Blaise Pascal

This internal war of reason against the passions has made a division of those who would have peace into two sects. The first would renounce their passions, and become gods; the others would renounce reason, and become brute beasts. But neither can do so, and reason still remains, to condemn the vileness and injustice of the passions, and to trouble the repose of those who abandon themselves to them; and the passions keep always alive in those who would renounce them.

In these promises each one finds what he has most at heart, temporal benefits or spiritual, God or the creatures; but with this difference, that those who therein seek the creatures find them, but with many contradictions, with a prohibition against loving them, with the command to worship God only, and to love Him only, which is the same thing...

Two errors: 1. To take everything literally. 2. To take everything spiritually.

Man must not think that he is on a level either with the brutes or with the angels, nor must he be ignorant of both sides of his nature; but he must know both.

There is internal war in man between reason and the passions. If he had only reason without passions. If he had only passions without reason. But having both, he cannot be without strife, being unable to be at peace with the one without being at war with the other. Thus he is always divided against, and opposed to himself.

And Christians take even the Eucharist as a type of the glory at which they aim.

In God the word does not differ from the intention, for He is true; nor the word from the effect, for He is powerful; nor the means from the effect, for He is wise. Bern., ult sermo in Missam.

Qu’est-ce donc que nous crie cette avidité et cette impuissance, sinon qu’il y a eu autrefois en l’homme un véritable bonheur dont il ne lui reste maintenant que la marque et la trace toute vide, qu’il essaye inutilement de remplir de tout ce qui l’environne, en cherchant dans les choses absentes le secours qu’il n’obtient pas des présentes, et que les unes et les autres sont incapables de lui donner, parce que ce gouffre infini ne peut être rempli que par un objet infini et immuable, c'est-à-dire que par Dieu même. (

The six ages, the six Fathers of the six ages, the six wonders at the beginning of the six ages, the six mornings at the beginning of the six ages.

The world having grown old in these carnal errors, Jesus Christ came at the time foretold, but not with the expected glory; and thus men did not think it was He. After His death, Saint Paul came to teach men that all these things had happened in allegory; that the kingdom of God did not consist in the flesh, but in the spirit; that the enemies of men were not the Babylonians, but the passions; that God delighted not in temples made with hands, but in a pure and contrite heart; that the circumcision of the body was unprofitable, but that of the heart was needed...

...we cannot endure being despised, or not being esteemed by any soul; and all the happiness of men consists in this esteem.

Surge. God, wishing to show that He could form a people holy with an invisible holiness, and fill them with an eternal glory, made visible things. As nature is an image of grace, He has done in the bounties of nature what He would do in those of grace, in order that we might judge that He could make the invisible, since He made the visible excellently.