556. . . . Men blaspheme what they do not know. The Christian religion consists in two points. It is of equal concern to men to know them, and it is equally dangerous to be ignorant of them. And it is equally of God’s mercy that He has given indications of both.

And yet they take occasion to conclude that one of these points does not exist, from that which should have caused them to infer the other. The sages who have said there is only one God have been persecuted, the Jews were hated, and still more the Christians. They have seen by the light of nature that if there be a true religion on earth, the course of all things must tend to it as to a centre.

The whole course of things must have for its object the establishment and the greatness of religion. Men must have within them feelings suited to what religion teaches us. And, finally, religion must so be the object and the centre to which all things tend that whoever knows the principles of religion can give an explanation both of the whole nature of man in particular and of the whole course of the world in general.

And on this ground they take occasion to revile the Christian religion, because they misunderstand it. They imagine that it consists simply in the worship of a God considered as great, powerful, and eternal; which is strictly deism, almost as far removed from the Christian religion as atheism, which is its exact opposite. And thence they conclude that this religion is not true, because they do not see that all things concur to the establishment of this point, that God does not manifest Himself to men with all the evidence which He could show.

But let them conclude what they will against deism, they will conclude nothing against the Christian religion, which properly consists in the mystery of the Redeemer, who, uniting in Himself the two natures, human and divine, has redeemed men from the corruption of sin in order to reconcile them in His divine person to God.

The Christian religion, then, teaches men these two truths; that there is a God whom men can know, and that there is a corruption in their nature which renders them unworthy of Him. It is equally important to men to know both these points; and it is equally dangerous for man to know God without knowing his own wretchedness, and to know his own wretchedness without knowing the Redeemer who can free him from it. The knowledge of only one of these points gives rise either to the pride of philosophers, who have known God, and not their own wretchedness, or to the despair of atheists, who know their own wretchedness, but not the Redeemer.

And, as it is alike necessary to man to know these two points, so is it alike merciful of God to have made us know them. The Christian religion does this; it is in this that it consists.

Let us herein examine the order of the world and see if all things do not tend to establish these two chief points of this religion: Jesus Christ is end of all, and the centre to which all tends. Whoever knows Him knows the reason of everything.

Those who fall into error err only through failure to see one of these two things. We can, then, have an excellent knowledge of God without that of our own wretchedness and of our own wretchedness without that of God. But we cannot know Jesus Christ without knowing at the same time both God and our own wretchedness.

Therefore I shall not undertake here to prove by natural reasons either the existence of God, or the Trinity, or the immortality of the soul, or anything of that nature; not only because I should not feel myself sufficiently able to find in nature arguments to convince hardened atheists, but also because such knowledge without Jesus Christ is useless and barren. Though a man should be convinced that numerical proportions are immaterial truths, eternal and dependent on a first truth, in which they subsist and which is called God, I should not think him far advanced towards his own salvation.

The God of Christians is not a God who is simply the author of mathematical truths, or of the order of the elements; that is the view of heathens and Epicureans. He is not merely a God who exercises His providence over the life and fortunes of men, to bestow on those who worship Him a long and happy life. That was the portion of the Jews. But the God of Abraham, the God of Isaac, the God of Jacob, the God of Christians, is a God of love and of comfort, a God who fills the soul and heart of those whom He possesses, a God who makes them conscious of their inward wretchedness, and His infinite mercy, who unites Himself to their inmost soul, who fills it with humility and joy, with confidence and love, who renders them incapable of any other end than Himself.

All who seek God without Jesus Christ, and who rest in nature, either find no light to satisfy them, or come to form for themselves a means of knowing God and serving Him without a mediator. Thereby they fall either into atheism, or into deism, two things which the Christian religion abhors almost equally.

Without Jesus Christ the world would not exist; for it should needs be either that it would be destroyed or be a hell.

If the world existed to instruct man of God, His divinity would shine through every part in it in an indisputable manner; but as it exists only by Jesus Christ, and for Jesus Christ, and to teach men both their corruption and their redemption, all displays the proofs of these two truths.

All appearance indicates neither a total exclusion nor a manifest presence of divinity, but the presence of a God who hides himself. Everything bears this character.

