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Hatred of the priest is one of man's profoundest instincts, as well as one of the least known. That it is as old as the race itself no one doubts, yet our age has raised it to an almost prodigious degree of refinement and excellence. With the decline or disappearance of other powers, the priest, even though appearing so intimately integrated into the life of society, has become a more singular and unclassifiable being than any of those old magicians the ancient world used to keep locked up like sacred animals in the depths of its temples, existing in the intimacy of the gods alone. Priests moreover are all the more singular and unclassifiable in that they do not recognize themselves as such and are nearly always dupes of the most gross outward appearances — whether of the irony of some or the servile deference of others. But that contradiction, by nature more political than religious and used far too long to nurture clerical pride, does, through the growing feeling of their loneliness and to the extent that it is gradually transformed into hostile indifference, throw them unarmed into the heart of social conflicts they naively pride themselves on being able to resolve by using texts. But, then, what does it matter? The hour is coming when, on the ruins of the old Christian order, a new order will be born that will indeed be an order of the world, the order of the Prince of this World, of that prince whose kingdom is of this world. And the hard law of necessity, stronger than any illusions, will then remove the very object for clerical pride so long maintained simply by conventions outlasting any belief. And the footsteps of beggars shall cause the earth to tremble once again.
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pp.176–177

 

Georges Bernanos

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The world in which we live is very nearly incomprehensible to most of us. There is almost no fact ...that will surprise us for very long, since we have no comprehensive and consistent picture of the world which would make the fact appear as an unacceptable contradiction. ...in a world without spiritual or intellectual order, nothing is unbelievable; nothing is predictable, and therefore, nothing comes as a particular surprise. ...The medieval world was... not without a sense of order. Ordinary men and women... had no doubt that there was such a design, and their priests were well able, by deduction from a handful of principles, to make it, if not rational, at least coherent. ...The situation we are presently in is much different. ...sadder and more confusing and certainly more mysterious. ...There is no consistent, integrated conception of the world which serves as the foundation on which our edifice of belief rests. And therefore... we are more naive than those of the Middle Ages, and more frightened, for we can be made to believe almost anything.

 

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Through art then, one finally establishes contact with reality: that is the great discovery. Here all is play and invention; there is no solid foothold from which to launch the projectiles which will pierce the miasma of folly, ignorance and greed. The world has not to be put in order: the world is order incarnate. It is for us to put ourselves in unison with this order, to know what is the world order in contradistinction to the wishful-thinking orders which we seek to impose on one another. The power which we long to possess, in order to establish the good, the true and the beautiful, would prove to be, if we could have it, but the means of destroying one another. It is fortunate that we are powerless.

 

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He declared that in the present world evil is the reigning power. Satan is "the prince of this world," and everything obeys him. The kings kill the prophets. The priests and the doctors do not that which they command others to do; the righteous are persecuted, and the only portion of the good is weeping. The "world" is in this manner the enemy of God and his saints; but God will awaken and avenge his saints. The day is at hand, for the abomination is at its height. The reign of goodness will have its turn.
The advent of this reign of goodness will be a great and sudden revolution. The world will seem to be turned upside down: the actual state being bad, in order to represent the future, it suffices to conceive nearly the reverse of that which exists. The first shall be last. A new order shall govern humanity.
Jesus, in some respects, was an anarchist, for he had no idea of civil government. That government seems to him purely and simply an abuse.
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You need only look around you, replied PHILO, to satisfy yourself with regard to this question. A tree bestows order and organisation on that tree which springs from it, without knowing the order; an animal in the same manner on its offspring; a bird on its nest; and instances of this kind are even more frequent in the world than those of order, which arise from reason and contrivance. To say, that all this order in animals and vegetables proceeds ultimately from design, is begging the question; nor can that great point be ascertained otherwise than by proving, a priori, both that order is, from its nature, inseparably attached to thought; and that it can never of itself, or from original unknown principles, belong to matter.

 

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