Blaise Pascal was one of that great company of Scientists and mathematicians who laid the foundation of modern science in the 17th century-" the century of genius." Pascal wrote a treatise on sound at the age of twelve, another on conic sections at sixteen, and most of his mathematical works by the time he was twenty-six. But, here we shall consider the background of Pascal's religious thought. The main influence under which he fell was Jansenism, a French Catholic movement which emphasized personal religious experience, especially the sudden conversion which it believed brings the soul into direct relation with God. Pascal's family was Jansenist and he came under the tutelage of certain confessors at the convent of Port Royal, a famous Jansenist center.
In 1654 Pascal had a religious experience, usually referred to as his " Conversion." Some stories associate this with a near escape from death . From that time on, Pascal devoted himself to religious meditation and concerns. He became closely associated with Port royal and took the side of Jansenist in their controversy with the Jesuits. He wrote ( anonymously) the scathing "Provincial Letters" as apart of this struggle. (Jansenist doctrines were declared heretical by papal decrees in 1653 and 1713.) It is characteristic of Pascal that personal experience, rather than philosophical speculation., was the basis for his religious meditations. At the moment of his "conversion" experience he wrote down his thoughts on a scrap of parchment. THIS CONFESSION, CALLED " THE MEMORIAL," WAS FOUND AFTER HIS DEATH, WAS SEWN INTO THE LINING OF HIS DOUBLET. He carried it on his person all the time. Here it is in full:
The year of grace 1684.
Monday, November 23rd, day of St. Clement,
Pope and Martyr, and others in Martyrology.
Eve of St. Chrysogonous, martyr, and others.
From about half past ten at night to about
Half past twelve.
Fire.
God of Abraham, God of Isaac, God of Jacob,
Not of the philosophers, and the men of science,
Certainly, Certainly, feeling, Joy, Peace,
God of Jesus Christ.
deum et deum vestrum.
Thy God shall be my God.
Forgetfulness of the world and of all apart from God.
He can be found only by the ways taught in the Gospel.
O religious Father, the world has not known thee.
Joy, Joy, Joy, tears of Joy.
I have separated myself rom him.
dereliquerunt me fontem quae vivae.
Will thou leave me, O my God?
May I not be separated from him for ever.
This is life eternal that they may know thee
the only true God and Jesus Christ whom thou
sent.
Jesus Christ,
Jesus Christ,
I have separated myself from him; I have
fled, renounced, crucified him
May I never be separated from him.
He maintains himself in me only in the ways
taught in the Gospel.
The phrase " God of Abraham, God of Isaac, God of Jacob,
Not of the Philosophers," has thundered down the ages and is still
the subject of discussion. You will note in this reading that Pascal rejects the reasons of the intellect in favor of the reason on the hearts.
Pascal says that man is miserable without God, he must seek him in order to attain eternal life. First he must admit his misery and his need, then seek him in order to attain eternal life. First he must admit his misery and his need, and then seek with all his heart. The worst form of misery is the unconscious and indifferent state of those who do not care about being cut off from God and do nothing to attain salvation. Like his fellow spirit Soren Kierkegaard, Pascal saw the worst form of despair in the unconscious type which hides itself by attaching infinite importance and anxiety to the trifles- the passing show.
There are only three kinds of persons; those who serve God, having found him; others who are occupied in seeking him and have not found him, while the remainder live without seeking him and with out having found him. The first are reasonable and happy, the last are foolish and unhappy; and those between are unhappy and reasonable. The attitude of the last group, for Paschal, betrays a lack of virtue as well as reason. No one would trust a person like that in the ordinary affairs of life says Paschal. He gives doubters the classical advice to abate their passions, renounce pleasures, and hunger after righteousness. He harps on the transitoriness of life before the vast infinity of eternity which will see us " either annihilated or unhappy forever.
How stupid of man to think only of the moment's satisfaction and forget the ultimate end of life!
Between us and heaven or hell there is only life, which is the frailest thing in the world.
Now lets look at his terrible version of the "Confession" of the indifferent doubter:
" I know not who put me in this world, nor what the world is, nor what I myself am. I am in terrible ignorance of everything. I know not what my body is, nor my senses, nor my soul, not even that part of me which thinks what I say, which reflects on all and on itself , and knows itself no more than the rest. I see the those frightful spaces of the universe which surround me, and I find myself tied to one corner of this vast expanse, without knowing why I am put in this place rather than in another, nor why the short time which is given to me to live assigned. All I know is that I must soon die, which I can't escape. "As I know not whence I come, so I know not whither I go. I know only that, in leaving this world, I fall ever either into annihilation or into the hands of a angry God, without knowing to which of these two states I shall be forever assigned. Such is my state, full of weakness and uncertainty. And from all this I conclude that I ought to spend all the days of my life without caring to inquire into what must happen to me. Perhaps I might find a solution in my doubts, but I will not take the trouble, nor take a step to seek it; and after treating with scorn those who are concerned with this care. I will go without foresight and without fear to try the great event, and let myself be led carelessly to death, uncertain of the eternity of my future state. What of the honest doubter who seeks?
How is he to find God? Hobbes the 17th century philosopher, we recall, made authority and established tradition the ultimate guide in religious matters. But, Paschal is talking inner belief, not merely words and actions. He counsels us not to rely on authority, tradition, or the common view.
I admire the boldness with which these infidels undertake to speak of God. Their first chapter is to prove divinity from the words of nature. Paschal is astonished at their enterprise, if they were addressing their argument to the faithful; for it is certain, that those who have living faith in their hearts see at once that all existence is none other than the work of God.
Like Luther, Paschal revives the notion of the "hidden" God, not evident in nature, reason, or history, and knowable only to the pure of heart.
Even the visible signs of his presence in the "Church" are so disguised " that he will only be perceived by those who seek him with heir heart.
Indeed, it is good that he has not revealed himself to the haughty sages, (Philosophers) unworthy to know so " Holy" a God. Their only two kinds of persons who know him; those with a humble heart, and those who love lowliness, whatever kind of intellect they may have, high or low; and those who have sufficient understanding to see the truth.
Man can only know the hidden God. " Only through Jesus Christ, whom without all communion with God is cut of.
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