The Thoughts of Blaise Pascal

by Blaise Pascal

It was impossible that in the time of Moses any should assert their faith in Antichrist, who was unknown to them, but it is easy in the time of Antichrist to believe in Jesus Christ, already known.

There is no reason to believe in Antichrist which there is not to believe in Jesus Christ, but there are reasons for believing in Jesus Christ, which do not exist for the other.

Title: How it happens that men believe so many liars, who say they have seen miracles, and do not believe any of those who say they have secrets to make men immortal or render them young again.—Having considered how it happens that men have believed so many impostors, who pretend they have remedies, often to the length of putting their lives into their hands, it appears to me that the true cause is that there are true remedies. For it would not be possible there should be so many false, to which so much credence is given, were there none true. Were there no remedy for any evil, and were all diseases incurable, it is impossible that men should ever have imagined that they could give remedies, and still more impossible that so many others should have believed those who boasted that they had them. Just as if a man boasted that he could prevent death, no one would believe him because there is no example of this. But as there are a number of remedies which are approved as true, even by the knowledge of the greatest men, the belief of men is thereby inclined; and since the thing was known to be possible, it has been therefore concluded that it was. For the public as a rule reasons thus: A thing is possible, therefore it is; because the thing cannot be denied generally, since there are particular effects which are true, the people, who cannot discriminate which among particular effects are true, believe them all. This is the reason that so many false effects are attributed to the moon, because there are some true, such as the tide.

It is the same with prophecies, miracles, divination by dreams, casting lots, etc. For if in all these matters nothing true had ever taken place, nothing of them had ever been believed; and so instead of concluding that there are no true miracles, because so many are false, we must on the contrary say that there are certainly true miracles because there are false, and that the false only exist because some are true. We must reason in the same way about Religion, for it would not be possible that men should have imagined so many false religions had there not been one that is true. The objection to this is that savages have a religion, but we answer that they have heard speak of the true, as appears by the deluge, circumcision, Saint Andrew's cross, etc.

Having considered how it comes that there are so many false miracles, false revelations, castings of lots, etc., it has appeared to me that the real cause is that there are true ones, for it would not be possible that there should be so many false miracles unless there were true, nor so many false revelations unless there were true, nor so many false religions unless there were one that is true. For if all this had never been, it is impossible that men should have imagined it, and still more impossible that so many others should have believed it. But as there have been very great things which are true and as they have been believed by great men; this impression has been produced, that almost everybody has been made capable of believing the false also; and thus instead of concluding that there are no true miracles since there are so many false, we must on the contrary say that there are true miracles since there are so many false, and that false miracles only exist for the reason that there are true; so also that there are false religions only because there is one that is true.—The objection to this is that savages have a religion. But this is because they have heard speak of the true, as appears by Saint Andrew's cross, the deluge, the circumcision, etc.—This comes from the fact that the spirit of man, finding itself inclined to that side by truth, becomes therefore susceptible of all the falsehoods of that....

I should not be a Christian were it not for the miracles, said Saint Augustine.

But for the miracles there would have been no sin in not believing in Jesus Christ.

It is not possible to believe reasonably against miracles.

Miracles have so great a force that it was needful that God should warn us not to credit them against him, clear as it may be that there is a God; without this they would have been able to disturb.

And thus so far from these passages, Deut. xiii., making against the authority of miracles, nothing more marks their force. The same with Antichrist; "to seduce if it were possible even the very elect."