By Blaise Pascal
THE MIRACLES
803. The beginning.--Miracles enable us to judge of doctrine, and doctrine enables us to judge of
miracles.
There are false miracles and true. There must be a distinction, in order to know them; otherwise
they would be useless. Now they are not useless; on the contrary, they are fundamental. Now the
rule which is given to us must be such that it does not destroy the proof which the true miracles
give of the truth, which is the chief end of the miracles.
Moses has given two rules: that the prediction does not come to pass (Deut. 18.), and that they do
not lead to idolatry (Deut. 13.); and Jesus Christ one.
If doctrine regulates miracles, miracles are useless for doctrine.
If miracles regulate...
Objection to the rule.--The distinction of the times. One rule during the time of Moses, another at
present.
804. Miracle.--It is an effect, which exceeds the natural power of the means which are employed
for it; and what is not a miracle is an effect, which does not exceed the natural power of the means
which are employed for it. Thus, those who heal by invocation of the devil do not work a miracle;
for that does not exceed the natural power of the devil. But...
805. The two fundamentals; one inward, the other outward; grace and miracles; both supernatural.
806. Miracles and truth are necessary, because it is necessary to convince the entire man, in body
and soul.
807. In all times, either men have spoken of the true God, or the true God has spoken to men.
808. Jesus Christ has verified that He was the Messiah, never in verifying His doctrine by
Scripture and the prophecies, but always by His miracles.
He proves by a miracle that He remits sins.
Rejoice not in your miracles, said Jesus Christ, but because your names are written in heaven.
If they believe not Moses, neither will they believe one risen from the dead.
Nicodemus recognises by His miracles that His teaching is of God. Scimus quia venisti a Deo
magister; nemo enim potest haec signa facere quae tu facis nisi Deus fuerit cum eo.178 He
does not judge of the miracles by the teaching, but of the teaching by the miracles.
The Jews had a doctrine of God as we have one of Jesus Christ, and confirmed by miracles. They
were forbidden to believe every worker of miracles; and they were further commanded to have
recourse to the chief priests and to rely on them.
And thus, in regard to their prophets, they had all those reasons which we have for refusing to
believe the workers of miracles.
And yet they were very sinful in rejecting the prophets and Jesus Christ because of their miracles;
and they would not have been culpable, if they had not seen the miracles. Nisi fecissem...
peccatum non haberent.[179] Therefore all belief rests upon miracles.
Prophecy is not called miracle; as Saint John speaks of the first miracle in Cana and then of what
Jesus Christ says to the woman of Samaria, when He reveals to her all her hidden life. Then He
heals the centurion's son; and Saint John calls this "the second miracle."
809. The combinations of miracles.
810. The second miracle can suppose the first, but the first cannot suppose the second.
811. Had it not been for the miracles, there would have been no sin in not believing in Jesus
Christ.
812. "I should not be a Christian, but for the miracles," said Saint Augustine.
813. Miracles.--How I hate those who make men doubt of miracles! Montaigne speaks of them
as he should in two places. In one, we see how careful he is; and yet, in the other, he believes and
makes sport of unbelievers.
However it may be, the Church is without proofs if they are right.
814. Montaigne against miracles.
Montaigne for miracles.
815. It is not possible to have a reasonable belief against miracles.
816. Unbelievers the most credulous. They believe the miracles of Vespasian, in order not to
believe those of Moses.
817. Title: How it happens that men believe so many liars, who say that they have seen miracles,
and do not believe any of those who say that they have secrets to make men immortal, or restore
youth to them.--Having considered how it happens that so great credence is given to so many
impostors, who say they have remedies, often to the length of men putting their lives into their
hands, it has appeared to me that the true cause is that there are true remedies. For it would not
be possible that there should be so many false remedies and that so much faith should be placed in
them, if there were none true. If there had never been any remedy for any in, and all ills had been
incurable, it is impossible that men should have imagined that they could give remedies, and still
more impossible that so many others should have believed those who boasted of having remedies;
in the same way as did a man boast of preventing death, no one would believe him, because there
is no example of this. But as there were a number of remedies found to be true by the very
knowledge of the greatest men, the belief of men is thereby induced; and, this being known to be
possible, it has been therefore concluded that it was. For people commonly reason thus: "A thing
is possible, therefore it is"; because the thing cannot be denied generally, since there are particular
effects which are true, the people, who cannot distinguish which among these particular effects are
true, believe them all. In the same way, the reason why so many false effects are credited to the
moon is that there are some true, as the tide. |
