Catholics From France

"Gilson criticizes attempts to trace Dante's position back to Thomism or Averroism. For St. Thomas, every hierarchy of dignity is at the same time a hierarchy of jurisdiction, while for Dante—except for God—a hierarchy of dignity is never the foundation of a hierarchy of jurisdiction, and this corresponds to Dante's specific philosophical problem, which is not so much to define the essence of philosophy as to determine functions and jurisdictions. The principle governing this determination is absolutely irreconcilable with Thomism. St. Thomas knows only one ultimate end: eternal bliss, which can only be attained through the Church; moreover, the spirituality of the ultimate end implies that between temporal and spiritual power there is a hierarchical subordination of the means to the end. For Dante, on the other hand, man can obtain, through the exercise of political virtues, a human happiness completely distinct from heavenly bliss, even if the latter represents a higher end. The thesis of the “duo ultima” legitimizes the complete distinction between the political order and the religious order, which is equally universal to that of the Church, but autonomous and pursuing an end of earthly happiness."

"Philosophy always buries its undertakers."

"I maintain, therefore, that just as there is in Cartesianism a methodical idealism, the kind that starts with nosse [knowing], there can be a methodical realism, the kind that starts with esse [being]."

"It is not that Dante intends to combat the cupiditas of the clergy in order to save the autonomy of the State; rather, “it is the struggle against cupiditas, the need to thoroughly permeate public life with religion, that leads him to distinguish between the orders.” In other words, the central point of his thinking, which leads him to overcome both Guelphism and Ghibellinism, is "the intuition of the concordance between the affirmation of the autonomy of the Empire, hitherto supported by heterodox thinkers, and that of the purification of the Church affirmed by spiritual writers," which is in line with what the best interpreter of Dante's philosophy, Étienne Gilson, defines as the singular and unique feature of his thought, irreducible to any source."

"Georges Bidault once said that a good diplomatic agreement was one with which all parties were equally dissatisfied."

"The weak have one weapon: the errors of those who think they are strong."

"Music is motion from nonrest to rest."

"I find him interesting, especially when played by Yvonne Loriod. The works of his I've heard often start magnificantly, but their initial promise is never realized, and you get these sugar-water climaxes that I can't stand. Splendid ideas, then suddenly Gershwin, cloying sweetness! Having said that, I like Gershwin a lot. He's excellent in his own field, and less sentimental than Messiaen."

"Seen as a whole, the direction of theological thinking has been characterized by a transference away from attention to the being per se of supernatural realities, and toward attention to their relationship with man, with the world, and with the problems and the affirmations of all those who for us represent the others."

"When the procession passed the street where Henry the Fourth was assassinated, every man paused as if by general consent: the cries of joy were suspended, and succeeded by a solemn silence. This tribute of regret, paid from the sudden impulse of feeling at such a moment, was perhaps the most honourable testimony to the virtues of that amiable Prince which his memory has yet received."

"Acceptance of Henri IV's sincerity demanded that the subject willingly abdicate any claim to participate in politics not framed exclusively by reference to the royal will and conscience. That act, more than anything else, crystallized the new relationship that later developed between the Bourbons and the Catholic élites in France during the seventeenth century. The enormous appeal of this new type of royal absolutism after the wars of religion largely rested on this call for a suspension of ethical inquiry by subjects into the king's motives and the arcana imperii of royal office. Such inquiry had come to be seen as detrimental to public order and social harmony, and therefore transgressed the bounds of legitimate public discussion. In the future, political power lay only with those who voluntarily resigned the responsible exercise of political authority to an absolute king sanctioned by a Catholic God. This simple formula and solution to the past troubles animated the Catholic élite's renewed commitment to the crown held by the converted Henri IV. In exchange for order, they embraced the new discipline that reserved the perquisites of power and status to those who participated in the cult of monarchy and the self-abnegating doctrine of service du roi. For Catholics all across France, the conversion of Henri IV at the abbey church of St-Denis on 25 July 1593 was plus que l'histoire événementielle. In it they saw at the time and for years afterwards a transcendent act of public and private redemption, an act that preserved the crown's sacred character and cleansed the king's person of the taint of heresy and moral degradation. Most importantly, the conversion of Henri IV reminded all loyal Frenchmen that they were truly among God's chosen people once they abandoned sedition and experienced a reconversion to la religion royale."

