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must get an easier belief, which is that of custom, which,
without violence, without art, without argument, makes us believe things and
inclines all our powers to this belief, so that our soul falls naturally
into it. It is not enough to believe only by force of conviction, when the
automaton is inclined to believe the contrary. Both our parts must be made
to believe, the mind by reasons which it is sufficient to have seen once in
a lifetime, and the automaton by custom, and by not allowing it to incline
to the contrary. Inclina cor meum, Deus.36
The reason acts slowly, with so many examinations and on so many principles,
which must be always present, that at every hour it falls asleep, or
wanders, through want of having all its principles present. Feeling does not
act thus; it acts in a moment, and is always ready to act. We must then put
our faith in feeling; otherwise it will be always vacillating.
253. Two extremes: to exclude reason, to admit reason only.
254. It is not a rare thing to have to reprove the world for too much
docility. It is a natural vice like credulity, and as pernicious.
Superstition.
255. Piety is different from superstition.
To carry piety as far as superstition is to destroy it.
The heretics reproach us for this superstitious submission. This is to do
what they reproach us for...
Infidelity, not to believe in the Eucharist, because it is not seen.
Superstition to believe propositions. Faith, etc.
256. I say there are few true Christians, even as regards faith. There are
many who believe but from superstition. There are many who do not believe
solely from wickedness. Few are between the two.
In this I do not include those who are of truly pious character, nor all
those who believe from a feeling in their heart.
257. There are only three kinds of persons; those who serve God, having
fou
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