737. 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 is 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.1 dabitur liber scienti literas . . . et dicet: non possum legere.2 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.
738. 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.
739. the prophets foretold, and were not foretold. the saints again were foretold, but did not foretell. jesus christ both foretold and was foretold.
740. jesus christ, whom the two testaments regard, the old as its hope, the new as its model, and both as their centre.
741. 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, etc. scio enim quod redemptor meus vivit, etc.3
742. 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.
743. proofs of jesus christ.
why was the book of ruth preserved?
why the story of tamar?
744. “pray that ye enter not into temptation.” 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.4
saint peter asks permission to strike malchus and strikes before hearing the answer. jesus christ replies afterwards.
the word, galilee, which the 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.
745. 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.
746. 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.
747. 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.)
748. 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.
749. “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.
750. 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.
751. 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: excaeca . . . 5
752. 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.
753. 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.
754. homo existens te deum facit.6
scriptum est, dii estis, et non potest solvi scriptura.7
haec infirmitas non est ad vitam et est ad mortem.8
lazarus dormit, et deinde dixit: lazarus mortuus est.9
755. the apparent discrepancy of the gospels.
756. 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?
757. 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.
758. 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 that 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.
759. either the jews or the christians must be wicked.
760. the jews reject him, but not all. the saints receive him, and not the carnal-minded. and so far is this from being against his glory, that it is the last touch which crowns it. for their argument, the only one found in all their writings, in the talmud and in the rabbinical writings, amounts only to this, that jesus christ has not subdued the nations with sword in hand, gladium tuum, potentissime.10 (is this all they have to say? jesus christ has been slain, say they. he has failed. he has not subdued the heathen with his might. he has not bestowed upon us their spoil. he does not give riches. is this all they have to say? it is in this respect that he is lovable to me. i would not desire him whom they fancy.) it is evident that it is only his life which has prevented them from accepting him; and through this rejection they are irreproachable witnesses, and, what is more, they thereby accomplish the prophecies.
by means of the fact that this people have not accepted him, this miracle here has happened. the prophecies were the only lasting miracles which could be wrought, but they were liable to be denied.
761. the jews, in slaying him in order not to receive him as the messiah, have given him the final proof of being the messiah.
and in continuing not to recognise him, they made themselves irreproachable witnesses. both in slaying him and in continuing to deny him, they have fulfilled the prophecies (is. 60; ps. 71).
762. what could the jews, his enemies, do? if they receive him, they give proof of him by their reception; for then the guardians of the expectation of the messiah receive him. if they reject him, they give proof of him by their rejection.
763. the jews, in testing if he were god, have shown that he was man.
764. the church has had as much difficulty in showing that jesus christ was man, against those who denied it, as in showing that he was god; and the probabilities were equally great.
765. source of contradictions. — a god humiliated, even to the death on the cross; a messiah triumphing over death by his own death. two natures in jesus christ, two advents, two states of man’s nature.
766. types. — saviour, father, sacrificer, offering, food, king, wise, law-giver, afflicted, poor, having to create a people whom he must lead and nourish and bring into his land . . .
jesus christ. offices. — he alone had to create a great people, elect, holy, and chosen; to lead, nourish, and bring it into the place of rest and holiness; to make it holy to god; to make it the temple of god; to reconcile it to, and, save it from, the wrath of god; to free it from the slavery of sin, which visibly reigns in man; to give laws to this people, and engrave these laws on their heart; to offer himself to god for them, and sacrifice himself for them; to be a victim without blemish, and himself the sacrificer, having to offer himself, his body, and his blood, and yet to offer bread and wine to god . . .
ingrediens mundum.11
“stone upon stone.”
what preceded and what followed. all the jews exist still and are wanderers.
767. of all that is on earth, he partakes only of the sorrows, not of the joys. he loves his neighbours, but his love does not confine itself within these bounds, and overflows to his own enemies, and then to those of god.
768. jesus christ typified by joseph, the beloved of his father, sent by his father to see his brethren, etc., innocent, sold by his brethren for twenty pieces of silver, and thereby becoming their lord, their saviour, the saviour of strangers and the saviour of the world; which had not been but for their plot to destroy him, their sale and their rejection of him.
in prison, joseph innocent between two criminals; jesus christ on the cross between two thieves. joseph foretells freedom to the one, and death to the other, from the same omens. jesus christ saves the elect, and condemns the outcast for the same sins. joseph foretells only; jesus christ acts. joseph asks him who will be saved to remember him, when he comes into his glory; and he whom jesus christ saves asks that he will remember him, when he comes into his kingdom.
