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 sages2 who have said there is only one God have been persecuted3, the Jews were hated, and still more the Christians4. 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.
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 the 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.
And on this ground they take occasion to revile5 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 strictly6 deism, almost as far removed from the Christian religion as atheism7, which is its exact opposite. And thence they conclude that this religion is not true, because they do not see that all things concur8 to the establishment of this point, that God does not manifest Himself to men with all the evidence which He could show.
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 redeemed9 men from the corruption10 of sin in order to reconcile them in His divine person to God.
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.
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.
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 end of all, and the centre to which all tends. Whoever knows Him knows the reason of everything.
Those who fall into error err12 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.
Therefore I shall not undertake here to prove by natural reasons either the existence of God, or the Trinity, or the immortality13 of the soul, or anything of that nature; not only because I should not feel myself sufficiently14 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 subsist15 and which is called God, I should not think him far advanced towards his own salvation16.
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 providence17 over the life and fortunes of men, to bestow18 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 humility19 and joy, with confidence and love, who renders them incapable20 of any other end 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 mediator21. Thereby22 they fall either into atheism, or into deism, two things which the Christian religion abhors23 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.
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.
All appearance indicates neither a total exclusion24 nor a manifest presence of divinity, but the presence of a God who hides himself. Everything bears this character.
. . . Shall he alone who knows his nature know it only to be miserable25? Shall he alone who knows it be alone 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.
. . . Whatever part he takes, I shall not leave him at rest.
557. . . . 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 conceals26 God. But it is at the same time true that He hides Himself from those who tempt27 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.
558. What shall we conclude from all our darkness, but our unworthiness?
559. If there never had been any appearance of God, this eternal deprivation28 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 ambiguity29. 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.
560. 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 transcend30 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, corrupt11, separated from God, but ransomed31 by Jesus Christ, whereof we have wonderful proofs on earth.
So the two proofs of corruption and redemption are drawn32 from the ungodly, who live in indifference33 to religion, and from the Jews who are irreconcilable34 enemies.
561. 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.
We do not make use of the latter, but of the former. We do not say, “This must be believed, for Scripture35, 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 bent36 to everything.
562. 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.
563. It will be one of the confusions of the damned to see that they are condemned37 by their own reason, by which they claimed to condemn38 the Christian religion.
564. 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 unreasonable39 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 lust40 or malice41 of heart. And by this means there is sufficient evidence to condemn, and insufficient42 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 shun43 it, that it is lust, not reason, which makes them shun it.
Vere discipuli, vere Israelita, vere liberi, vere cibus.1
565. 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.
566. 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.
567. 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.
568. Objection. The Scripture is plainly full of matters not dictated44 by the Holy Spirit. Answer. Then they do not harm faith. Objection. But the Church has decided45 that all is of the Holy Spirit. Answer. I answer two things: first, the Church has not so decided; secondly46, if she should so decide, it could be maintained.
Do you think that the prophecies cited in the Gospel are related to make you believe? No, it is to keep you from believing.
569. Canonical47. — The heretical books in the beginning of the Church serve to prove the canonical.
570. To the chapter on the Fundamentals must be added that on Typology touching48 the reason of types: why Jesus Christ was prophesied49 as to His first coming; why prophesied obscurely as to the manner.
571. The reason why. Types. — They had to deal with a carnal people and to render them the depositary of the spiritual covenant50. To give faith to the Messiah, it was necessary there should have been precedent51 prophesies52, and that these should be conveyed by persons above suspicion, diligent53, faithful, unusually zealous54, and known to all the world.
To accomplish all this, God chose this carnal people, to whom He entrusted55 the prophecies which foretell56 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 foretold57 in the books, which they held open to the whole world. Yet this people, deceived by the poor and ignominious58 advent59 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.
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 preservation60 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 testimony61 would have had no force, because they had been his friends.
Therefore it was well that the spiritual meaning should be concealed62; 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 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 subdued63 by it, not to recognise it.
See, then, what has been the prudence64 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.
So that this cannot lead us into error and could only be misunderstood by so carnal a people.
For when blessings65 are promised in abundance, what was to prevent them from understanding the true blessings, but their covetousness66, 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.
Now the ultimate end gives names to things. All which prevents us from attaining67 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.
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,2 and that Jesus Christ shall be a stone of stumbling. But, “Blessed are they who shall not be offended in him.” Hosea, 14. 9, 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.”
572. Hypothesis that the apostles were impostors. The time clearly, the manner obscurely. Five typical proofs.
1600 prophets.
400 scattered68.
2000
573. Blindness of Scripture. —“The Scripture,” said the Jews, “says that we shall not know whence Christ will come (John 7. 27, and 12. 34)— The Scripture says that Christ abideth for ever, and He said that He should die.” Therefore, says Saint John, they believed not, though He had done so many miracles, that the word of Isaiah might be fulfilled: “He hath blinded them,” etc.
574. 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?
575. 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.
576. 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 Deluge69 being forgotten, God sends the law and the miracles of Moses, the prophets who prophesied particular things; and to prepare a lasting70 miracle, He prepares prophecies and their fulfilment; but, as the prophecies could be suspected, He desires to make them above suspicion, etc.
