God; in this they are heretics. They allege that we deny His humanity; in this they are ignorant.

First example: Jesus Christ is God and man. The Arians cannot reconcile these two truths because they believe them incompatible. They say he is man, and in this they agree with Catholics. But they deny that he is God, and in this they are heretics. They claim that we deny his humanity, and in this they are ignorant.

2nd example: On the subject of the Holy Sacrament. We believe that, the substance of the bread being changed, and being consubstantial with that of the body of our Lord, Jesus Christ is therein really present. That is one truth. Another is that this Sacrament is also a type of the cross and of glory, and a commemoration of the two. That is the Catholic faith, which comprehends these two truths which seem opposed.

2nd example: On the Holy Sacrament. We believe that the substance of the bread is changed and becomes one with the substance of our Lord’s body. Jesus Christ is really present in the Sacrament. That is one truth. Another is that the Sacrament also symbolizes the cross and glory, and commemorates both. That is the Catholic faith, which includes these two truths that seem opposed.

The heresy of to-day, not conceiving that this Sacrament contains at the same time both the presence of Jesus Christ and a type of Him, and that it is a sacrifice and a commemoration of a sacrifice, believes that neither of these truths can be admitted without excluding the other for this reason.

Today’s heresy cannot conceive that this sacrament both contains the presence of Jesus Christ and represents him. Nor can it conceive that the sacrament is both a sacrifice and a remembrance of a sacrifice. For this reason, it believes that accepting either truth means rejecting the other.

They fasten to this point alone, that this Sacrament is typical; and in this they are not heretics. They think that we exclude this truth; hence it comes that they raise so many objections to us out of the passages of the Fathers which assert it. Finally, they deny the presence; and in this they are heretics.

They focus only on the point that this Sacrament is symbolic. In this, they are not heretics. They think we deny this truth. That is why they raise so many objections using passages from the Church Fathers that affirm it. Finally, they deny the presence. In this, they are heretics.

3rd example: Indulgences.

Third example: Indulgences.

The shortest way, therefore, to prevent heresies is to instruct in all truths; and the surest way to refute them is to declare them all. For what will the heretics say?

The quickest way to prevent heresies, then, is to teach all truths. The surest way to refute heresies is to declare all truths. For what will the heretics say?

In order to know whether an opinion is a Father's ...

To know whether an opinion belongs to a Church Father, ...

All err the more dangerously, as they each follow a truth. Their fault is not in following a falsehood, but in not following another truth.

All make more dangerous mistakes because each follows a truth. Their fault is not that they follow a falsehood, but that they fail to follow another truth.

Truth is so obscure in these times, and falsehood so established, that unless we love the truth, we cannot know it.

Truth is so hard to see in these times, and falsehood is so firmly established, that we cannot know the truth unless we love it.

If there is ever a time in which we must make profession of two opposite truths, it is when we are reproached for omitting one. Therefore the Jesuits and Jansenists are wrong in concealing them, but the Jansenists more so, for the Jesuits have better made profession of the two.

If there is ever a time to affirm two opposing truths, it is when we are accused of leaving one out. Both the Jesuits and the Jansenists are therefore wrong to conceal them. But the Jansenists are more at fault, because the Jesuits have done a better job of affirming both truths.

Two kinds of people make things equal to one another, as feasts to working days, Christians to priests, all things among them, etc. And hence the one party conclude that what is then bad for priests is also so for Christians, and the other that what is not bad for Christians is lawful for priests.

Two kinds of people treat things as equal. They equate feast days with working days, Christians with priests, and everything else with one another. One group concludes that what is wrong for priests is also wrong for Christians. The other concludes that what is not wrong for Christians is permitted for priests.

If the ancient Church was in error, the Church is fallen. If she should be in error to-day, it is not the same thing; for she has always the superior maxim of tradition from the hand of the ancient Church; and so this submission and this conformity to the ancient Church prevail and correct all. But the ancient Church did not assume the future Church, and did not consider her, as we assume and consider the ancient.

If the early Church was in error, then the Church has fallen. If the Church is in error today, that is different. It still holds the higher principle of tradition handed down by the early Church. This submission to and conformity with the early Church prevail over and correct everything. But the early Church did not take the future Church as its guide or look to it as we look to the early Church.

That which hinders us in comparing what formerly occurred in the Church with what we see there now, is that we generally look upon Saint Athanasius,³⁶² Saint Theresa, and the rest, as crowned with glory, and acting towards us as gods. Now that time has cleared up things, it does so appear. But at the time when he was persecuted, this great saint was a man called Athanasius; and Saint Theresa was a nun. "Elias was a man subject to like passions as we are," says Saint James, to disabuse Christians of that false idea which makes us reject the example of the saints, as disproportioned to our state. "They were saints," say we, "they are not like us." What then actually happened? Saint Athanasius was a man called Athanasius, accused of many crimes, condemned by such and such a council for such and such a crime. All the bishops assented to it, and finally the Pope. What said they to those who opposed this? That they disturbed the peace, that they created schism, etc.

