Pascal's Pensees Part 68

867

That which hinders us in comparing what formerly occurred in the Church with what we see there now, is that we generally look upon Saint Athanasius,[362] Saint Theresa, and the rest, as crowned with glory, and acting towards us as G.o.ds. Now that time has cleared up things, it does so appear. But at the time when he was persecuted, this great saint was a man called Athanasius; and Saint Theresa was a nun. "Elias was a man subject to like pa.s.sions as we are," says Saint James, to disabuse Christians of that false idea which makes us reject the example of the saints, as disproportioned to our state. "They were saints," say we, "they are not like us." What then actually happened? Saint Athanasius was a man called Athanasius, accused of many crimes, condemned by such and such a council for such and such a crime. All the bishops a.s.sented to it, and finally the Pope. What said they to those who opposed this?

That they disturbed the peace, that they created schism, etc.

Zeal, light. Four kinds of persons: zeal without knowledge; knowledge without zeal; neither knowledge nor zeal; both zeal and knowledge. The first three condemned him. The last acquitted him, were excommunicated by the Church, and yet saved the Church.

868

If Saint Augustine came at the present time, and was as little authorised as his defenders, he would accomplish nothing. G.o.d directs His Church well, by having sent him before with authority.

869

G.o.d has not wanted to absolve without the Church. As she has part in the offence, He desires her to have part in the pardon. He a.s.sociates her with this power, as kings their parliaments. But if she absolves or binds without G.o.d, she is no longer the Church. For, as in the case of parliament, even if the king have pardoned a man, it must be ratified; but if parliament ratifies without the king, or refuses to ratify on the order of the king, it is no longer the parliament of the king, but a rebellious a.s.sembly.

870

_The Church, the Pope. Unity, plurality._--Considering the Church as a unity, the Pope, who is its head, is as the whole. Considering it as a plurality, the Pope is only a part of it. The Fathers have considered the Church now in the one way, now in the other. And thus they have spoken differently of the Pope. (Saint Cyprian: _Sacerdos Dei._) But in establishing one of these truths, they have not excluded the other.

Plurality which is not reduced to unity is confusion; unity which does not depend on plurality is tyranny. There is scarcely any other country than France in which it is permissible to say that the Council is above the Pope.

871

The Pope is head. Who else is known of all? Who else is recognised by all, having power to insinuate himself into all the body, because he holds the princ.i.p.al shoot, which insinuates itself everywhere? How easy it was to make this degenerate into tyranny! That is why Christ has laid down for them this precept: _Vos autem non sic._[363]

872

The Pope hates and fears the learned, who do not submit to him at will.

873

We must not judge of what the Pope is by some words of the Fathers--as the Greeks said in a council, important rules--but by the acts of the Church and the Fathers, and by the canons.

_Duo aut tres in unum._[364] Unity and plurality. It is an error to exclude one of the two, as the papists do who exclude plurality, or the Huguenots who exclude unity.

874

Would the Pope be dishonoured by having his knowledge from G.o.d and tradition; and is it not dishonouring him to separate him from this holy union?

875

G.o.d does not perform miracles in the ordinary conduct of His Church. It would be a strange miracle if infallibility existed in one man. But it appears so natural for it to reside in a mult.i.tude, since the conduct of G.o.d is hidden under nature, as in all His other works.

876

Kings dispose of their own power; but the Popes cannot dispose of theirs.

877

_Summum jus, summa injuria._

The majority is the best way, because it is visible, and has strength to make itself obeyed. Yet it is the opinion of the least able.

If men could have done it, they would have placed might in the hands of justice. But as might does not allow itself to be managed as men want, because it is a palpable quality, whereas justice is a spiritual quality of which men dispose as they please, they have placed justice in the hands of might. And thus that is called just which men are forced to obey.

Hence comes the right of the sword, for the sword gives a true right.

Otherwise we should see violence on one side and justice on the other (end of the twelfth _Provincial_). Hence comes the injustice of the Fronde,[365] which raises its alleged justice against power. It is not the same in the Church, for there is a true justice and no violence.

878

_Injustice._--Jurisdiction is not given for the sake of the judge, but for that of the litigant. It is dangerous to tell this to the people.

But the people have too much faith in you; it will not harm them, and may serve you. It should therefore be made known. _Pasce oves meas_,[366] non _tuas_. You owe me pasturage.

879

Men like certainty. They like the Pope to be infallible in faith, and grave doctors to be infallible in morals, so as to have certainty.

880

The Church teaches, and G.o.d inspires, both infallibly. The work of the Church is of use only as a preparation for grace or condemnation. What it does is enough for condemnation, not for inspiration.

881

Every time the Jesuits may impose upon the Pope, they will make all Christendom perjured.

The Pope is very easily imposed upon, because of his occupations, and the confidence which he has in the Jesuits; and the Jesuits are very capable of imposing upon him by means of calumny.

882

The wretches who have obliged me to speak of the basis of religion.

883