"That he finally subordinated his religious profession to his political needs is indisputable. But that he did so reluctantly and not until he had concluded in his own mind that there was no viable alternative to conversion if he were to retain his crown, is also clear. For he was a man of strong Calvinist conscience who demonstrated on more than one occasion that he was willing to defend his beliefs almost to the brink of political disaster. At the same time, however, he was a king who was as concerned with dynastic issues and affairs of state as any other ruler of his day, who felt keenly the heavy obligations of his royal role and who ultimately recognized that his personal religious beliefs must sometimes be sacrificed for the greater good of the dynasty and the realm. It is entirely possible, therefore, that the reflection of his closest counsellor, the duc de Sully, that the Huguenot monarch sacrificed an important part of his conscience to the benefit of his people is considerably less naive than historians have assumed."

"Throughout the Bourbon Restoration (1814–1830), Henri IV enjoyed a unique status in contemporary popular culture. Personification of royal authority, military hero, gallant lover, friend to the common man, this historical figure charmed many factions of the Restoration public. The widespread fascination with the monarch was manifest in virtually every form of creative production during this period, including the decorative arts. Henri IV was portrayed frequently and in a variety of media, ranging from ceramics and clocks to tapestries and printed textiles. Such diversity is indicative of the popularity of the first Bourbon as well as the range of his appeal."

"The site where the Statue of Good Henri had been located, belongs unquestionably to this people of the French, whom he called his children, who still cherish him as their father: they wish to raise again this fine monument; I have no doubt, I am convinced that you can all be assured that such an honorable plan will receive the support of every heart, and of all the authorities, by consequence, that of the superior authority."

"Henri IV was a gifted commander who saw more potential in mounted troops than any other captain of his day and was able to derive most advantage from them in combat, despite his limited resources. His special genius for new ways of employing his mounted troops both in armament and deployment forced even recognized military figures, such as the duke of Parma, to be respectful or even fearful of his skill. The king's contribution to the tactical development of the mounted arm was not unique, for he borrowed widely from the ideas of Gaspard de Coligny, Francois de La Noue, and other soldiers of his day; yet he was innovative in the way he modified and further developed these ideas to make his mounted troops a formidable tactical force. Indeed, he had a special talent for recognizing in the military theories and practices of other commanders what would work or not work on the battlefield, and what had promise but needed some alteration to become effective. This ability, when combined with Henri's imaginative leadership, made his cavalry the envy of late sixteenth-century Europe."

"Si Dieu me donne encore de la vie je ferai qu’il n’y aura point de laboureur en mon Royaume qui n’ait moyen d’avoir une poule dans son pot."

"Paris vaut bien une messe."

"I rule with my arse in the saddle and my gun in my fist."

"When the duke of Savoy came to France, the king invited him to play tennis at the faubourg Saint Germain. After the game, the duke looked out of a window towards a street and, seeing a large crowd, told the king that he could never sufficiently wonder at the beauty and wealth of France and asked him what the royal revenues were worth. This generous prince, deft at handling such questions, replied, "It is worth what I want." The duke, finding this reply too vague, asked him to be more specific. The king replied, "Yes, what I want, for I have the confidence of my people and I can take what I like for, if God grant me life, I will ensure that there is not a peasant in the kingdom without a chicken in the stewpot" and added "yet I will not neglect to maintain enough soldiers to bring to reason those who challenge my authority.""

"Despite the incredible impact that Zlatan Ibrahimovic has had since arriving in France, it is impossible to look past Olivier Giroud's role in Montpellier's completely unexpected title win."

"I have the weapons to do well here. I will need some time to adapt of course, but I am not worried about that. I think I will adapt well. I am a player who likes to play, who likes to participate in the game. That is why I think the way Arsenal play will suit me. I like scoring goals and Arsenal create a lot of chances, so if I do well, then we will do well."

"I had a look at the keeper and I was thinking that he was a bit too much forward from his line. I tried instinctively to shoot and to hit the target. I was a bit lucky but that's what I wanted to do."

"It was a good finish, he is a good finisher Olivier, but at the moment I believe he is looking for confidence and that goal will help him. I expect him to take that into the Premier League."

"The art of taxation consists in so plucking the goose as to procure the largest quantity of feathers with the least possible amount of hissing."

"It is simply, and solely, the abundance of money within a state [which] makes the difference in its grandeur and power."

"Que faut-il faire pour vous aider? Laissez-nous faire!"

