The cost of indifference

Thinking again about this campaign on the part of a group that calls itself the American Humanist Association to propagate their opinions as mainstream while denigrating the Judaeo-Christian ethos, I picked up a little book that is always at hand, Pensées by Blaise Pascal. Whenever I think of humanism, I think of Pascal, for not only was he a prodigious mathematician, physicist, inventor and writer, but he was also an outstanding example of a Christian humanist. Yes, there was and is such a thing, and I certainly hope that I am one. I try to be.

Where I opened Pensées at random and started reading was a passage that represented the thought process of a man indifferent to God, and what Pascal had to say about him. This is Pascal at his densest—what I mean is, it's hard to read him because he says more than the words say on the surface, and it's all so true. He doesn't quote scripture in this passage, which is unusual, as his Pensées is a treasure trove of biblical texts and rambling thoughts about them, but a true disciple of Jesus he was, and he was found at his death to have been carrying his handwritten testimony of his saving encounter with Christ sewn into the lining of the jacket he always wore.
I can relate to that.

Here is the passage, which I would call, The cost of indifference.
People haven't changed much in three hundred years.
Do you know anyone who could be saying this today? I do.

‘I do not know who put me in the world, nor what the world is, nor what I am myself. I am terribly ignorant about everything.

‘I do not know what my body is, or my senses, or my soul, or even that part of me which thinks what I am saying, which reflects about everything, and about itself, and does not know itself any better than it knows anything else.

‘I see the terrifying spaces of the universe hemming me in, and I find myself attached to one corner of this vast expanse without knowing why I have been put in this place rather than that, or why the brief span of life allotted to me should be assigned to one moment rather than another of all the eternity which went before me and all that which will come after me.

‘I see only infinity on every side, hemming me in like an atom or like the shadow of a fleeting instant. All I know is that I must soon die, but what I know least about is this very death which I cannot evade.

‘Just as I do not know whence I come, so I do not know whither I am going. All I know is that when I leave this world I shall fall for ever into nothingness or into the hands of a wrathful God, but I do not know which of these two states is to be my eternal lot.
Such is my state, full of weakness and uncertainty.

‘And my conclusion from all this is that I must pass my days without a thought of seeking what is to happen to me.

‘Perhaps I might find some enlightenment in my doubts, but I do not want to take the trouble, nor take a step to look for it:
And afterwards, as I sneer at those who are striving to this end—whatever certainty they have should arouse despair rather than vanity—I will go without fear or foresight to face so momentous an event, and allow myself to be carried off limply to my death, uncertain of my future state for all eternity.’

Who would wish to have as a friend a man who argued like that?
Who would choose him from among others as a confidant in his affairs?
Who would resort to him in adversity?
To what use in life could he possibly be turned?

It is truly glorious for religion to have such unreasonable men as enemies:
Their opposition represents so small a danger that it serves on the contrary to establish the truths of religion.

For the Christian faith consists almost wholly in establishing these two things:
The corruption of nature and the redemption of Christ.

Now, I maintain that, if they do not serve to prove the truth of the redemption by the sanctity of their conduct, they do at least admirably serve to prove the corruption of nature by such unnatural sentiments.

Nothing is so important to man as his state: nothing more fearful than eternity.
Thus the fact that there exist men who are indifferent to the loss of their being and the peril of an eternity of wretchedness is against nature.

With everything else they are quite different; they fear the most trifling things, foresee and feel them; and the same man who spends so many days and nights in fury and despair at losing some office or at some imaginary affront to his honor is the very one who knows that he is going to lose everything through death but feels no anxiety nor emotion.

It is a monstrous thing to see one and the same heart at once so sensitive to minor things and so strangely insensitive to the greatest.