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riporoporre l'equazione IP = dato personale
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they have said of Jesus Christ.
598. It is not by that which is obscure in Mahomet, and which may be
interpreted in a mysterious sense, that I would have him judged, but by what
is clear, as his paradise and the rest. In that he is ridiculous. And since
what is clear is ridiculous, it is not right to take his obscurities for
mysteries.
It is not the same with the Scripture. I agree that there are in it
obscurities as strange as those of Mahomet; but there are admirably clear
passages, and the prophecies are manifestly fulfilled. The cases are,
therefore, not on a par. We must not confound and put on one level things
which only resemble each other in their obscurity, and not in the clearness,
which requires us to reverence the obscurities.
599. The difference between Jesus Christ and Mahomet.--Mahomet was not
foretold; Jesus Christ was foretold.
Mahomet slew; Jesus Christ caused His own to be slain.
Mahomet forbade reading; the Apostles ordered reading.
In fact, the two are so opposed that, if Mahomet took the way to succeed
from a worldly point of view, Jesus Christ, from the same point of view,
took the way to perish. And instead of concluding that, since Mahomet
succeeded, Jesus Christ might well have succeeded, we ought to say that,
since Mahomet succeeded, Jesus Christ should have failed.
600. Any ma

strong point of the dogmatists, namely, that, speaking in
good faith and sincerely, we cannot doubt natural principles. Against this
the sceptics set up in one word the uncertainty of our origin, which
includes that of our nature. The dogmatists have been trying to answer this
objection ever since the world began.
So there is open war among men, in which each must take a part and side
either with dogmatism or scepticism. For he who thinks to remain neutral is
above all a sceptic. This neutrality is the essence of the sect; he who is
not against them is essentially for them. In this appears their advantage.
They are not for themselves; they are neutral, indifferent, in suspense as
to all things, even themselves being no exception.
What, then, shall man do in this state? Shall he doubt everything? Shall he
doubt whether he is awake, whether he is being pinched, or whether he is
being burned? Shall he doubt whether he doubts? Shall he doubt whether he
exists? We cannot go so far as that; and I lay it down as a fact that there
never has been a real complete sceptic. Nature sustains our feeble reason
and prevents it raving to this extent.
Shall he, then, say, on the contrary, that he certainly possesses truth--he
who, when pressed ever so little, can show no title to it and is forced to
let go his hold?
What a chimera, then, is man! What a novelty! What a monster, what a chaos,
what a contradiction, what a prodigy! Judge of all things, imbecile worm of
th

not enough that there should
be prophets; their prophets must be kept above suspicion. Now, etc.
750. If the Jews had all been converted by Jesus Christ, we should have none
but questionable witnesses. And if they had been entirely destroyed, we
should have no witnesses at all.
751. What do the prophets say of Jesus Christ? That He will be clearly God?
No; but that He is a God truly hidden; that He will be slighted; that none
will think that it is He; that He will be a stone of stumbling, upon which
many will stumble, etc. Let people then reproach us no longer for want of
clearness, since we make profession of it.
But, it is said, there are obscurities. And without that, no one would have
stumbled over Jesus Christ, and this is one of the formal pronouncements of
the prophets: Excaeca...[148]
752. Moses first teaches the Trinity, original sin, the Messiah.
David: a great witness; a king, good, merciful, a beautiful soul, a sound
mind, powerful. He prophesies, and his wonder comes to pass. This is
infinite.
He had only to say that he was the Messiah, if he had been vain; for the
prophecies are clearer about him than about Jesus Christ. And the same with
Saint John.
753. Herod was believed to be the Messiah. He had taken away the sceptre
from Judah but he was not of Judah. This gave rise to a considerable sect.
Curse of the Greeks upon those who count three periods of time.
In what way should the Messiah come, seeing that through Him the sceptre was
to be eternally in Judah and at His coming the sceptre was to be tak

and the fair foolishly fight as to who shall be master,
for their mastery is of different kinds. They do not understand one another,
and their fault is the desire to rule everywhere. Nothing can effect this,
not even might, which is of no use in the kingdom of the wise, and is only
mistress of external actions.
Tyranny--... So these expressions are false and tyrannical: "I am fair,
therefore I must be feared. I am strong, therefore I must be loved. I am...
Tyranny is the wish to have in one way what can only be had in another. We
render different duties to different merits; the duty of love to the
pleasant; the duty of fear to the strong; duty of belief to the learned.
We must render these duties; it is unjust to refuse them, and unjust to ask
others. And so it is false and tyrannical to say, "He is not strong,
therefore I will not esteem him; he is not able, therefore I will not fear
him."
333. Have you never seen people who, in order to complain of the little fuss
you make about them, parade before you the example of great men who esteem
them? In answer I reply to them, "Show me the merit whereby you have charmed
these persons, and I also will esteem you."
334. The reason of effects.--Lust and force are the source of all our
actions; lust causes voluntary actions, force involuntary ones.
335. The reason of effects.--It is, then, true to