769. the conversion of the heathen was only reserved for the grace of the messiah. the jews have been so long in opposition to them without success; all that solomon and the prophets said has been useless. sages, like plato and socrates, have not been able to persuade them.
770. after many persons had gone before, jesus christ at last came to say: “here am i, and this is the time. that which the prophets have said was to come in the fullness of time, i tell you my apostles will do. the jews shall be cast out. jerusalem shall be soon destroyed. and the heathen shall enter into the knowledge of god. my apostles shall do this after you have slain the heir of the vineyard.”
then the apostles said to the jews: “you shall be accursed,” (celsus laughed at it); and to the heathen, “you shall enter into the knowledge of god.” and this then came to pass.
771. jesus christ came to blind those who saw clearly, and to give sight to the blind; to heal the sick, and leave the healthy to die; to call to repentance, and to justify sinners, and to leave the righteous in their sins; to fill the needy, and leave the rich empty.
772. holiness. — effundam spiritum meum.12 all nations were in unbelief and lust. the whole world now became fervent with love. princes abandoned their pomp; maidens suffered martyrdom. whence came this influence? the messiah was come. these were the effect and sign of his coming.
773. destruction of the jews and heathen by jesus christ: omnes gentes venient et adorabunt eum.13 parum est ut,14 etc. postula a me.15 adorabunt eum omnes reges.16 testes iniqui.17 dabit maxillam percutienti.18 dederunt fel in escam.19
774. jesus christ for all, moses for a nation.
the jews blessed in abraham: “i will bless those that bless thee.” but: “all nations blessed in his seed.” parum est ut,20 etc.
lumen ad revelationem gentium.21
non fecit taliter omni nationi, said david, in speaking of the law. but, in speaking of jesus christ, we must say: fecit taliter omni nationi.22 parum est ut, etc., isaiah. so it belongs to jesus christ to be universal. even the church offers sacrifice only for the faithful. jesus christ offered that of the cross for all.
775. there is heresy in always explaining omnes by all, and heresy is not explaining it sometimes by all. bibite ex hoc omnes;23 the huguenots are heretics in explaining it by all. in quo omnes peccaverunt,24 the huguenots are heretics in excepting the children of true believers. we must, then, follow the fathers and tradition in order to know when to do so, since there is heresy to be feared on both sides.
776. ne timeas pusillus grex.25 timore et tremore.26— quid ergo? ne timeas modo timeas. fear not, provided you fear; but if you fear not, then fear.
qui me recipit, non me recipit, sed eum qui me misit.27
nemo scit, neque filius.28
nubes lucida obumbravit.29
saint john was to turn the hearts of the fathers to the children, and jesus christ to plant division. there is not contradiction.
777. the effects in communi and in particulari. the semi-pelagians err in saying of in communi what is true only in particulari; and the calvinists in saying in particulari what is true in communi. (such is my opinion.)
778. omnis judaea regio, et jerosolmymi universi, et baptizabantur.30 because of all the conditions of men who came there.
from these stones there can come children unto abraham.
779. if men knew themselves, god would heal and pardon them. ne convertantur et sanem eos, et dimittantur eis peccata.31
780. jesus christ never condemned without hearing. to judas: amice, ad guid venisti?32 to him that had not on the wedding garment, the same.
781. the types of the completeness of the redemption, as that the sun gives light to all, indicate only completeness; but the types of exclusions, as of the jews elected to the exclusion of the gentiles, indicate exclusion.
“jesus christ the redeemer of all.” yes, for he has offered, like a man who has ransomed all those who were willing to come to him. if any die on the way, it is their misfortune; but, so far as he was concerned, he offered them redemption. that holds good in this example, where he who ransoms and he who prevents death are two persons, but not of jesus christ, who does both these things. no, for jesus christ, in the quality of redeemer, is not perhaps master of all; and thus, in so far as it is in him, he is the redeemer of all.
when it is said that jesus christ did not die for all, you take undue advantage of a fault in men who at once apply this exception to themselves; and is to favour despair, instead of turning them from it to favour hope. for men thus accustom themselves in inward virtues by outward customs.
