Pensées — Blaise Pascal

Pensées

Blaise Pascal · Licencia: Public domain · Fuente

• That temporal goods are false, and that the true good is to be united to God. _Psalm_ cxliii, 15. SECTION IX · ¶1804
• That their feasts are displeasing to God. _Amos_ v, 21. SECTION IX · ¶1805
• That the sacrifices of the Jews displeased God. _Isaiah_ lxvi. 1-3; i, II; _Jer._ vi, 20; David, _Miserere._--Even on the part of the good, _Expectavi_. _Psalm_ xlix, 8, 9, 10, 11, 12, 13 and 14. SECTION IX · ¶1806
• That He has established them only for their hardness. _Micah_, admirably, vi; 1 _Kings_ xv, 22; _Hosea_ vi, 6. SECTION IX · ¶1807
• That the sacrifices of the Gentiles will be accepted of God, and that God will take no pleasure in the sacrifices of the Jews. _Malachi_ i, II. SECTION IX · ¶1808
• That God will make a new covenant with the Messiah, and the old will be annulled. _Jer._ xxxi, 31. _Mandata non bona. Ezek._ SECTION IX · ¶1809
• That the old things will be forgotten. _Isaiah_ xliii, 18, 19; lxv 17, 10. SECTION IX · ¶1810
• That the Ark will no longer be remembered. _Jer._ iii, 15, 16. SECTION IX · ¶1811
• That the temple should be rejected. _Jer._ vii, 12, 13, 14. SECTION IX · ¶1812
• That the sacrifices should be rejected, and other pure sacrifices established. _Malachi_ i, II. SECTION IX · ¶1813
• That the order of Aaron's priesthood should be rejected, and that of Melchizedek introduced by the Messiah. _Ps. Dixit Dominus._ SECTION IX · ¶1814
• That this priesthood should be eternal. _Ibid._ SECTION IX · ¶1815
• That Jerusalem should be rejected, and Rome admitted. _Ps. Dixit Dominus._ SECTION IX · ¶1816
• That the name of the Jews should be rejected, and a new name given. _Isaiah_ lxv, 15. SECTION IX · ¶1817
• That this last name should be more excellent than that of the Jews, and eternal. _Isaiah_ lvi, 5. SECTION IX · ¶1818
• That the Jews should be without prophets (Amos), without a king, without princes, without sacrifice, without an idol. SECTION IX · ¶1819
• That the Jews should nevertheless always remain a people. _Jer._ xxxi, 36. SECTION IX · ¶1820
• _Republic._--The Christian republic--and even the Jewish--has only had God for ruler, as Philo the Jew notices, _On Monarchy_. SECTION IX · ¶1822
• When they fought, it was for God only; their chief hope was in God only; they considered their towns as belonging to God only, and kept them for God. 1 _Chron._ xix, 13. SECTION IX · ¶1823
• _Gen._ xvii, 7. _Statuam pactum meum inter me et te fœdere sempiterno ... ut sim Deus tuus...._ SECTION IX · ¶1825
• _Et tu ergo custodies pactum meum._ SECTION IX · ¶1826
• The Greeks and Latins then set up false deities; the poets made a hundred different theologies, while the philosophers separated into a thousand different sects; and yet in the heart of Judæa there were always chosen men who foretold the coming of this Messiah, which was known to them alone. SECTION IX · ¶1830
• Whatever may be said, it must be admitted that the Christian religion has something astonishing in it. Some will say, "This is because you were born in it." Far from it; I stiffen myself against it for this very reason, for fear this prejudice bias me. But although I am born in it, I cannot help finding it so. SECTION IX · ¶1835
• I see the Christian religion founded upon a preceding religion, and this is what I find as a fact. SECTION IX · ¶1844
• But, in thus considering this changeable and singular variety of morals and beliefs at different times, I find in one corner of the world a peculiar people, separated from all other peoples on earth, the most ancient of all, and whose histories are earlier by many generations than the most ancient which we possess. SECTION IX · ¶1847
• _Advantages of the Jewish people._--In this search the Jewish people at once attracts my attention by the number of wonderful and singular facts which appear about them. SECTION IX · ¶1851
• This family, or people, is the most ancient within human knowledge, a fact which seems to me to inspire a peculiar veneration for it, especially in view of our present inquiry; since if God had from all time revealed Himself to men, it is to these we must turn for knowledge of the tradition. SECTION IX · ¶1853
• The book which contains this law, the first of all, is itself the most ancient book in the world, those of Homer, Hesiod, and others, being six or seven hundred years later. SECTION IX · ¶1857
• The creation and the deluge being past, and God no longer requiring to destroy the world, nor to create it anew, nor to give such great signs of Himself, He began to establish a people on the earth, purposely formed, who were to last until the coming of the people whom the Messiah should fashion by His spirit. SECTION IX · ¶1859
• Joseph folds his arms, and prefers the younger.[225] SECTION IX · ¶1864
• Why should Moses make the lives of men so long, and their generations so few? SECTION IX · ¶1866
• Because it is not the length of years, but the multitude of generations, which renders things obscure. For truth is perverted only by the change of men. And yet he puts two things, the most memorable that were ever imagined, namely, the creation and the deluge, so near that we reach from one to the other. SECTION IX · ¶1867
• Shem, who saw Lamech, who saw Adam, saw also Jacob, who saw those who saw Moses; therefore the deluge and the creation are true. This is conclusive among certain people who understand it rightly. SECTION IX · ¶1869
• I believe that Joshua was the first of God's people to have this name, as Jesus Christ was the last of God's people. SECTION IX · ¶1873
• _Antiquity of the Jews._--What a difference there is between one book and another! I am not astonished that the Greeks made the Iliad, nor the Egyptians and the Chinese their histories. SECTION IX · ¶1875
• Every history which is not contemporaneous, as the books of the Sibyls and Trismegistus,[226] and so many others which have been believed by the world, are false, and found to be false in the course of time. It is not so with contemporaneous writers. SECTION IX · ¶1877
• There is a great difference between a book which an individual writes, and publishes to a nation, and a book which itself creates a nation. We cannot doubt that the book is as old as the people. SECTION IX · ¶1878
• Josephus hides the shame of his nation. SECTION IX · ¶1880
• Moses does not hide his own shame. SECTION IX · ¶1881
• _Quis mihi det ut omnes prophetent?_[227] SECTION IX · ¶1882

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