What prevents us from comparing the Church’s past with what we see now? We usually think of Saint Athanasius,³⁶² Saint Theresa, and the others as crowned with glory and acting toward us like gods. Now that time has made things clear, that is how they appear. But when he was persecuted, this great saint was a man named Athanasius. Saint Theresa was a nun. “Elijah was a man subject to the same passions as we are,” says Saint James. He wants to free Christians from a false idea. It leads us to reject the saints’ example as beyond what people in our condition can follow. “They were saints,” we say. “They are not like us.” So what actually happened? Saint Athanasius was a man named Athanasius, accused of many crimes. He was condemned by one council or another for this crime or that. All the bishops agreed to it, and finally the Pope did too. What did they say to those who opposed this? They said that they disturbed the peace, that they created schism, and so on.

Zeal, light. Four kinds of persons: zeal without knowledge; knowledge without zeal; neither knowledge nor zeal; both zeal and knowledge. The first three condemned him. The last acquitted him, were excommunicated by the Church, and yet saved the Church.

Zeal, understanding. There are four kinds of people: those with zeal but no knowledge, those with knowledge but no zeal, those with neither knowledge nor zeal, and those with both zeal and knowledge. The first three groups condemned him. The last group acquitted him. They were excommunicated by the Church, yet they saved the Church.

If Saint Augustine came at the present time, and was as little authorised as his defenders, he would accomplish nothing. God directs His Church well, by having sent him before with authority.

If Saint Augustine came today and had as little authority as his defenders, he would accomplish nothing. God guides his Church well. He sent Augustine earlier, with authority.

God has not wanted to absolve without the Church. As she has part in the offence, He desires her to have part in the pardon. He associates her with this power, as kings their parliaments. But if she absolves or binds without God, she is no longer the Church. For, as in the case of parliament, even if the king have pardoned a man, it must be ratified; but if parliament ratifies without the king, or refuses to ratify on the order of the king, it is no longer the parliament of the king, but a rebellious assembly.

God has chosen not to grant forgiveness without the Church. Since the Church has a part in the offense, he wants her to have a part in the pardon. He shares this power with her, as kings do with their parliaments. But if she grants or withholds forgiveness without God, she is no longer the Church. Consider a parliament. Even if the king has pardoned a man, parliament must confirm the pardon. But parliament may confirm a pardon without the king, or refuse to confirm one he has ordered. If it does either, it is no longer the king’s parliament, but a rebellious assembly.

The Church, the Pope. Unity, plurality.—Considering the Church as a unity, the Pope, who is its head, is as the whole. Considering it as a plurality, the Pope is only a part of it. The Fathers have considered the Church now in the one way, now in the other. And thus they have spoken differently of the Pope. (Saint Cyprian: Sacerdos Dei.) But in establishing one of these truths, they have not excluded the other. Plurality which is not reduced to unity is confusion; unity which does not depend on plurality is tyranny. There is scarcely any other country than France in which it is permissible to say that the Council is above the Pope.

The Church, the Pope. Unity, plurality. When the Church is considered as one body, the Pope, its head, is like the whole. When it is considered as a collection of members, the Pope is only one part. The Church Fathers considered the Church in both ways at different times. So they spoke differently about the Pope. (Saint Cyprian: Sacerdos Dei.) But in establishing one of these truths, they did not exclude the other. Plurality that is not brought into unity is confusion. Unity that does not depend on plurality is tyranny. There is hardly any country besides France where it is permitted to say that the Council is above the Pope.

The Pope is head. Who else is known of all? Who else is recognised by all, having power to insinuate himself into all the body, because he holds the principal shoot, which insinuates itself everywhere? How easy it was to make this degenerate into tyranny! That is why Christ has laid down for them this precept: Vos autem non sic.³⁶³

The Pope is the head. Who else is known to all? Who else is recognized by all and able to reach every part of the body? He holds the main branch, which extends everywhere. How easily this could have become tyranny! That is why Christ gave them this command: Vos autem non sic.³⁶³

The Pope hates and fears the learned, who do not submit to him at will.

The Pope hates and fears learned people who do not submit to him whenever he wants them to.

We must not judge of what the Pope is by some words of the Fathers—as the Greeks said in a council, important rules—but by the acts of the Church and the Fathers, and by the canons.

We must not judge what the Pope is by a few words from the Church Fathers. The Greeks called these words important rules at a council. Instead, we must judge by the actions of the Church and the Fathers, and by the canons.

Duo aut tres in unum.³⁶⁴ Unity and plurality. It is an error to exclude one of the two, as the papists do who exclude plurality, or the Huguenots who exclude unity.

Duo aut tres in unum.³⁶⁴ Unity and plurality. It is a mistake to exclude either one. The papists exclude plurality, while the Huguenots exclude unity.