"François Quesnay was the leading figure of the Physiocrats, generally considered to be the first school of economic thinking. The name “Physiocrat” derives from the Greek words phýsis, meaning “nature,” and kràtos, meaning “power.” The Physiocrats believed that an economy’s power derived from its agricultural sector. They wanted the government of Louis XV, who ruled France from 1715 to 1774, to deregulate and reduce taxes on French agriculture so that poor France could emulate wealthier Britain, which had a relatively laissez-faire policy. Indeed, it was Quesnay who coined the term “laissez-faire, laissez-passer.”"

"You recognize but one rule of commerce; that is (to avail myself of your own terms) to allow free passage and freedom of action to all buyers and sellers whoever they may be."

"Sans la certitude de la propriété, le territoire resterait inculte."

"Calculations are to the economic science what bones are to the human body. Without them it will always be a vague and confused science, at the mercy of error and prejudice."

"As a rigid logician, [Colbert] cannot object to the reduction of his principles to a logical absurdity, which may be stated thus. The growth of French industry and commerce requires that a high standard of quality in the products be maintained. This standard can only be secured by Government regulation: this regulation can only be forced on an unwilling people by search for and exposure of defective goods: this search injures the trade which it is desired to promote, and disheartens the merchants and others whose zealous cooperation is of the last importance for the success of French industry and commerce. Of course the fallacy lies in the first statement, the assumption that an absolute standard of excellence exists, and that the producer is a better judge of it than the consumer."

"To secure the greatest amount of pleasure with the least possible outlay should be the aim of all economic effort... when everyone does this the natural order, instead of being endangered, will be all the better assured."

"Mr. Smith was well known to M. Quesnai, the profound and original author of the Economical Table; a man (according to Mr. Smith's account of him) "of the greatest modesty and simplicity;" and whose system of political economy he has pronounced, "with all its imperfections," to be "the nearest approximation to the truth that has yet been published on the principles of that very important science." If he had not been prevented by Quesnai's death, Mr. Smith had once an intention (as he told me himself) to have inscribed to him his Wealth of Nations."

"In 1823 he took a license degree in mathematics at Sorbonne University. He then became the private secretary of a field marshal who required assistance in writing his memoirs. This position must have left Cournot with considerable time for his own pursuits, for in the course of his ten years in the field marshal's employment he took two doctoral degrees, one in mechanics and one in astronomy. In addition, he published a number of articles and even acquired a degree in law."

"It took from a hundred to a hundred and fifty or two hundred years for the astronomy of Kepler to become the astronomy of Newton and Laplace, and for the mechanics of Galileo to become the mechanics of d'Alembert and Lagrange. On the other hand, less than a century has elapsed between the publication of Adam Smith’s work and the contributions of Cournot, Gossen, Jevons, and myself."

"Faith makes us live by showing us that life, although it is dependent upon reason, has its well spring and source of power elsewhere, in something supernatural and miraculous. Cournot the mathematician, a man of singularly well-balanced and scientifically equipped mind has said that it is this tendency towards the supernatural and miraculous that gives life, and that when it is lacking, all the speculations of reason lead to nothing but affliction of the spirit. ...And in truth we wish to live."

"In the act of exchange, as in the transmission of power by machinery, there is friction to be overcome, losses which must be borne, and limits which cannot be exceeded."

"So far we have studies how, for each commodity by itself, the law of demand in connection with the conditions of production of that commodity, determines the price of it and regulates the incomes of its producers. We considered as given and invariable the prices of other commodities and the incomes of other producers; but, in reality the economic system is a whole of which the parts are connected and react on each other. An increase in the incomes of the producers of commodity A will affect the demand for commodities Band C, etc., and the incomes of their producers, and, by its reaction will involve a change in the demand for A. It seems, therefore, as if, for a complete and rigorous solution of the problems relative to some parts of the economic system, it were indispensable to take the entire system into consideration. But this would surpass the powers of mathematical analysis and of our practical methods of calculation, even if the values of all the constants could be assigned to them numerically."

"Anyone who understands algebraic notation, reads at a glance in an equation results reached arithmetically only with great labour and pains."

"Those skilled in mathematical analysis know that its object is not simply to calculate numbers, but that it is also employed to find the relations between magnitudes which cannot be expressed in numbers and between functions whose law is not capable of algebraic expression."

"The employment of mathematical symbols is perfectly natural when the relations between magnitudes are under discussion; and even if they are not rigorously necessary, it would hardly be reasonable to reject them, because they are not equally familiar to all readers and because they have sometimes been wrongly used, if they are able to facilitate the exposition of problems, to render it more concise, to open the way to more extended developments, and to avoid the digressions of vague argumentation."

