The Pensees (Chap. 4)

OF THE MEANS OF BELIEF

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Piety is different from superstition.

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

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

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

Superstition to believe propositions. Faith, etc.

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

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

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

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Unusquisque sibi Deum fingit.

Disgust.

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

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

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

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

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

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

False humanity, pride.

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

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

Punishment of those who sin, error.

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

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

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

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

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

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

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

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

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

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

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Wisdom sends us to childhood. Nisi efficiamini sicut parvuli.
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There is nothing so conformable to reason as this disavowal of reason.

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

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All our reasoning reduces itself to yielding to feeling.

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

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

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

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

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

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

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

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Heart, instinct, principles.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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