Would the Pope be dishonoured by having his knowledge from God and tradition; and is it not dishonouring him to separate him from this holy union?

Would it dishonor the Pope to receive his knowledge from God and tradition? And does it not dishonor him to separate him from this holy union?

God does not perform miracles in the ordinary conduct of His Church. It would be a strange miracle if infallibility existed in one man. But it appears so natural for it to reside in a multitude, since the conduct of God is hidden under nature, as in all His other works.

God does not perform miracles in the ordinary running of his Church. It would be a strange miracle if one man were infallible. But it seems natural for infallibility to reside in a multitude. For God’s actions are hidden under nature, as in all his other works.

Kings dispose of their own power; but the Popes cannot dispose of theirs.

Kings can use their power as they choose, but popes cannot use theirs as they choose.

Summum jus, summa injuria.

The strictest justice can be the greatest injustice.

The majority is the best way, because it is visible, and has strength to make itself obeyed. Yet it is the opinion of the least able.

The majority is the best way to decide because it is visible and has the power to enforce its decisions. Yet it represents the opinion of the least capable.

If men could have done it, they would have placed might in the hands of justice. But as might does not allow itself to be managed as men want, because it is a palpable quality, whereas justice is a spiritual quality of which men dispose as they please, they have placed justice in the hands of might. And thus that is called just which men are forced to obey.

If people could have done so, they would have put power in the hands of justice. But power cannot be controlled as people wish, because it is something tangible. Justice, on the other hand, is a spiritual quality that people can interpret as they please. So they have put justice in the hands of power. And so, whatever people are forced to obey is called just.

Hence comes the right of the sword, for the sword gives a true right. Otherwise we should see violence on one side and justice on the other (end of the twelfth Provincial). Hence comes the injustice of the Fronde,³⁶⁵ which raises its alleged justice against power. It is not the same in the Church, for there is a true justice and no violence.

This is the source of the right of the sword, for the sword gives a real right. Otherwise, we would see violence on one side and justice on the other (end of the twelfth Provincial). This is why the Fronde³⁶⁵ is unjust. It sets its supposed justice against power. The Church is different, for there is true justice and no violence.

Injustice.—Jurisdiction is not given for the sake of the judge, but for that of the litigant. It is dangerous to tell this to the people. But the people have too much faith in you; it will not harm them, and may serve you. It should therefore be made known. Pasce oves meas,³⁶⁶ non tuas. You owe me pasturage.

Injustice. A judge’s authority is given for the sake of those seeking justice, not for the judge’s sake. It is dangerous to tell this to the people. But the people have too much faith in you. Telling them will not harm them, and it may help you. So they should be told. Feed my sheep,³⁶⁶ not yours. You owe me food for my sheep.

Men like certainty. They like the Pope to be infallible in faith, and grave doctors to be infallible in morals, so as to have certainty.

People like certainty. They want the Pope to be infallible in matters of faith and serious scholars to be infallible in matters of morality. That way, they can be certain.

The Church teaches, and God inspires, both infallibly. The work of the Church is of use only as a preparation for grace or condemnation. What it does is enough for condemnation, not for inspiration.

The Church teaches, and God inspires. Both do so without error. The Church’s work serves only to prepare people for grace or condemnation. What it does is enough for condemnation, but not for inspiration.

Every time the Jesuits may impose upon the Pope, they will make all Christendom perjured.

Every time the Jesuits can deceive the Pope, they will make all of Christendom guilty of perjury.

The Pope is very easily imposed upon, because of his occupations, and the confidence which he has in the Jesuits; and the Jesuits are very capable of imposing upon him by means of calumny.

The Pope is very easily deceived because he is busy and trusts the Jesuits. The Jesuits are quite capable of deceiving him through slander.

The wretches who have obliged me to speak of the basis of religion.

The wretches who have forced me to speak about the foundations of religion.

Sinners purified without penitence; the righteous justified without love; all Christians without the grace of Jesus Christ; God without power over the will of men; a predestination without mystery; a redemption without certitude!

Sinners purified without repentance. The righteous justified without love. All Christians without the grace of Jesus Christ. God without power over human will. Predestination without mystery. Redemption without certainty!

Any one is made a priest, who wants to be so, as under Jeroboam.³⁶⁷

Anyone who wants to be a priest is made one, just as under Jeroboam.³⁶⁷

It is a horrible thing that they propound to us the discipline of the Church of to-day as so good, that it is made a crime to desire to change it. Formerly it was infallibly good, and it was thought that it could be changed without sin; and now, such as it is, we cannot wish it changed! It has indeed been permitted to change the custom of not making priests without such great circumspection, that there were hardly any who were worthy; and it is not allowed to complain of the custom which makes so many who are unworthy!

