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51 pages 1 hour read

Blaise Pascal

Pensées

Nonfiction | Book | Adult | Published in 1670

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Section 3Chapter Summaries & Analyses

Section 3: “Miracles”

Series XXXII-XXXIV Summary

Series XXXII represents an exchange between Pascal and the theologian Martin de Barcos. Pascal asks de Barcos questions concerning miracles, and de Barcos’s answers are given in the bracketed text.

Pascal defines a miracle as “an effect exceeding the natural powers of the means employed” (275). Pascal argues that miracles are “fundamental” for establishing the basis for faith because the “whole man,” both body and soul, must be convinced of the truths of the faith. Indeed, earlier in the book he had argued that absent miracles, Jesus’s contemporaries would not have been at fault for not believing he was the Messiah.

However, true miracles exist alongside events that seem to be miracles but are not, and there must be a sign or criterion by which the true miracles may be recognized. Further, true miracles cannot be performed by “false Christians” and those opposed to Christ and the Church—in the most extreme form, the Antichrist. Miracles are always on the side of the truth and are meant to confirm true beliefs.

Many of the remaining fragments deal with contemporary issues in theology. Fragments 902–904 include comments on controversies involving the Jansenists and Jesuits (See: Background).

In 902, Pascal sides with the Port Royal community against those who claim that it is sliding into heresy. In 904, he attacks the Jesuits for their use of “calumny” against him and for moral dishonesty. Pascal defends a healthy fear of God based on faith, rather than a “superstitious” and over-scrupulous fear based on a lack of faith. Finally, he defends the idea that Christ died to redeem all human beings, not just some—thus implying a critique of the Calvinist doctrine of predestination.

Section 3 Analysis

Section 3 consists of various fragments about miracles, intended for Pascal’s treatise. Pascal argues that miracles are fundamental to Christianity, once more invoking The Importance and Limitations of Reason, as miracles seem to defy all rational thought and knowledge. However, miracles exist for the sake of religious teaching, not vice versa. A miracle that is authentic could not possibly stand against the true church. This principle would rule out the possibility of true miracles being performed by heretics or by the Antichrist. The test for an authentic miracle, then, is whether it supports the church and established religious teaching.

Pascal is writing in favor of the existence of miracles, and their importance in the scheme of religion, against the secular intellectual tendency to disbelieve miracles and regard them as no more than a fictitious superstition. Pascal emphasizes that miracles played an important role in Jesus’s ministry and served as proof of his divinity; thus, miracles, when they occur in the present day, are also valid signs serving to confirm the presence of the divine.

The question of miracles touched Pascal in a particularly personal way because he himself experienced an occurrence believed to be miraculous. In 1656 a religious relic, a thorn claimed to belong to the crown of thorns worn by Jesus at the Crucifixion, was received by the Port Royal monastery. Pascal’s niece, who suffered from a tumor around her eye, was put forward to receive a healing prick from the thorn; soon after, her eye completely healed. This event was taken as a sign of divine favor by the Jansenist community and confirmed Pascal’s own belief in miracles, which would figure importantly in the Pensées.

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