LITMIR.BIZ

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refinements. It is recognised in Christian theology—and indeed on a lower plane it is recognised by all men in affairs of daily life—that freewill or the natural effort and ability of the individual man, and also supernatural grace, a gift accorded we know not quite how, are both required, in co-operation, for salvation. Though numerous theologians have set their wits at the problem, it ends in a mystery which we can perceive but not finally decipher. At least, it is obvious that, like any doctrine, a slight excess or deviation to one side or the other will precipitate a heresy. The Pelagians, who were refuted by St. Augustine, emphasised the efficacy of human effort and belittled the importance of supernatural grace. The Calvinists emphasised the degradation of man through Original Sin, and considered mankind so corrupt that the will was of no avail; and thus fell into the doctrine of predestination. It was upon the doctrine of grace according to St. Augustine that the Jansenists relied; and the Augustinus of Jansenius was presented as a sound exposition of the Augustinian views.

      Such heresies are never antiquated, because they forever assume new forms. For instance, the insistence upon good works and "service" which is preached from many quarters, or the simple faith that any one who lives a good and useful life need have no "morbid" anxieties about salvation, is a form of Pelagianism. On the other hand, one sometimes hears enounced the view that it will make no real difference if all the traditional religious sanctions for moral behaviour break down, because those who are born and bred to be nice people will always prefer to behave nicely, and those who are not will behave otherwise in any case: and this is surely a form of predestination—for the hazard of being born a nice person or not is as uncertain as the gift of grace.

      It is likely that Pascal was attracted as much by the fruits of Jansenism in the life of Port-Royal as by the doctrine itself. This devout, ascetic, thoroughgoing society, striving heroically in the midst of a relaxed and easy-going Christianity, was formed to attract a nature so concentrated, so passionate, and so thoroughgoing as Pascal's. But the insistence upon the degraded and helpless state of man, in Jansenism, is something also to which we must be grateful, for to it we owe the magnificent analysis of human motives and occupations which was to have constituted the early part of his book. And apart from the Jansenism which is the work of a not very eminent bishop who wrote a Latin treatise which is now unread, there is also, so to speak, a Jansenism of the individual biography. A moment of Jansenism may naturally take place, and take place rightly, in the individual; particularly in the life of a man of great and intense intellectual powers, who cannot avoid seeing through human beings and observing the vanity of their thoughts and of their avocations, their dishonesty and self-deceptions, the insincerity of their emotions, their cowardice, the pettiness of their real ambitions. Actually, considering that Pascal died at the age of thirty-nine, one must be amazed at the balance and justice of his observations; much greater maturity is required for these qualities, than for any mathematical or scientific greatness. How easily his brooding on the misery of man without God might have encouraged in him the sin of spiritual pride, the concupiscence de l'esprit, and how fast a hold he has of humility!

And although Pascal brings to his work the same powers which he exerted in science, it is not as a scientist that he presents himself. He does not seem to say to the reader: I am one of the most distinguished scientists of the day; I understand many matters which will always be mysteries to you, and through science I have come to the Faith; you therefore who are not initiated into science ought to have faith if I have it. He is fully aware of the difference of subject-matter; and his famous distinction between the esprit de géométrie and the esprit de finesse is one to ponder over. It is the just combination of the scientist, the honnête homme, and the religious nature with a passionate craving for God, that makes Pascal unique. He succeeds where Descartes fails; for in Descartes the element of esprit de géométrie is excessive.[C] And in a few phrases about Descartes, in the present book, Pascal laid his finger on the place of weakness.

      He who reads this book will observe at once its fragmentary nature; but only after some study will perceive that the fragmentariness lies in the expression more than in the thought. The "thoughts" cannot be detached from each other and quoted as if each were complete in itself. Le cœur a ses raisons que la raison ne connaît point: how often one has heard that quoted, and quoted often to the wrong purpose! For this is by no means an exaltation of the "heart" over the "head," a defence of unreason. The heart, in Pascal's terminology, is itself truly rational if it is truly the heart. For him, in theological matters, which seemed to him much larger, more difficult, and more important than scientific matters, the whole personality is involved.

We cannot quite understand any of the parts, fragmentary as they are, without some understanding of the whole. Capital, for instance, is his analysis of the three orders: the order of nature, the order of mind, and the order of charity. These three are discontinuous; the higher is not implicit in the lower as in an evolutionary doctrine it would be.[D] In this distinction Pascal offers much about which the modern world would do well to think. And indeed, because of his unique combination and balance of qualities, I know of no religious writer more pertinent to our time. The great mystics like St. John of the Cross, are primarily for readers with a special determination of purpose; the devotional writers, such as St. François de Sales, are primarily for those who already feel consciously desirous of the love of God; the great theologians are for those interested in theology. But I can think of no Christian writer, not Newman even, more to be commended than Pascal to those who doubt, but who have the mind to conceive, and the sensibility to feel, the disorder, the futility, the meaninglessness, the mystery of life and suffering, and who can only find peace through a satisfaction of the whole being.

      T. S. Eliot.

Notes

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      [A] Cf. the use of the simile of the couvreur. For comparing parallel passages, the edition of the Pensées by Henri Massis (A la cité des livres) is better than the two-volume edition of Jacques Chevalier (Gabalda). It seems just possible that in the latter edition, and also in his biographical study (Pascal; by Jacques Chevalier, English translation, published by Sheed & Ward), M. Chevalier is a little over-zealous to demonstrate the perfect orthodoxy of Pascal.

[B] The great man of Port-Royal was of course Saint-Cyran, but any one who is interested will certainly consult, first of all, the book of Sainte-Beuve mentioned.

[C] For a brilliant criticism of the errors of Descartes from a theological point of view the reader is referred to Three Reformers by Jacques Maritain (translation published by Sheed & Ward).

[D] An important modern theory of discontinuity, suggested partly by Pascal, is sketched in the collected fragments of Speculations by T. E. Hulme (Kegan Paul).

      NOTE

      Passages erased by Pascal are enclosed in square brackets, thus []. Words, added or corrected by the editor of the text, are similarly denoted, but are in italics.

      It has been seen fit to transfer Fragment 514 of the French edition to the Notes. All subsequent Fragments have accordingly been renumbered.

SECTION I

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THOUGHTS ON MIND AND ON STYLE

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