It is horrible that they present the Church’s current practices as so good that wanting to change them is a crime. In the past, those practices were unquestionably good, yet people thought they could be changed without sin. Now, however flawed they are, we cannot even wish to change them! It was permitted to abandon the practice of choosing priests with such great care that hardly anyone was worthy. Yet we are not allowed to complain about the practice of making so many unworthy men priests!

Heretics.—Ezekiel. All the heathen, and also the Prophet, spoke evil of Israel. But the Israelites were so far from having the right to say to him, "You speak like the heathen," that he is most forcible upon this, that the heathen say the same as he.

Heretics. Ezekiel. All the heathen, and the prophet too, spoke against Israel. But the Israelites had no right to say to him, "You speak like the heathen." In fact, he made a powerful point of the fact that the heathen said the same things he did.

The Jansenists are like the heretics in the reformation of morality; but you are like them in evil.

The Jansenists are like the heretics in their reform of morality. But you are like the heretics in their evil.

You are ignorant of the prophecies, if you do not know that all this must happen; princes, prophets, Pope, and even the priests. And yet the Church is to abide. By the grace of God we have not come to that. Woe to these priests! But we hope that God will bestow His mercy upon us that we shall not be of them.

You do not understand the prophecies if you do not know that all this must happen. It concerns princes, prophets, the Pope, and even the priests. Yet the Church will endure. By the grace of God, we have not reached that point. Woe to these priests! But we hope that God will show us mercy, so that we will not be among them.

Saint Peter, ii: false prophets in the past, the image of future ones.

Saint Peter, chapter 2: false prophets of the past were a picture of those to come.

... So that if it is true, on the one hand, that some lax monks, and some corrupt casuists, who are not members of the hierarchy, are steeped in these corruptions, it is, on the other hand, certain that the true pastors of the Church, who are the true guardians of the Divine Word, have preserved it unchangeably against the efforts of those who have attempted to destroy it.

... It is true that some lax monks and corrupt casuists, who are not members of the Church hierarchy, are deeply involved in these corruptions. But it is also certain that the true pastors of the Church are the true guardians of God's Word. They have preserved it unchanged against the efforts of those who have tried to destroy it.

And thus true believers have no pretext to follow that laxity, which is only offered to them by the strange hands of these casuists, instead of the sound doctrine which is presented to them by the fatherly hands of their own pastors. And the ungodly and heretics have no ground for publishing these abuses as evidence of imperfection in the providence of God over His Church; since, the Church consisting properly in the body of the hierarchy, we are so far from being able to conclude from the present state of matters that God has abandoned her to corruption, that it has never been more apparent than at the present time that God visibly protects her from corruption.

True believers therefore have no excuse for following these lax teachings. They come from outside casuists, while their own pastors offer them sound doctrine with fatherly care. The ungodly and heretics also have no grounds for citing these abuses as evidence of flaws in God’s care for his Church. The Church properly consists of the body of its hierarchy. Far from showing that God has abandoned the Church to corruption, the present state of affairs shows the opposite. It has never been more apparent than it is now that God visibly protects the Church from corruption.

For if some of these men, who, by an extraordinary vocation, have made profession of withdrawing from the world and adopting the monks' dress, in order to live in a more perfect state than ordinary Christians, have fallen into excesses which horrify ordinary Christians, and have become to us what the false prophets were among the Jews; this is a private and personal misfortune, which must indeed be deplored, but from which nothing can be inferred against the care which God takes of His Church; since all these things are so clearly foretold, and it has been so long since announced that these temptations would arise from people of this kind; so that when we are well instructed, we see in this rather evidence of the care of God than of His forgetfulness in regard to us.

Some men have felt an extraordinary calling to withdraw from the world and wear monks’ robes. They have done this to live more perfectly than ordinary Christians. Yet some have fallen into excesses that horrify ordinary Christians. They have become to us what false prophets were among the Jews. This is a personal misfortune that we must indeed deplore. But it tells us nothing against God’s care for his Church. All these things were clearly foretold. It was announced long ago that such temptations would come from people of this kind. So, when we are well instructed, we see this as evidence of God’s care, not his forgetfulness of us.

Tertullian: Nunquam Ecclesia reformabitur.

Tertullian: The Church will never be reformed.

Heretics, who take advantage of the doctrine of the Jesuits, must be made to know that it is not that of the Church [the doctrine of the Church], and that our divisions do not separate us from the altar.

Heretics who take advantage of the Jesuits' teachings must be made to understand that these are not the Church's teachings [the Church's teachings]. They must also understand that our divisions do not separate us from the altar.

If in differing we condemned, you would be right. Uniformity without diversity is useless to others; diversity without uniformity is ruinous for us. The one is harmful outwardly; the other inwardly.

If we condemned others simply because we differed from them, you would be right. Uniformity without diversity is useless to others. Diversity without uniformity is disastrous for us. The first harms others. The second harms us.

