Section XII, 736

… Therefore I reject all other religions. In that way I find an answer to all objections. It is right that a God so pure should only reveal Himself to those whose hearts are purified. Hence this religion is lovable to me, and I find it now sufficiently justified by so divine a morality. But I find more in it.

I find it convincing that, since the memory of man has lasted, it was constantly announced to men that they were universally corrupt, but that a Redeemer should come; that it was not one man who said it, but innumerable men, and a whole nation expressly made for the purpose, and prophesying for four thousand years. This is a nation which is more ancient than every other nation. Their books, scattered abroad, are four thousand years old.

The more I examine them, the more truths I find in them: an entire nation foretell Him before His advent, and an entire nation worship Him after His advent; what has preceded and what has followed; in short, people without idols and kings, this synagogue which was foretold, and these wretches who frequent it, and who, being our enemies, are admirable witnesses of the truth of these prophecies, wherein their wretchedness and even their blindness are foretold.

I find this succession, this religion, wholly divine in its authority, in its duration, in its perpetuity, in its morality, in its conduct, in its doctrine, in its effects. The frightful darkness of the Jews was foretold: Eris palpans in meridie.[276] Dabitur liber scienti literas, et dicet: Non possum legere.[277] While the sceptre was still in the hands of the first foreign usurper, there is the report of the coming of Jesus Christ.

So I hold out my arms to my Redeemer, who, having been foretold for four thousand years, has come to suffer and to die for me on earth, at the time and under all the circumstances foretold. By His grace, I await death in peace, in the hope of being eternally united to Him. Yet I live with joy, whether in the prosperity which it pleases Him to bestow upon me, or in the adversity which He sends for my good, and which He has taught me to bear by His example.

Section XII, 737

The prophecies having given different signs which should all happen at the advent of the Messiah, it was necessary that all these signs should occur at the same time. So it was necessary that the fourth monarchy should have come, when the seventy weeks of Daniel were ended; and that the sceptre should have then departed from Judah. And all this happened without any difficulty. Then it was necessary that the Messiah should come; and Jesus Christ then came, who was called the Messiah. And all this again was without difficulty. This indeed shows the truth of the prophecies.

Section XII, 738

The prophets foretold, and were not foretold. The saints again were foretold, but did not foretell. Jesus Christ both foretold and was foretold.

Section XII, 739

Jesus Christ, whom the two Testaments regard, the Old as its hope, the New as its model, and both as their centre.

Section XII, 740

The two oldest books in the world are those of Moses and Job, the one a Jew and the other a Gentile. Both of them look upon Jesus Christ as their common centre and object: Moses in relating the promises of God to Abraham, Jacob, etc., and his prophecies; and Job, Quis mihi det ut,[278] etc. Scio enim quod redemptor meus vivit, etc.

Section XII, 741

The Gospel only speaks of the virginity of the Virgin up to the time of the birth of Jesus Christ. All with reference to Jesus Christ.

Section XII, 742

Proofs of Jesus Christ.

Why was the book of Ruth preserved?

Why the story of Tamar?

Section XII, 743

“Pray that ye enter not into temptation.”[279] It is dangerous to be tempted; and people are tempted because they do not pray.

Et tu conversus confirma fratres tuos. But before, conversus Jesus respexit Petrum.

Saint Peter asks permission to strike Malchus, and strikes before hearing the answer. Jesus Christ replies afterwards.

The word, Galilee, which the Jewish mob pronounced as if by chance, in accusing Jesus Christ before Pilate, afforded Pilate a reason for sending Jesus Christ to Herod. And thereby the mystery was accomplished, that He should be judged by Jews and Gentiles. Chance was apparently the cause of the accomplishment of the mystery.

Section XII, 744

Those who have a difficulty in believing seek a reason in the fact that the Jews do not believe. “Were this so clear,” say they, “why did the Jews not believe?” And they almost wish that they had believed, so as not to be kept back by the example of their refusal. But it is their very refusal that is the foundation of our faith. We should be much less disposed to the faith, if they were on our side. We should then have a more ample pretext. The wonderful thing is to have made the Jews great lovers of the things foretold, and great enemies of their fulfilment.

