Part 65

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

Heretics reproach us with this superstitious submission. This is to do that with which they reproach us.

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

Two excesses: to exclude reason, and to admit reason only.

Superstition and lust. Scruples, evil desires, evil fear.

Fear, not such as arises from a belief in God, but that which springs from doubt whether he is or is not. True fear comes from faith, false fear from doubt. True fear is allied to hope, because it is born of faith, and because men hope in the God in whom they behave; false fear is allied to despair, because they fear the God in whom they do not believe. The one class fears to lose him, the other fears to find him.

A person said to me one day that when he came from confession he felt great joy and confidence. Another said to me that he was still fearful, whereupon I thought that these two together would make one good man, and that each was so far wanting in that he had not the feelings of the other. The same is often true in other matters.

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

We are not wearied of eating and sleeping every day, because hunger and drowsiness are renewed; without that we should be weary of them. Thus without the hunger of spiritual things we grow weary of them. Hunger after righteousness, the eighth beatitude.

The conduct of God, who disposes all things gently, is to put religion into the mind by reason, and into the heart by grace. But to will to put it into the mind and heart by force and menace is not to put religion there, but terror, terrorem potius quam religionem.

THE ARRANGEMENT.

First part: Misery of man without God.

Second part: The happiness of man with God.

Or. First part: That Nature is naturally corrupt.

Second part: That the Scripture shows a Redeemer.

The arrangement by dialogues.--What ought I to do? I see only obscurity everywhere. Shall I believe that I am nothing, shall I believe that I am God?

All things change and succeed each other.--You are mistaken; there is....

A letter to lead to the search after God.

And then to cause him to be sought for among the philosophers, sceptics and dogmatists, who trouble all who seek them.

To pity those atheists who seek, for are they not unhappy enough?--To rail against those who make a boast of it.

To begin by pitying unbelievers, they are miserable enough by their condition. We ought not to revile them except where it may be serviceable, but it does them harm.

The arrangement. A letter of advice to a friend to lead him to seek, and he will answer: What is the good of seeking, since nothing comes to light.--Then to answer him: "Do not despair."--And he will answer that he would be glad to find some light, but that according to this very Religion, thus to believe, will be of no use to him: and that therefore he would as soon not seek. And to answer to that: The machine.

The arrangement. After the letter that we ought to seek God, to write the letter on the removal of obstacles; which is the discourse on the machine, on preparing the machine, on seeking by reason.

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

In the letter on Injustice may come the absurdity of the rule that the elder takes all. My friend, you were born on this side the mountain, it is therefore just that your elder brother should take all.

The arrangement.--Why should I take on myself to divide my moral qualities into four rather than into six? Why should I rather establish virtue in four, in two, in one? Why into Abstine et sustine rather than into Follow nature, or, Conduct your private affairs without injustice, as Plato, or anything else?

But there, you will say, is everything contained in one word. Yes, but that is useless, if not explained, and when we begin to explain it, as soon as the precept is opened which contains all the others, they issue in that first confusion which you wished to avoid. Thus when they are all enclosed in one they are concealed and useless, as in a box, and never appear but in their natural confusion. Nature has established them all without enclosing one in the other.

The arrangement.--Men despise Religion, they hate it, and fear it may be true. To cure this we must begin by showing that Religion is not contrary to reason; then that it is venerable, to give respect for it; then to make it lovable, to make good men hope that it is true; then to show that it is true.