By showing the truth, we cause it to be believed; but by showing the injustice of ministers, we do not correct it. Our mind is assured by a proof of falsehood; our purse is not made secure by proof of injustice.

When we show the truth, people believe it. But when we show the injustice of officials, we do not correct it. Proof of falsehood can give our minds certainty. Proof of injustice cannot keep our money safe.

Those who love the Church lament to see the corruption of morals; but laws at least exist. But these corrupt the laws. The model is damaged.

Those who love the Church grieve to see the decay of morals. But at least laws still exist. These people, however, corrupt the laws themselves. The model is damaged.

Men never do evil so completely and cheerfully as when they do it from religious conviction.

People never do evil so completely and cheerfully as when they do it out of religious conviction.

It is in vain that the Church has established these words, anathemas, heresies, etc. They are used against her.

The Church has established terms such as anathemas and heresies in vain. They are used against the Church.

The servant knoweth not what his lord doeth, for the master tells him only the act and not the intention.³⁶⁸ And this is why he often obeys slavishly, and defeats the intention. But Jesus Christ has told us the object. And you defeat that object.

The servant does not know what his master is doing. The master tells him only what to do, not why.³⁶⁸ That is why he often obeys blindly and defeats his master’s intention. But Jesus Christ has told us the purpose. And you defeat that purpose.

They cannot have perpetuity, and they seek universality; and therefore they make the whole Church corrupt, that they may be saints.

They cannot claim continuity through time, and they seek universality. So they declare the whole Church corrupt, so that they can be saints.

Against those who misuse passages of Scripture, and who pride themselves in finding one which seems to favour their error.—The chapter for Vespers, Passion Sunday, the prayer for the king.

Against those who misuse passages of Scripture and take pride in finding one that seems to support their error. The reading for Vespers on Passion Sunday, the prayer for the king.

Explanation of these words: "He that is not with me is against me."³⁶⁹ And of these others: "He that is not against you is for you."³⁷⁰ A person who says: "I am neither for nor against", we ought to reply to him ...

An explanation of these words: "Whoever is not with me is against me."³⁶⁹ And of these other words: "Whoever is not against you is for you."³⁷⁰ If someone says, "I am neither for nor against," we should reply ...

He who will give the meaning of Scripture, and does not take it from Scripture, is an enemy of Scripture. (Aug., De Doct. Christ.)

Anyone who claims to explain the meaning of Scripture but does not draw that meaning from Scripture is an enemy of Scripture. (Aug., De Doct. Christ.)

Humilibus dat gratiam; an ideo non dedit humilitatem?³⁷¹

He gives grace to the humble. Does that mean he did not give them humility?³⁷¹

Sui eum non receperunt; quotquot autem non receperunt an non erant sui?³⁷²

His own people did not receive him. But were not all those who did not receive him his own?³⁷²

"It must indeed be," says Feuillant, "that this is not so certain; for controversy indicates uncertainty, (Saint Athanasius, Saint Chrysostom, morals, unbelievers)."

"It must indeed be less than certain," says Feuillant, "because controversy shows uncertainty, (Saint Athanasius, Saint Chrysostom, morals, unbelievers)."

The Jesuits have not made the truth uncertain, but they have made their own ungodliness certain.

The Jesuits have not made the truth uncertain, but they have made their own lack of godliness certain.

Contradiction has always been permitted, in order to blind the wicked; for all that offends truth or love is evil. This is the true principle.

Contradiction has always been allowed in order to blind the wicked. For all that goes against truth or love is evil. This is the true principle.

All religions and sects in the world have had natural reason for a guide. Christians alone have been constrained to take their rules from without themselves, and to acquaint themselves with those which Jesus Christ bequeathed to men of old to be handed down to true believers. This constraint wearies these good Fathers. They desire, like other people, to have liberty to follow their own imaginations. It is in vain that we cry to them, as the prophets said to the Jews of old: "Enter into the Church; acquaint yourselves with the precepts which the men of old left to her, and follow those paths." They have answered like the Jews: "We will not walk in them; but we will follow the thoughts of our hearts"; and they have said, "We will be as the other nations."³⁷³

All religions and sects in the world have been guided by natural reason. Christians alone have been required to take their rules from outside themselves. They must learn the rules Jesus Christ gave people long ago to pass down to true believers. This requirement tires these good Fathers. Like everyone else, they want the freedom to follow their own imaginations. We call out to them in vain, as the prophets said to the Jews long ago: "Enter the Church. Learn the precepts that people of old left to her, and follow those paths." They have answered as the Jews did: "We will not walk in them. We will follow the thoughts of our hearts." And they have said, "We will be like the other nations."³⁷³

They make a rule of exception.

They turn an exception into a rule.

Have the men of old given absolution before penance? Do this as exceptional. But of the exception you make a rule without exception, so that you do not even want the rule to be exceptional.