782. the victory over death. “what is a man advantaged if he gain the whole world and lose his own soul? whosoever will save his soul, shall lose it.”
“i am not come to destroy the law, but to fulfil.”
“lambs took not away the sins of the world, but i am the lamb which taketh away the sins.”
“moses hath not led you out of captivity, and made you truly free.”
783. . . . then jesus christ comes to tell men that they have no other enemies but themselves; that it is their passions which keep them apart from god; that he comes to destroy these, and give them his grace, so as to make of them all one holy church; that he comes to bring back into this church the heathen and jews; that he comes to destroy the idols of the former and the superstition of the latter. to this all men are opposed, not only from the natural opposition of lust; but, above all, the kings of the earth, as had been foretold, join together to destroy this religion at its birth. (proph.: quare fremuerunt gentes . . . reges terrae . . . adversus christum.)33
all that is great on earth is united together; the learned, the wise, the kings. the first write; the second condemn; the last kill. and notwithstanding all these oppositions, these men, simple and weak, resist all these powers, subdue even these kings, these learned men and these sages, and remove idolatry from all the earth. and all this is done by the power which had foretold it.
784. jesus christ would not have the testimony of devils, nor of those who were not called, but of god and john the baptist.
785. i consider jesus christ in all persons and in ourselves: jesus christ as a father in his father, jesus christ as a brother in his brethren, jesus christ as poor in the poor, jesus christ as rich in the rich, jesus christ as doctor and priest in priests, jesus christ as sovereign in princes, etc. for by his glory he is all that is great, being god; and by his mortal life he is all that is poor and abject. therefore he has taken this unhappy condition, so that he could be in all persons and the model of all conditions.
786. jesus christ is an obscurity (according to what the world calls obscurity), such that historians, writing only of important matters of states, have hardly noticed him.
787. on the fact that neither josephus, nor tacitus, nor other historians have spoken of jesus christ. — so far is this from telling against christianity that, on the contrary, it tells for it. for it is certain that jesus christ has existed; that his religion has made a great talk; and that these persons were not ignorant of it. thus it is plain that they purposely concealed it, or that, if they did speak of it, their account has been suppressed or changed.
788. “i have reserved me seven thousand.” i love the worshippers unknown to the world and to the very prophets.
789. as jesus christ remained unknown among men, so his truth remains among common opinions without external difference. thus the eucharist among ordinary bread.
790. jesus would not be slain without the forms of justice; for it is far more ignominious to die by justice than by an unjust sedition.
791. the false justice of pilate only serves to make jesus christ suffer; for he causes him to be scourged by his false justice, and afterwards puts him to death. it would have been better to have put him to death at once. thus it is with the falsely just. they do good and evil works to please the world, and to show that they are not altogether of jesus christ; for they are ashamed of him. and at last, under great temptation and on great occasions, they kill him.
792. what man ever had more renown? the whole jewish people foretell him before his coming. the gentile people worship him after his coming. the two peoples, gentile and jewish, regard him as their centre.
and yet what man enjoys this renown less? of thirty-three years, he lives thirty without appearing. for three years he passes as an impostor; the priests and the chief people reject him; his friends and his nearest relatives despise him. finally, he dies, betrayed by one of his own disciples, denied by another, and abandoned by all.
what part, then, has he in this renown? never had man so much renown; never had man more ignominy. all that renown has served only for us, to render us capable of recognising him; and he had none of it for himself.
793. the infinite distance between body and mind is a symbol of the infinitely more infinite distance between mind and charity; for charity is supernatural.
all the glory of greatness has no lustre for people who are in search of understanding.
the greatness of clever men is invisible to kings, to the rich, to chiefs, and to all the worldly great.
the greatness of wisdom, which is nothing if not of god, is invisible to the carnal-minded and to the clever. these are three orders differing in kind.
great geniuses have their power, their glory, their greatness, their victory, their lustre, and have no need of worldly greatness, with which they are not in keeping. they are seen, not by the eye, but by the mind; this is sufficient.
the saints have their power, their glory, their victory, their lustre, and need no worldly or intellectual greatness, with which they have no affinity; for these neither add anything to them, nor take away anything from them. they are seen of god and the angels, and not of the body, nor of the curious mind. god is enough for them.
archimedes, apart from his rank, would have the same veneration. he fought no battles for the eyes to feast upon; but he has given his discoveries to all men. oh! how brilliant he was to the mind!
