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Before entering into the proofs of the Christian religion, I find it necessary to point out the sinfulness of those men who live in indifference to the search for truth in a matter which is so important to them, and which touches them so nearly.

Of all their errors, this doubtless is the one which most convicts them of foolishness and blindness, and in which it is easiest to confound them by the first glimmerings of common sense, and by natural feelings.

For it is not to be doubted that the duration of this life is but a moment; that the state of death is eternal, whatever may be its nature; and that thus all our actions and thoughts must take such different directions according to the state of that eternity, that it is impossible to take one step with sense and judgment, unless we regulate our course by the truth of that point which ought to be our ultimate end.

There is nothing clearer than this; and thus, according to the principles of reason, the conduct of men is wholly unreasonable, if they do not take another course.

On this point, therefore, we condemn those who live without thought of the ultimate end of life, who let themselves be guided by their own inclinations and their own pleasures without reflection and without concern, and, as if they could annihilate eternity by turning away their thought from it, think only of making themselves happy for the moment.

Yet this eternity exists, and death, which must open into it, and threatens them every hour, must in a little time infallibly put them under the dreadful necessity of being either annihilated or unhappy for ever, without knowing which of these eternities is for ever prepared for them.

This is a doubt of terrible consequence. They are in peril of eternal woe; and thereupon, as if the matter were not worth the trouble, they neglect to inquire whether this is one of those opinions which people receive with too credulous a facility, or one of those which, obscure in themselves, have a very firm, though hidden, foundation. Thus they know not whether there be truth or falsity in the matter, nor whether there be strength or weakness in the proofs. They have them before their eyes; they refuse to look at them; and in that ignorance they choose all that is necessary to fall into this misfortune if it exists, to await death to make trial of it, yet to be very content in this state, to make profession of it, and indeed to boast of it. Can we think seriously on the importance of this subject without being horrified at conduct so extravagant?

This resting in ignorance is a monstrous thing, and they who pass their life in it must be made to feel its extravagance and stupidity, by having it shown to them, so that they may be confounded by the sight of their folly. For this is how men reason, when they choose to live in such ignorance of what they are, and without seeking enlightenment. “I know not,” they say …

Section III, 196

Men lack heart; they would not make a friend of it.

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To be insensible to the extent of despising interesting things, and to become insensible to the point which interests us most.

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The sensibility of man to trifles, and his insensibility to great things, indicates a strange inversion.

Section III, 199

Let us imagine a number of men in chains, and all condemned to death, where some are killed each day in the sight of the others, and those who remain see their own fate in that of their fellows, and wait their turn, looking at each other sorrowfully and without hope. It is an image of the condition of men.

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A man in a dungeon, ignorant whether his sentence be pronounced, and having only one hour to learn it, but this hour enough, if he know that it is pronounced, to obtain its repeal, would act unnaturally in spending that hour, not in ascertaining his sentence, but in playing piquet. So it is against nature that man, etc. It is making heavy the hand of God.

Thus not only the zeal of those who seek Him proves God, but also the blindness of those who seek Him not.

Section III, 201

All the objections of this one and that one only go against themselves, and not against religion. All that infidels say …

Section III, 202

[From those who are in despair at being without faith, we see that God does not enlighten them; but as to the rest, we see there is a God who makes them blind.]

Section III, 203

Fascinatio nugacitatis.[87]—That passion may not harm us, let us act as if we had only eight hours to live.

Section III, 204

If we ought to devote eight hours of life, we ought to devote a hundred years.

Section III, 205

When I consider the short duration of my life, swallowed up in the eternity before and after, the little space which I fill, and even can see, engulfed in the infinite immensity of spaces of which I am ignorant, and which know me not, I am frightened, and am astonished at being here rather than there; for there is no reason why here rather than there, why now rather than then. Who has put me here? By whose order and direction have this place and time been allotted to me? Memoria hospitis unius diei prætereuntis.[88]

Section III, 206

The eternal silence of these infinite spaces frightens me.

Section III, 207

How many kingdoms know us not!

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Why is my knowledge limited? Why my stature? Why my life to one hundred years rather than to a thousand? What reason has nature had for giving me such, and for choosing this number rather than another in the infinity of those from which there is no more reason to choose one than another, trying nothing else?

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Art thou less a slave by being loved and favoured by thy master? Thou art indeed well off, slave. Thy master favours thee; he will soon beat thee.

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The last act is tragic, however happy all the rest of the play is; at the last a little earth is thrown upon our head, and that is the end for ever.

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We are fools to depend upon the society of our fellow-men. Wretched as we are, powerless as we are, they will not aid us; we shall die alone. We should therefore act as if we were alone, and in that case should we build fine houses, etc.? We should seek the truth without hesitation; and, if we refuse it, we show that we value the esteem of men more than the search for truth.

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Instability.[89]—It is a horrible thing to feel all that we possess slipping away.

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Between us and heaven or hell there is only life, which is the frailest thing in the world.

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Injustice.—That presumption should be joined to meanness is extreme injustice.

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To fear death without danger, and not in danger, for one must be a man.

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Sudden death alone is feared; hence confessors stay with lords.

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An heir finds the title-deeds of his house. Will he say, “Perhaps they are forged?” and neglect to examine them?

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Dungeon.—I approve of not examining the opinion of Copernicus; but this…! It concerns all our life to know whether the soul be mortal or immortal.

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It is certain that the mortality or immortality of the soul must make an entire difference to morality. And yet philosophers have constructed their ethics independently of this: they discuss to pass an hour.

Plato, to incline to Christianity.

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The fallacy of philosophers who have not discussed the immortality of the soul. The fallacy of their dilemma in Montaigne.

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Atheists ought to say what is perfectly evident; now it is not perfectly evident that the soul is material.

Section III, 222

Atheists.—What reason have they for saying that we cannot rise from the dead? What is more difficult, to be born or to rise again; that what has never been should be, or that what has been should be again? Is it more difficult to come into existence than to return to it? Habit makes the one appear easy to us; want of habit makes the other impossible. A popular way of thinking!

Why cannot a virgin bear a child? Does a hen not lay eggs without a cock? What distinguishes these outwardly from others? And who has told us that the hen may not form the germ as well as the cock?

Section III, 223

What have they to say against the resurrection, and against the child-bearing of the Virgin? Which is the more difficult, to produce a man or an animal, or to reproduce it? And if they had never seen any species of animals, could they have conjectured whether they were produced without connection with each other?

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How I hate these follies of not believing in the Eucharist, etc.! If the Gospel be true, if Jesus Christ be God, what difficulty is there?

Section III, 225

Atheism shows strength of mind, but only to a certain degree.

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Infidels, who profess to follow reason, ought to be exceedingly strong in reason. What say they then? “Do we not see,” say they, “that the brutes live and die like men, and Turks like Christians? They have their ceremonies, their prophets, their doctors, their saints, their monks, like us,” etc. (Is this contrary to Scripture? Does it not say all this?)

If you care but little to know the truth, here is enough of it to leave you in repose. But if you desire with all your heart to know it, it is not enough; look at it in detail. This would be sufficient for a question in philosophy; but not here, where it concerns your all. And yet, after a trifling reflection of this kind, we go to amuse ourselves, etc. Let us inquire of this same religion whether it does not give a reason for this obscurity; perhaps it will teach it to us.

Section III, 227

Order by dialogues.—What ought I to do? I see only darkness everywhere. Shall I believe I am nothing? Shall I believe I am God?

“All things change and succeed each other.” You are mistaken; there is …

Section III, 228

Objection of atheists: “But we have no light.”