Did people in the past grant absolution before penance? Do so as an exception. But you turn the exception into a rule without exceptions. You do not even want the rule itself to be an exception.

On confessions and absolutions without signs of regret.

On confessions and absolutions without signs of regret.

God regards only the inward; the Church judges only by the outward. God absolves as soon as He sees penitence in the heart; the Church when she sees it in works. God will make a Church pure within, which confounds, by its inward and entirely spiritual holiness, the inward impiety of proud sages and Pharisees; and the Church will make an assembly of men whose external manners are so pure as to confound the manners of the heathen. If there are hypocrites among them, but so well disguised that she does not discover their venom, she tolerates them; for, though they are not accepted of God, whom they cannot deceive, they are of men, whom they do deceive. And thus she is not dishonoured by their conduct, which appears holy. But you want the Church to judge neither of the inward, because that belongs to God alone, nor of the outward, because God dwells only upon the inward; and thus, taking away from her all choice of men, you retain in the Church the most dissolute, and those who dishonour her so greatly, that the synagogues of the Jews and sects of philosophers would have banished them as unworthy, and have abhorred them as impious.

God sees only what is inside. The Church judges only by what is outward. God forgives as soon as he sees repentance in the heart. The Church forgives when she sees repentance in a person's actions. God will make a Church that is pure within. Its inward and entirely spiritual holiness will expose the inward impiety of proud sages and Pharisees. The Church will make an assembly of people whose outward conduct is so pure that it exposes the conduct of the heathen. If hypocrites are among them, the Church tolerates them when their disguise is so good that she cannot discover their poison. God does not accept them, because they cannot deceive him. But people do accept them, because they do deceive people. So their conduct does not dishonor the Church, because it appears holy. But you want the Church to judge neither what is inward nor what is outward. You say the inward belongs to God alone, and God concerns himself only with the inward. In this way, you take away all the Church's power to choose whom to admit. You keep in the Church the most corrupt people, who dishonor her greatly. Jewish synagogues and philosophical sects would have banished them as unworthy and abhorred them as impious.

The easiest conditions to live in according to the world are the most difficult to live in according to God, and vice versa. Nothing is so difficult according to the world as the religious life; nothing is easier than to live it according to God. Nothing is easier, according to the world, than to live in high office and great wealth; nothing is more difficult than to live in them according to God, and without acquiring an interest in them and a liking for them.

The conditions that make life easiest by the world’s standards make it hardest by God’s standards, and vice versa. By the world’s standards, nothing is harder than a religious life. By God’s standards, nothing is easier. By the world’s standards, nothing is easier than living with high office and great wealth. By God’s standards, nothing is harder than living with them without becoming attached to them and growing fond of them.

The casuists submit the decision to the corrupt reason, and the choice of decisions to the corrupt will, in order that all that is corrupt in the nature of man may contribute to his conduct.

The casuists leave decisions to corrupt reason and the choice among them to a corrupt will. In this way, everything corrupt in human nature contributes to how people act.

But is it probable that probability gives assurance?

But is it likely that probability gives certainty?

Difference between rest and security of conscience. Nothing gives certainty but truth; nothing gives rest but the sincere search for truth.

There is a difference between peace of conscience and certainty of conscience. Only truth gives certainty. Only a sincere search for truth gives peace.

The whole society itself of their casuists cannot give assurance to a conscience in error, and that is why it is important to choose good guides.

Even the whole community of their casuists cannot reassure a conscience that is mistaken. That is why choosing good guides is important.

Thus they will be doubly culpable, both in having followed ways which they should not have followed, and in having listened to teachers to whom they should not have listened.

So they will be doubly guilty. They followed paths they should not have taken and listened to teachers they should not have trusted.

Can it be anything but compliance with the world which makes you find things probable? Will you make us believe that it is truth, and that if duelling were not the fashion, you would find it probable that they might fight, considering the matter in itself?

Is it anything but conformity to the world that makes you think these things are plausible? Would you have us believe that truth guides you? If dueling were not fashionable, would you still think it likely that they were allowed to fight, judging the matter on its own?

Must we kill to prevent there being any wicked? This is to make both parties wicked instead of one. Vince in bono malum.³⁷⁴ (Saint Augustine.)

Must we kill to rid the world of wicked people? That makes both sides wicked instead of just one. Overcome evil with good.³⁷⁴ (Saint Augustine.)

Universal.—Ethics and language are special, but universal sciences.

Universal. Ethics and language are distinct but universal sciences.

Probability.—Each one can employ it; no one can take it away.

Probability. Everyone can use it. No one can take it away.

They allow lust to act, and check scruples; whereas they should do the contrary.

They give in to lust and suppress their doubts about what is right. They should do the opposite.

Montalte.³⁷⁵—Lax opinions please men so much, that it is strange that theirs displease. It is because they have exceeded all bounds. Again, there are many people who see the truth, and who cannot attain to it; but there are few who do not know that the purity of religion is opposed to our corruptions. It is absurd to say that an eternal recompense is offered to the morality of Escobar.