jesus christ, without riches and without any external exhibition of knowledge, is in his own order of holiness. he did not invent; he did not reign. but he was humble, patient, holy, holy to god, terrible to devils, without any sin. oh! in what great pomp and in what wonderful splendour he is come to the eyes of the heart, which perceive wisdom!
it would have been useless for archimedes to have acted the prince in his books on geometry, although he was a prince.
it would have been useless for our lord jesus christ to come like a king, in order to shine forth in his kingdom of holiness. but he came there appropriately in the glory of his own order.
it is most absurd to take offence at the lowliness of jesus christ, as if his lowliness were in the same order as the greatness which he came to manifest. if we consider this greatness in his life, in his passion, in his obscurity, in his death, in the choice of his disciples, in their desertion, in his secret resurrection, and the rest, we shall see it to be so immense that we shall have no reason for being offended at a lowliness which is not of that order.
but there are some who can only admire worldly greatness, as though there were no intellectual greatness; and others who only admire intellectual greatness, as though there were not infinitely higher things in wisdom.
all bodies, the firmament, the stars, the earth and its kingdoms, are not equal to the lowest mind; for mind knows all these and itself; and these bodies nothing.
all bodies together, and all minds together, and all their products, are not equal to the least feeling of charity. this is of an order infinitely more exalted.
from all bodies together, we cannot obtain one little thought; this is impossible and of another order. from all bodies and minds, we cannot produce a feeling of true charity; this is impossible and of another and supernatural order.
794. why did jesus christ not come in a visible manner, instead of obtaining testimony of himself from preceding prophecies? why did he cause himself to be foretold in types?
795. if jesus christ had only come to sanctify, all scripture and all things would tend to that end; and it would be quite easy to convince unbelievers. if jesus christ had only come to blind, all his conduct would be confused; and we would have no means of convincing unbelievers. but as he came in sanctificationem et in scandalum,34 as isaiah says, we cannot convince unbelievers, and they cannot convince us. but by this very fact we convince them; since we say that in his whole conduct there is no convincing proof on one side or the other.
796. jesus christ does not say that he is not of nazareth, in order to leave the wicked in their blindness; nor that he is not joseph’s son.
797. proofs of jesus christ. — jesus christ said great things so simply that it seems as though he had not thought them great; and yet so clearly that we easily see what he thought of them. this clearness, joined to this simplicity, is wonderful.
798. the style of the gospel is admirable in so many ways, and among the rest in hurling no invectives against the persecutors and enemies of jesus christ. for there is no such invective in any of the historians against judas, pilate, or any of the jews.
if this moderation of the writers of the gospels had been assumed, as well as many other traits of so beautiful a character, and they had only assumed it to attract notice, even if they had not dared to draw attention to it themselves, they would not have failed to secure friends who would have made such remarks to their advantage. but as they acted thus without pretence and from wholly disinterested motives, they did not point it out to any one; and i believe that many such facts have not been noticed till now, which is evidence of the natural disinterestedness with which the thing has been done.
799. an artisan who speaks of wealth, a lawyer who speaks of war, of royalty, etc.; but the rich man rightly speaks of wealth, a king speaks indifferently of a great gift he has just made, and god rightly speaks of god.
800. who has taught the evangelists the qualities of a perfectly heroic soul, that they paint it so perfectly in jesus christ? why do they make him weak in his agony? do they not know how to paint a resolute death? yes, for the same saint luke paints the death of saint stephen as braver than that of jesus christ.
they make him, therefore, capable of fear, before the necessity of dying has come, and then altogether brave.
but when they make him so troubled, it is when he afflicts himself; and when men afflict him, he is altogether strong.
801. proof of jesus christ. — the supposition that the apostles were impostors is very absurd. let us think it out. let us imagine those twelve men, assembled after the death of jesus christ, plotting to say that he was risen. by this they attack all the powers. the heart of man is strangely inclined to fickleness, to change, to promises, to gain. however little any of them might have been led astray by all these attractions, nay more, by the fear of prisons, tortures, and death, they were lost. let us follow up this thought.
802. the apostles were either deceived or deceivers. either supposition has difficulties; for it is not possible to mistake a man raised from the dead . . .
while jesus christ was with them, he could sustain them. but, after that, if he did not appear to them, who inspired them to act?