Section XII, 745

The Jews were accustomed to great and striking miracles, and so, having had the great miracles of the Red Sea and of the land of Canaan as an epitome of the great deeds of their Messiah, they therefore looked for more striking miracles, of which those of Moses were only the patterns.

Section XII, 746

The carnal Jews and the heathen have their calamities, and Christians also. There is no Redeemer for the heathen, for they do not so much as hope for one. There is no Redeemer for the Jews; they hope for Him in vain. There is a Redeemer only for Christians. (See Perpetuity.)

Section XII, 747

In the time of the Messiah the people divided themselves. The spiritual embraced the Messiah, and the coarser-minded remained to serve as witnesses of Him.

Section XII, 748

“If this was clearly foretold to the Jews, how did they not believe it, or why were they not destroyed for resisting a fact so clear?”

I reply: in the first place, it was foretold both that they would not believe a thing so clear, and that they would not be destroyed. And nothing is more to the glory of the Messiah; for it was not enough that there should be prophets; their prophets must be kept above suspicion. Now, etc.

Section XII, 749

If the Jews had all been converted by Jesus Christ, we should have none but questionable witnesses. And if they had been entirely destroyed, we should have no witnesses at all.

Section XII, 750

What do the prophets say of Jesus Christ? That He will be clearly God? No; but that He is a God truly hidden; that He will be slighted; that none will think that it is He; that He will be a stone of stumbling, upon which many will stumble, etc. Let people then reproach us no longer for want of clearness, since we make profession of it.

But, it is said, there are obscurities.—And without that, no one would have stumbled over Jesus Christ, and this is one of the formal pronouncements of the prophets: Excæca[280] …

Section XII, 751

Moses first teaches the Trinity, original sin, the Messiah.

David: a great witness; a king, good, merciful, a beautiful soul, a sound mind, powerful. He prophesies, and his wonder comes to pass. This is infinite.

He had only to say that he was the Messiah, if he had been vain; for the prophecies are clearer about him than about Jesus Christ. And the same with Saint John.

Section XII, 752

Herod was believed to be the Messiah. He had taken away the sceptre from Judah, but he was not of Judah. This gave rise to a considerable sect.

Curse of the Greeks upon those who count three periods of time.

In what way should the Messiah come, seeing that through Him the sceptre was to be eternally in Judah, and at His coming the sceptre was to be taken away from Judah?

In order to effect that seeing they should not see, and hearing they should not understand, nothing could be better done.

Section XII, 753

Homo existens te Deum facit.

Scriptum est, Dii estis, et non potest solvi Scriptura.

Hæc infirmitas non est ad vitam et est ad mortem.

Lazarus dormit, et deinde dixit: Lazarus mortuus est.[281]

Section XII, 754

The apparent discrepancy of the Gospels.[282]

Section XII, 755

What can we have but reverence for a man who foretells plainly things which come to pass, and who declares his intention both to blind and to enlighten, and who intersperses obscurities among the clear things which come to pass?

Section XII, 756

The time of the first advent was foretold; the time of the second is not so; because the first was to be obscure, and the second is to be brilliant, and so manifest that even His enemies will recognise it. But, as He was first to come only in obscurity, and to be known only of those who searched the Scriptures …

Section XII, 757

God, in order to cause the Messiah to be known by the good and not to be known by the wicked, made Him to be foretold in this manner. If the manner of the Messiah had been clearly foretold, there would have been no obscurity, even for the wicked. If the time had been obscurely foretold, there would have been obscurity, even for the good. For their [goodness of heart] would not have made them understand, for instance, that the closed mem signifies six hundred years. But the time has been clearly foretold, and the manner in types.

By this means, the wicked, taking the promised blessings for material blessings, have fallen into error, in spite of the clear prediction of the time; and the good have not fallen in error. For the understanding of the promised blessings depends on the heart, which calls “good” that which it loves; but the understanding of the promised time does not depend on the heart. And thus the clear prediction of the time, and the obscure prediction of the blessings, deceive the wicked alone.

Section XII, 758

[Either the Jews or the Christians must be wicked.]