853
The hardness of the Jesuits, then, surpa.s.ses that of the Jews, since those refused to believe Jesus Christ innocent only because they doubted if His miracles were of G.o.d. Whereas the Jesuits, though unable to doubt that the miracles of Port-Royal are of G.o.d, do not cease to doubt still the innocence of that house.
854
I suppose that men believe miracles. You corrupt religion either in favour of your friends, or against your enemies. You arrange it at your will.
855
_On the miracle._--As G.o.d has made no family more happy, let it also be the case that He find none more thankful.
SECTION XIV
APPENDIX: POLEMICAL FRAGMENTS
856
_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 a.s.sembly [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.
857
The history of the Church ought properly to be called the history of truth.
858
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 hara.s.s the Church are of this nature.
859
In addition to so many other signs of piety, they[359] are also persecuted, which is the best sign of piety.
860
The Church is in an excellent state, when it is sustained by G.o.d only.
861
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 a time to weep_,[360] etc. _Responde. Ne respondeas_,[361] 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 G.o.d 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 G.o.d; 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 pa.s.sages of the Fathers which a.s.sert 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 ...
862
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.
863
Truth is so obscure in these times, and falsehood so established, that unless we love the truth, we cannot know it.
864
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.
865
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.
866
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 a.s.sume the future Church, and did not consider her, as we a.s.sume and consider the ancient.