Section VIII, 577

There is sufficient clearness to enlighten the elect, and sufficient obscurity to humble them. There is sufficient obscurity to blind the reprobate, and sufficient clearness to condemn them, and make them inexcusable.—Saint Augustine, Montaigne, Sébond.

The genealogy of Jesus Christ in the Old Testament is intermingled with so many others that are useless, that it cannot be distinguished. If Moses had kept only the record of the ancestors of Christ, that might have been too plain. If he had not noted 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,[211] Ruth,[212] etc.

Those who ordained 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 had 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 genealogies in Saint Matthew and Saint Luke. What can be clearer than that this was not concerted?

Section VIII, 578

God (and the Apostles), foreseeing that the seeds of pride would make heresies spring up, and being unwilling 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.

Section VIII, 579

Nature has some perfections to show that she is the image of God, and some defects to show that she is only His image.

Section VIII, 580

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.

Section VIII, 581

We make an idol 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 displeases 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.

Section VIII, 582

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 renounce it.

Section VIII, 583

The world exists for the exercise of mercy and judgment, 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.

Section VIII, 584

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 martyrs 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.

Section VIII, 585

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 advantageous 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.

Section VIII, 586

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.

Section VIII, 587

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 crux. 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.

Section IX, 588

On the fact that the Christian religion is not the only religion.—So far is this from being a reason for believing that it is not the true one, that, on the contrary, it makes us see that it is so.

Section IX, 589

Men must be sincere in all religions; true heathens, true Jews, true Christians.

Section IX, 590

J. C.
Heathens | Mahomet
\ /
Ignorance
of God.

Section IX, 591

The falseness of other religions.—They have no witnesses. Jews have. God defies other religions to produce such signs: Isaiah xliii, 9; xliv, 8.

Section IX, 592

History of China.[213]-I believe only the histories, whose witnesses got themselves killed.

[Which is the more credible of the two, Moses or China?]

It is not a question of seeing this summarily. I tell you there is in it something to blind, and something to enlighten.

By this one word I destroy all your reasoning. “But China obscures,” say you; and I answer, “China obscures, but there is clearness to be found; seek it.”

Thus all that you say makes for one of the views, and not at all against the other. So this serves, and does no harm.

We must then see this in detail; we must put the papers on the table.

Section IX, 593

Against the history of China. The historians of Mexico, the five suns,[214] of which the last is only eight hundred years old.

The difference between a book accepted by a nation, and one which makes a nation.

Section IX, 594

Mahomet was without authority. His reasons then should have been very strong, having only their own force. What does he say then, that we must believe him?

Section IX, 595

The Psalms are chanted throughout the whole world.

Who renders testimony to Mahomet? Himself. Jesus Christ[215] desires His own testimony to be as nothing.

The quality of witnesses necessitates their existence always and everywhere; and he, miserable creature, is alone.

Section IX, 596

Against Mahomet.—The Koran is not more of Mahomet than the Gospel is of Saint Matthew, for it is cited by many authors from age to age. Even its very enemies, Celsus and Porphyry, never denied it.

The Koran says Saint Matthew was an honest man.[216] Therefore Mahomet was a false prophet for calling honest men wicked, or for not agreeing with what they have said of Jesus Christ.

Section IX, 597

It is not by that which is obscure in Mahomet, and which may be interpreted in a mysterious sense, that I would have him judged, but by what is clear, as his paradise and the rest. In that he is ridiculous. And since what is clear is ridiculous, it is not right to take his obscurities for mysteries.

It is not the same with the Scripture. I agree that there are in it obscurities as strange as those of Mahomet; but there are admirably clear passages, and the prophecies are manifestly fulfilled. The cases are therefore not on a par. We must not confound, and put on one level things which only resemble each other in their obscurity, and not in the clearness, which requires us to reverence the obscurities.

Section IX, 598

The difference between Jesus Christ and Mahomet.—Mahomet was not foretold; Jesus Christ was foretold.

Mahomet slew; Jesus Christ caused His own to be slain.

Mahomet forbade reading; the Apostles ordered reading.

In fact the two are so opposed, that if Mahomet took the way to succeed from a worldly point of view, Jesus Christ, from the same point of view, took the way to perish. And instead of concluding that, since Mahomet succeeded, Jesus Christ might well have succeeded, we ought to say that since Mahomet succeeded, Jesus Christ should have failed.

Section IX, 599

Any man can do what Mahomet has done; for he performed no miracles, he was not foretold. No man can do what Christ has done.