"There are many anticipators of marginal analysis. Three major names were Augustin Cournot (1801-1877), J. H. von Thünen (1783-1850), and H. H. Gossen (1810-1858). Cournot's originality and ingenuity can hardly be exaggerated. In 200 small pages, he described and defined the downward-sloping , completely analyzed the maximization of profit under conditions of monopoly, advanced an ingenious explanation of pricing, proved that equilibrium price occurred when equaled , and exactly defined the market from which we call perfect competition and he called "unlimited competition." And the book went unread."

"Soldiers of Verdun! It is your valour which has made this possible, for your heroic resistance was the indispensable condition to our success. Upon it still depends our future victory. Upon all the vast theatres of Europe, thanks to you, there now exists a situation out of which will spring the definite triumph of our cause. I make one more appeal to your courage, your ardour, your spirit of sacrifice, your love of country. Hold fast and strive with all your might to shatter the last desperate efforts of an enemy now at bay."

"I don't know who won the Battle of the Marne. But if it had been lost, I know who would have lost it."

"In one respect the Germans came remarkably close to their objective of annihilating the enemy. The total number of French dead by the end of December 1914 was 265,000; indeed their casualties of all types had already reached 385,000 by September 10. Not only that, but the French had lost a tenth of their field artillery and half a million rifles. Worst of all, a very substantial part of their heavy industrial capacity was now under enemy control. The puzzle is why these heavy losses did not lead to a complete collapse - as had happened in 1870 and would happen again in 1940. Some credit must certainly go to the imperturbable French Commander-in-Chief Joseph Joffre, and particularly to his ruthless purge of senescent or incompetent French commanders as the crisis unfolded. Fundamentally, however, time was against Moltke for the simple reason that the French could redeploy more swiftly than the Germans could advance once they had left their troop trains. On August 23 the three German armies on Moltke's right wing constituted twenty-four divisions, facing just seventeen and a half Entente divisions; by September 6 they were up against forty-one. The chance of a decisive victory was gone, if it had ever existed. At the Marne, the failure of Moltke's gamble was laid bare. He himself suffered a nervous breakdown."

"John of Saint Samson insists very strongly on the mystical vocation of Carmelites. The active life should not have first place. Recalling that the rule demands a life of prayer; he chooses this prayer — "to be lost in the object of contemplation, God and the things of God." No doubt it is necessary to preach, study and work, but because of the dangers which exterior activity brings, it is necessary for young scholastics to exercise themselves intensely in the principal object of their vocation and establish themselves solidly in the practice of meditation and contemplation. Contemplation is still a pure gift of God; but it is important that we for our part remove all the obstacles and practice the virtues so that we may be found disposed in the way which God demands before giving his mystical favors. In this doctrine, human activity enjoys a considerable part; in its higher degrees, contemplation remains an absolutely gratuitous gift. Thus equilibrium is maintained between the school of acquired contemplation and that of infused contemplation. John is careful to note that perfection does not consist in ecstatic phenomena but in union with God who lives in us. This fire, which burns in us, sets us aflame, and the flame of our love is united to Divine Love which en flames our heart. It is necessary that Carmelites understand this vocation and prepare for it. As a means of arriving at the dispositions required by God, John counsels a form of prayer which the Francis can Henry Herp especially honored, namely, aspiration. It has four degrees: inhaling God, exhaling God, living in God, living by God. Entirely filled with God, we must hunger and thirst for God without ceasing and open our mouth to breathe God. We should start by offering ourselves and every creature to God."

"“God destined him to be the brightest flame in our little company as regards spiritual things. It is no exaggeration to say that in this respect he was the St. John of the Cross of the new reform.”"

"You are within, my Love, and I too am there with you and will be there constantly. No, I will never look for you outside, for you are not there. Rather will I retire into the deepest center of my being, where I shall possess you in a singular repose and delight. IN this simple union, we shall take the greatest delight in each other. And I shall rejoice only in this: that you are my God. With this I am happy, completely satisfied that you are such, and that you will never be understood by any created being. p. 183"

"When you have acquired this excellent habit of love you will feel completely absorbed by it as it penetrates deeply into the center of your being. There you will be conscious of enjoying a taste and a gaze of such height, breadth, length, depth and simplicity that you will attain this state quite easily, without any effort on your part. p. 120"

"We have been created in order to return to God through love, through his own love. In us it must be ardent, pure and unceasingly active, so that we expend all our energies and are consumed by it. Actually, we shall never be able to do or give anything that can sufficiently recompense him who is infinite Love. Before him every creature is deceitful, and in comparison with him, man is nothing. p. 140"