857. Clearness, obscurity. — There would be too great darkness, if truth had not visible signs. This is a wonderful one, that it has always been preserved in one Church and one visible assembly of men. There would be too great clearness, if there were only one opinion in this Church. But in order to recognise what is true, one has only to look at what has always existed; for it is certain that truth has always existed, and that nothing false has always existed.

858. The history of the Church ought properly to be called the history of truth.

859. There is a pleasure in being in a ship beaten about by a storm, when we are sure that it will not founder. The persecutions which harass the Church are of this nature.

860. In addition to so many other signs of piety, they are also persecuted, which is the best sign of piety.

861. The Church is in an excellent state when it is sustained by God only.

862. The Church has always been attacked by opposite errors, but perhaps never at the same time, as now. And if she suffer more because of the multiplicity of errors, she derives this advantage from it, that they destroy each other.

She complains of both, but far more of the Calvinists, because of the schism.

It is certain that many of the two opposite sects are deceived. They must be disillusioned.

Faith embraces many truths which seem to contradict each other. There is a time to laugh, and time to weep, etc. Responde. Ne respondeas,1 etc.

The source of this is the union of the two natures in Jesus Christ; and also the two worlds (the creation of a new heaven and a new earth; a new life and a new death; all things double, and the same names remaining); and finally the two natures that are in the righteous (for they are the two worlds, and a member and image of Jesus Christ. And thus all the names suit them: righteous, yet sinners; dead, yet living; living, yet dead; elect, yet outcast, etc.).

There are then a great number of truths, both of faith and of morality, which seem contradictory and which all hold good together in a wonderful system. The source of all heresies is the exclusion of some of these truths; and the source of all the objections which the heretics make against us is the ignorance of some of our truths. And it generally happens that, unable to conceive the connection of two opposite truths, and believing that the admission of one involves the exclusion of the other, they adhere to the one, exclude the other, and think of us as opposed to them. Now exclusion is the cause of their heresy; and ignorance that we hold the other truth causes their objections.

1st example: Jesus Christ is God and man. The Arians, unable to reconcile these things, which they believe incompatible, say that He is man; in this they are Catholics. But they deny that He is God; in this they are heretics. They allege that we deny His humanity; in this they are ignorant.

2nd example: On the subject of the Holy Sacrament. We believe that, the substance of the bread being changed, and being consubstantial with that of the body of our Lord, Jesus Christ is therein really present. That is one truth. Another is that this Sacrament is also a type of the cross and of glory, and a commemoration of the two. That is the Catholic faith, which comprehends these two truths which seem opposed.

The heresy of to-day, not conceiving that this Sacrament contains at the same time both the presence of Jesus Christ and a type of Him, and that it is a sacrifice and a commemoration of a sacrifice, believes that neither of these truths can be admitted without excluding the other for this reason.

They fasten to this point alone, that this Sacrament is typical; and in this they are not heretics. They think that we exclude this truth; hence it comes that they raise so many objections to us out of the passages of the Fathers which assert it. Finally, they deny the presence; and in this they are heretics.

3rd example: Indulgences.

The shortest way, therefore, to prevent heresies is to instruct in all truths; and the surest way to refute them is to declare them all. For what will the heretics say?

In order to know whether an opinion is a Father’s . . .

863. All err the more dangerously, as they each follow a truth. Their fault is not in following a falsehood, but in not following another truth.

864. Truth is so obscure in these times, and falsehood so established, that, unless we love the truth, we cannot know it.

865. If there is ever a time in which we must make profession of two opposite truths, it is when we are reproached for omitting one. Therefore the Jesuits and Jansenists are wrong in concealing them, but the Jansenists more so, for the Jesuits have better made profession of the two.

866. Two kinds of people make things equal to one another, as feasts to working days, Christians to priests, all things among them, etc. And hence the one party conclude that what is then bad for priests is also so for Christians, and the other that what is not bad for Christians is lawful for priests.

867. If the ancient Church was in error, the Church is fallen. If she should be in error to-day, it is not the same thing; for she has always the superior maxim of tradition from the hand of the ancient Church; and so this submission and this conformity to the ancient Church prevail and correct all. But the ancient Church did not assume the future Church and did not consider her, as we assume and consider the ancient.

868. 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, Saint Theresa, and the rest, as crowned with glory and acting towards us as gods. 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 passions 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 assented 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.

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

870. God 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 associates her with this power, as kings their parliaments. But if she absolves or binds without God, 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 assembly.

871. 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.)2 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.

872. 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 principal 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.3

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

874. 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.

Duo4 aut tres.5 In unum. 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.

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

876. God 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 multitude, since the conduct of God is hidden under nature, as in all His other works.

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

878. Summum jus, summa injuria.6

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 Letter). Hence comes the injustice of the Fronde, which raises its alleged justice against power. It is not the same in the Church, for there is a true justice and no violence.

879. 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, not tuas.7 You owe me pasturage.

880. 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.

881. The Church teaches, and God 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.

882. 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.

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

884. Sinners purified without penitence; the righteous justified without love; all Christians without the grace of Jesus Christ; God without power over the will of men; a predestination without mystery; a redemption without certitude!

885. Any one is made a priest, who wants to be so, as under Jeroboam.

It is a horrible thing that they propound to us the discipline of the Church of to-day as so good that it is made a crime to desire to change it. Formerly it was infallibly good, and it was thought that it could be changed without sin; and now, such as it is, we cannot wish it changed! It has indeed been permitted to change the custom of not making priests without such great circumspection that there were hardly any who were worthy; and it is not allowed to complain of the custom which makes so many who are unworthy!

886. Heretics. — Ezekiel. All the heathen, and also the Prophet, spoke evil of Israel. But the Israelites were so far from having the right to say to him, “You speak like the heathen,” that he is most forcible upon this, that the heathen say the same as he.

887. The Jansenists are like the heretics in the reformation of morality; but you are like them in evil.

888. You are ignorant of the prophecies, if you do not know that all this must happen; princes, prophets, Pope, and even the priests. And yet the Church is to abide. By the grace of God we have not come to that. Woe to these priests! But we hope that God will bestow His mercy upon us that we shall not be of them.

Saint Peter, Epistle ii: false prophets in the past, the image of future ones.

889. . . . So that if it is true, on the one hand, that some lax monks and some corrupt casuists, who are not members of the hierarchy, are steeped in these corruptions, it is, on the other hand, certain that the true pastors of the Church, who are the true guardians of the Divine Word, have preserved it unchangeably against the efforts of those who have attempted to destroy it.

And thus true believers have no pretext to follow that laxity, which is only offered to them by the strange hands of these casuists, instead of the sound doctrine which is presented to them by the fatherly hands of their own pastors. And the ungodly and heretics have no ground for publishing these abuses as evidence of imperfection in the providence of God over His Church; since, the Church consisting properly in the body of the hierarchy, we are so far from being able to conclude from the present state of matters that God has abandoned her to corruption, that it has never been more apparent than at the present time that God visibly protects her from corr............