577. God has made the blindness of this people subservient71 to the good of the elect.
578. There is sufficient clearness to enlighten the elect, and sufficient obscurity to humble72 them. There is sufficient obscurity to blind the reprobate73, and sufficient clearness to condemn them and make them inexcusable. Saint Augustine, Montaigne, Sebond.
The genealogy74 of Jesus Christ in the Old Testament75 is intermingled with so many others that are useless that it cannot be distinguished76. If Moses had kept only the record of the ancestors of Christ, that might have been too plain. If he had not noted77 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, Ruth, etc.
Those who ordained78 these sacrifices knew their uselessness; those who have declared their uselessness, have not ceased to practise them.
If God had permitted only one religion, it has been too easily known; but when we look at it closely, we clearly discern the truth amidst 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.
Thus all the very apparent weaknesses are strength. Example; the two genealogies79 in Saint Matthew and Saint Luke. What can be clearer than that this was not concerted?
579. God (and the Apostles), foreseeing that the seeds of pride would make heresies80 spring up, and being unwilling81 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.
So in morals He gives charity, which produces fruits contrary to lust.
580. Nature has some perfections to show that she is the image of God, and some defects to show that she is only His image.
581. 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.
582. We make an idol82 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.
I can easily love total darkness; but if God keeps me in a state of semi-darkness, such partial darkness displeases83 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.
583. 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 renounce84 it.
584. The world exists for the exercise of mercy and judgement, 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.
585. 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 martyrs85 but 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.3
586. 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 advantageous86 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.
587. 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.
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.
588. 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 crux87.4 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.
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1
Christian
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| adj.基督教徒的；n.基督教徒 | |
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sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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revile
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| v.辱骂，谩骂 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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atheism
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| n.无神论，不信神 | |
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concur
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| v.同意，意见一致，互助，同时发生 | |
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redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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corruption
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| n.腐败，堕落，贪污 | |
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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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err
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| vi.犯错误，出差错 | |
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immortality
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| n.不死，不朽 | |
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sufficiently
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| adv.足够地，充分地 | |
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subsist
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| vi.生存，存在，供养 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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bestow
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| v.把…赠与，把…授予；花费 | |
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humility
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| n.谦逊，谦恭 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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mediator
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| n.调解人，中介人 | |
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thereby
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| adv.因此，从而 | |
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abhors
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| v.憎恶( abhor的第三人称单数 )；（厌恶地）回避；拒绝；淘汰 | |
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exclusion
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| n.拒绝，排除，排斥，远足，远途旅行 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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conceals
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| v.隐藏，隐瞒，遮住( conceal的第三人称单数 ) | |
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tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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deprivation
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| n.匮乏；丧失；夺去，贫困 | |
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ambiguity
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| n.模棱两可；意义不明确 | |
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transcend
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| vt.超出，超越(理性等)的范围 | |
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ransomed
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| 付赎金救人，赎金( ransom的过去式和过去分词 ) | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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irreconcilable
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| adj.（指人）难和解的，势不两立的 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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insufficient
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| adj.(for，of)不足的，不够的 | |
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shun
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| vt.避开，回避，避免 | |
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dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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secondly
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| adv.第二，其次 | |
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canonical
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| n.权威的；典型的 | |
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touching
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| adj.动人的，使人感伤的 | |
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prophesied
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| v.预告，预言( prophesy的过去式和过去分词 ) | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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precedent
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| n.先例，前例；惯例；adj.在前的，在先的 | |
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prophesies
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| v.预告，预言( prophesy的第三人称单数 ) | |
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diligent
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| adj.勤勉的，勤奋的 | |
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zealous
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| adj.狂热的，热心的 | |
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entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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foretell
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| v.预言，预告，预示 | |
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foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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ignominious
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| adj.可鄙的，不光彩的，耻辱的 | |
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advent
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| n.(重要事件等的)到来，来临 | |
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preservation
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| n.保护，维护，保存，保留，保持 | |
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testimony
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| n.证词；见证，证明 | |
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concealed
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| a.隐藏的，隐蔽的 | |
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subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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prudence
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| n.谨慎，精明，节俭 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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covetousness
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attaining
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| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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subservient
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| adj.卑屈的，阿谀的 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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reprobate
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| n.无赖汉；堕落的人 | |
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genealogy
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| n.家系，宗谱 | |
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testament
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| n.遗嘱；证明 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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noted
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| adj.著名的，知名的 | |
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ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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genealogies
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| n.系谱，家系，宗谱( genealogy的名词复数 ) | |
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heresies
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| n.异端邪说，异教( heresy的名词复数 ) | |
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unwilling
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| adj.不情愿的 | |
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idol
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| n.偶像，红人，宠儿 | |
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displeases
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| 冒犯，使生气，使不愉快( displease的第三人称单数 ) | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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advantageous
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| adj.有利的；有帮助的 | |
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crux
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| adj.十字形；难事，关键，最重要点 | |
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