. . . Shall he alone who knows his nature know it only to be miserable? Shall he alone who knows it be alone unhappy?

. . . He must not see nothing at all, nor must he see sufficient for him to believe he possesses it; but he must see enough to know that he has lost it. For to know of his loss, he must see and not see; and that is exactly the state in which he naturally is.

. . . Whatever part he takes, I shall not leave him at rest.

557. . . . It is, then, true that everything teaches man his condition, but he must understand this well. For it is not true that all reveals God, and it is not true that all conceals God. But it is at the same time true that He hides Himself from those who tempt Him, and that He reveals Himself to those who seek Him, because men are both unworthy and capable of God; unworthy by their corruption, capable by their original nature.

558. What shall we conclude from all our darkness, but our unworthiness?

559. If there never had been any appearance of God, this eternal deprivation would have been equivocal, and might have as well corresponded with the absence of all divinity, as with the unworthiness of men to know Him; but His occasional, though not continual, appearances remove the ambiguity. If He appeared once, He exists always; and thus we cannot but conclude both that there is a God and that men are unworthy of Him.

560. We do not understand the glorious state of Adam, nor the nature of his sin, nor the transmission of it to us. These are matters which took place under conditions of a nature altogether different from our own and which transcend our present understanding.

The knowledge of all this is useless to us as a means of escape from it; and all that we are concerned to know is that we are miserable, corrupt, separated from God, but ransomed by Jesus Christ, whereof we have wonderful proofs on earth.

So the two proofs of corruption and redemption are drawn from the ungodly, who live in indifference to religion, and from the Jews who are irreconcilable enemies.

561. There are two ways of proving the truths of our religion; one by the power of reason, the other by the authority of him who speaks.

We do not make use of the latter, but of the former. We do not say, “This must be believed, for Scripture, which says it, is divine.” But we say that it must be believed for such and such a reason, which are feeble arguments, as reason may be bent to everything.

562. There is nothing on earth that does not show either the wretchedness of man, or the mercy of God; either the weakness of man without God, or the strength of man with God.

563. It will be one of the confusions of the damned to see that they are condemned by their own reason, by which they claimed to condemn the Christian religion.

564. The prophecies, the very miracles and proofs of our religion, are not of such a nature that they can be said to be absolutely convincing. But they are also of such a kind that it cannot be said that it is unreasonable to believe them. Thus there is both evidence and obscurity to enlighten some and confuse others. But the evidence is such that it surpasses, or at least equals, the evidence to the contrary; so that it is not reason which can determine men not to follow it, and thus it can only be lust or malice of heart. And by this means there is sufficient evidence to condemn, and insufficient to convince; so that it appears in those who follow it that it is grace, and not reason, which makes them follow it; and in those who shun it, that it is lust, not reason, which makes them shun it.

Vere discipuli, vere Israelita, vere liberi, vere cibus.1

565. Recognise, then, the truth of religion in the very obscurity of religion, in the little light we have of it, and in the indifference which we have to knowing it.

566. We understand nothing of the works of God, if we do not take as a principle that He has willed to blind some and enlighten others.

567. The two contrary reasons. We must begin with that; without that we understand nothing, and all is heretical; and we must even add at the end of each truth that the opposite truth is to be remembered.

568. Objection. The Scripture is plainly full of matters not dictated by the Holy Spirit. Answer. Then they do not harm faith. Objection. But the Church has decided that all is of the Holy Spirit. Answer. I answer two things: first, the Church has not so decided; secondly, if she should so decide, it could be maintained.

Do you think that the prophecies cited in the Gospel are related to make you believe? No, it is to keep you from believing.

569. Canonical. — The heretical books in the beginning of the Church serve to prove the canonical.

570. To the chapter on the Fundamentals must be added that on Typology touching the reason of types: why Jesus Christ was prophesied as to His first coming; why prophesied obscurely as to the manner.

571. The reason why. Types. — They had to deal with a carnal people and to render them the depositary of the spiritual covenant. To give faith to the Messiah, it was necessary there should have been precedent prophesies, and that these should be conveyed by persons above suspicion, diligent, faithful, unusually zealous, and known to all the world.

To accomplish all this, God chose this carnal people, to whom He entrusted the prophecies which foretell the Messiah as a de............