He who cannot believe is cursed, for he reveals by his unbelief that God has not chosen to give him grace.
We run heedlessly into the abyss after putting something in front of us to stop us from seeing it.
The greatness of man is so evident that it is even proved by his wretchedness. For what in animals is nature, we call in man wretchedness--by which we recognize that, his nature being now like that of animals, he has fallen from a better nature which once was his.
Two things control men's nature, instinct and experience.
The incredulous are the more credulous. They believe the miracles of Vespasian that they may not believe those of Moses. [Fr., Incredules les plus credules. Ils croient les miracle de Vespasien, pour ne pas croire ceux de Moise.]
Christian piety annihilates the egoism of the heart; worldly politeness veils and represses it.
One must have deeper motives and judge everything accordingly, but go on talking like an ordinary person.
Whilst in speaking of human things, we say that it is necessary to know them before we love can them. The saints on the contrary say in speaking of divine things that it is necessary to love them in order to know them, and that we only enter truth through charity.
When we see a natural style, we are astonished and charmed; for we expected to see an author, and we find a person.
All human evil comes from a single cause, man's inability to sit still in a room.
Bless yourself with holy water, have Masses said, and so on; by a simple and natural process this will make you believe, and will dull you - will quiet your proudly critical intellect.
Those who are clever in imagination are far more pleased with themselves than prudent men could reasonably be.
We run carelessly to the precipice, after we have put something before us to prevent us seeing it.
The least movement is of importance to all nature. The entire ocean is affected by a pebble.
The principles of pleasure are not firm and stable. They are different in all mankind, and variable in every particular with such a diversity that there is no man more different from another than from himself at different times.
Nothing is so important to man as his own state; nothing is so formidable to him as eternity. And thus it is unnatural that thereshould be men indifferent to the loss of their existence and to the perils of everlasting suffering.
We never live, but we hope to live; and as we are always arranging to be happy, it must be that we never are so.
Man lives between the infinitely large and the infinitely small.
Vanity is so secure in the heart of man that everyone wants to be admired: even I who write this, and you who read this.
Jesus is the God whom we can approach without pride and before whom we can humble ourselves without despair.
Time heals griefs and quarrels, for we change and are no longer the same persons. Neither the offender nor the offended are any more themselves.
God only pours out his light into the mind after having subdued the rebellion of the will by an altogether heavenly gentleness which charms and wins it.
One has followed the other in an endless circle, for it is certain that as man's insight increases so he finds both wretchedness and greatness within himself. In a word man knows he is wretched. Thus he is wretched because he is so, but he is truly great because he knows it.
Those who do not hate their own selfishness and regard themselves as more important than the rest of the world are blind because the truth lies elsewhere
I feel engulfed in the infinite immensity of spaces whereof I know nothing, and which know nothing of me, I am terrified The eternal silence of these infinite spaces alarms me.
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