Montalte.³⁷⁵ Lenient opinions please people so much that it is strange that their opinions displease them. This is because they have gone beyond all bounds. Also, many people see the truth but cannot attain it. Yet few people fail to recognize that the purity of religion is opposed to our corrupt nature. It is absurd to say that eternal reward is offered for following Escobar’s morality.

Probability.—They have some true principles; but they misuse them. Now, the abuse of truth ought to be as much punished as the introduction of falsehood.

Probability. They have some true principles, but they misuse them. Misusing the truth deserves as much punishment as introducing falsehood.

As if there were two hells, one for sins against love, the other for those against justice!

As if there were two hells, one for sins against love and the other for sins against justice!

Probability.³⁷⁶—The earnestness of the saints in seeking the truth was useless, if the probable is trustworthy. The fear of the saints who have always followed the surest way (Saint Theresa having always followed her confessor).

Probability.³⁷⁶ If what is probable can be trusted, the saints’ earnest search for truth was pointless. Consider the fear of the saints, who have always followed the safest path. Saint Teresa always followed her confessor’s guidance.

Take away probability, and you can no longer please the world; give probability, and you can no longer displease it.

Take away probability, and you can no longer please the world. Give it probability, and you can no longer displease it.

These are the effects of the sins of the peoples and of the Jesuits. The great have wished to be flattered. The Jesuits have wished to be loved by the great. They have all been worthy to be abandoned to the spirit of lying, the one party to deceive, the others to be deceived. They have been avaricious, ambitious, voluptuous. Coacervabunt tibi magistros.³⁷⁷ Worthy disciples of such masters, they have sought flatterers, and have found them.

These are the effects of the sins of the peoples and the Jesuits. The powerful wanted to be flattered. The Jesuits wanted to be loved by the powerful. They all deserved to be left to the spirit of lying. One group deserved to deceive, the other to be deceived. They were greedy, ambitious, and devoted to pleasure. Coacervabunt tibi magistros.³⁷⁷ Worthy disciples of such teachers, they looked for flatterers and found them.

If they do not renounce their doctrine of probability, their good maxims are as little holy as the bad, for they are founded on human authority; and thus, if they are more just, they will be more reasonable, but not more holy. They take after the wild stem on which they are grafted.

If they do not abandon their doctrine of probability, their good principles are no holier than their bad ones. Both are based on human authority. So if the good principles are more just, they will be more reasonable, but not holier. They take their nature from the wild stem onto which they are grafted.

If what I say does not serve to enlighten you, it will be of use to the people.

If what I say does not help you understand, it will be useful to the people.

If these³⁷⁸ are silent, the stones will speak.

If these people³⁷⁸ stay silent, the stones will speak.

Silence is the greatest persecution; the saints were never silent. It is true that a call is necessary; but it is not from the decrees of the Council that we must learn whether we are called, it is from the necessity of speaking. Now, after Rome has spoken, and we think that she has condemned the truth, and that they have written it, and after the books which have said the contrary are censured; we must cry out so much the louder, the more unjustly we are censured, and the more violently they would stifle speech, until there come a Pope who hears both parties, and who consults antiquity to do justice. So the good Popes will find the Church still in outcry.

Silence is the greatest persecution. The saints were never silent. It is true that a calling is necessary. But we must learn whether we are called from the need to speak, not from the Council’s decrees. Now Rome has spoken, and we believe it has condemned the truth and put that condemnation in writing. Books that say otherwise have also been censured. The more unjustly we are censured, and the more violently they try to silence us, the louder we must cry out. We must continue until a Pope comes who hears both sides and consults ancient teachings to do justice. In this way, good Popes will find the Church still crying out.

The Inquisition and the Society³⁷⁹ are the two scourges of the truth.

The Inquisition and the Society³⁷⁹ are the two great enemies of truth.

Why do you not accuse them of Arianism? For, though they have said that Jesus Christ is God, perhaps they mean by it not the natural interpretation, but as it is said, Dii estis.

Why do you not accuse them of Arianism? They have said that Jesus Christ is God. But perhaps they do not mean this in the usual sense. Perhaps they mean it as in Dii estis (“you are gods”).

If my Letters are condemned at Rome, that which I condemn in them is condemned in heaven. Ad tuum, Domine Jesu, tribunal appello.

If my Letters are condemned in Rome, what I condemn in them is condemned in heaven. Lord Jesus, I appeal to your judgment.

You yourselves are corruptible.

You yourselves are corruptible.

I feared that I had written ill, seeing myself condemned; but the example of so many pious writings makes me believe the contrary. It is no longer allowable to write well, so corrupt or ignorant is the Inquisition!

When I saw that I had been condemned, I feared I had written badly. But the example of so many religious writings makes me believe otherwise. It is no longer permitted to write well. The Inquisition is so corrupt or ignorant!

