Been looking at Blaise Pascal. As the introduction said, [m]uch of the theological argument implied in these utterances has little appeal to the modern mind, but the acuteness of the observation of human life, the subtlety of the reasoning, the combination of precision and fervid imagination in the expression, make this a book to which the discerning mind can return again and again for insight and inspiration.
I am humbled by the fact that the man lived over three hundred fifty years ago and died short of his fortieth birthday. I'm sure this is old hat for seminarians, philosophers and other scholars. But I find some of it is as fresh as the morning news. One of the rewards for not being overly well-read.
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. It is like a nation which we have provoked, but meet again after two generations. They are still Frenchmen, but not the same.
Here is part of an essay on Pascal that sounds very much like an argument for -- please excuse the phrase -- a purpose-driven life. As I said, this looks pretty fresh to me.
In his analysis of man, Pascal focuses on two very contradictory sides of fallen human nature. Man is both noble and wretched. Noble, because he is created in God's image; wretched, because he is fallen and alienated from God. In one of his more passionate notes, Pascal says this:
What kind of freak is man! What a novelty he is, how absurd he is, how chaotic and what a mass of contradictions, and yet what a prodigy! He is judge of all things, yet a feeble worm. He is repository of truth, and yet sinks into such doubt and error. He is the glory and the scum of the universe!
Furthermore, Pascal says, we know that we are wretched. But it is this very knowledge that shows our greatness.
Pascal says it's important to have a right understanding of ourselves. He says "it is equally dangerous for man to know God without knowing his own wretchedness, and to know his own wretchedness without knowing the Redeemer who can free him from it." Thus, our message must be that "there is a God whom men can know, and that there is a corruption in their nature which renders them unworthy of Him." This prepares the unbeliever to hear about the Redeemer who reconciles the sinner with the Creator.
Pascal says that people know deep down that there is a problem, but we resist slowing down long enough to think about it. He says:
Man finds nothing so intolerable as to be in a state of complete rest, without passions, without occupation, without diversion, without effort. Then he faces his nullity, loneliness, inadequacy, dependence, helplessness, emptiness. And at once there wells up from the depths of his soul boredom, gloom, depression, chagrin, resentment, despair.
Pascal says there are two ways people avoid thinking about such matters: diversion and indifference. Regarding diversion, he says we fill up our time with relatively useless activities simply to avoid facing the truth of our wretchedness. "The natural misfortune of our mortality and weakness is so miserable," he says, "that nothing can console us when we really think about it. . . . The only good thing for man, therefore, is to be diverted so that he will stop thinking about his circumstances." Business, gambling, and entertainment are examples of things which keep us busy in this way.
The other response to our condition is indifference. The most important question we can ask is What happens after death? Life is but a few short years, and death is forever. Our state after death should be of paramount importance, shouldn't it? But the attitude people take is this:
Just as I do not know where I came from, so I do not know where I am going. All I know is that when I leave this world I shall fall forever into oblivion, or into the hands of an angry God, without knowing which of the two will be my lot for eternity. Such is my state of mind, full of weakness and uncertainty. The only conclusion I can draw from all this is that I must pass my days without a thought of trying to find out what is going to happen to me.
Pascal is appalled that people think this way, and he wants to shake people out of their stupor and make them think about eternity. Thus, the condition of man is his starting point for moving people toward a genuine knowledge of God.