"It is better to obey God than men."

"It is better to obey God than people."

I fear nothing; I hope for nothing. It is not so with the bishops. Port-Royal fears, and it is bad policy to disperse them; for they will fear no longer and will cause greater fear. I do not even fear your like censures, if they are not founded on those of tradition. Do you censure all? What! even my respect? No. Say then what, or you will do nothing, if you do not point out the evil, and why it is evil. And this is what they will have great difficulty in doing.

I fear nothing. I hope for nothing. The bishops are different. Port-Royal is afraid, and it is bad policy to scatter its members. They will no longer be afraid, and they will cause greater fear. I do not even fear similar censures from you, unless they are based on the censures of tradition. Do you condemn everything? What! Even my respect? No. Then say what you condemn. Otherwise, you will accomplish nothing. You must point out the evil and explain why it is evil. And they will have great difficulty doing that.

Probability.—They have given a ridiculous explanation of certitude; for, after having established that all their ways are sure, they have no longer called that sure which leads to heaven without danger of not arriving there by it, but that which leads there without danger of going out of that road.

Probability. They have given a ridiculous explanation of certainty. First, they established that all their paths are safe. Then they changed what they meant by “safe.” It no longer meant a path that leads to heaven without any risk of failing to arrive. Instead, it meant a path that leads to heaven without any risk of straying from it.

... The saints indulge in subtleties in order to think themselves criminals, and impeach their better actions. And these indulge in subtleties in order to excuse the most wicked.

... The saints use subtle arguments to see themselves as sinners and to find fault with their best actions. Others use subtle arguments to excuse the most wicked actions.

The heathen sages erected a structure equally fine outside, but upon a bad foundation; and the devil deceived men by this apparent resemblance based upon the most different foundation.

The pagan sages built a structure that looked just as beautiful from the outside, but its foundation was flawed. The devil deceived people through this apparent resemblance, though the foundation was entirely different.

Man never had so good a cause as I; and others have never furnished so good a capture as you....

No one has ever had as good a cause as I have, and others have never offered as good a prize as you....

The more they point out weakness in my person, the more they authorise my cause.

The more they point out my personal weakness, the more they strengthen my cause.

You say that I am a heretic. Is that lawful? And if you do not fear that men do justice, do you not fear that God does justice?

You say that I am a heretic. Is that allowed? If you do not fear that people will see justice done, do you not fear that God will do justice?

You will feel the force of the truth, and you will yield to it ...

You will feel the power of the truth, and you will accept it ...

There is something supernatural in such a blindness. Digna necessitas.³⁸⁰ Mentiris impudentissime ...

There is something supernatural about such blindness. A deserved necessity.³⁸⁰ You lie most shamelessly ...

Doctrina sua noscitur vir ...

A man is known by his teaching ...

False piety, a double sin.

False devotion is a double sin.

I am alone against thirty thousand. No. Protect, you, the court; protect, you, deception; let me protect the truth. It is all my strength. If I lose it, I am undone. I shall not lack accusations, and persecutions. But I possess the truth, and we shall see who will take it away.

I am alone against thirty thousand. No. You defend the court. You defend deception. Let me defend the truth. It is all my strength. If I lose it, I am ruined. I will face plenty of accusations and persecution. But I have the truth, and we will see who can take it away.

I do not need to defend religion, but you do not need to defend error and injustice. Let God, out of His compassion, having no regard to the evil which is in me, and having regard to the good which is in you, grant us all grace that truth may not be overcome in my hands, and that falsehood ...

I do not need to defend religion, but you do not need to defend error and injustice. May God, in his compassion, overlook the evil in me and consider the good in you. May he grant us all grace so that truth is not defeated in my hands, and that falsehood ...

Probable.—Let us see if we seek God sincerely, by comparison of the things which we love. It is probable that this food will not poison me. It is probable that I shall not lose my action by not prosecuting it ...

Probable. Let us see whether we sincerely seek God by comparing this with the things we love. It is probable that this food will not poison me. It is probable that I will not lose my legal case by not pursuing it ...

It is not absolution only which remits sins by the sacrament of penance, but contrition, which is not real if it does not seek the sacrament.

In the sacrament of penance, sins are forgiven not only through absolution but also through contrition. Contrition is not genuine unless it seeks the sacrament.

People who do not keep their word, without faith, without honour, without truth, deceitful in heart, deceitful in speech; for which that amphibious animal in fable was once reproached, which held itself in a doubtful position between the fish and the birds ...

People who do not keep their word, who have no faith, honor, or truth, who deceive in their hearts and in their speech. These were the faults once held against the amphibious creature in the fable, which took an uncertain position between the fish and the birds ...

It is important to kings and princes to be considered pious; and therefore they must confess themselves to you.

It is important for kings and princes to be seen as devout. That is why they must confess their sins to you.