"“Scripture and the Fathers recognize only two principles of all human actions,” says Bishop Colbert, “charity, the principle of all good actions; cupidity, the principle of all bad ones. The Jesuits, on the contrary, introduce a host of principles of human actions.” There would thus be actions which were neither good nor evil, “an innumerable multitude of indifferent actions, of no consequence either for good or for ill.” ... Thus man would have constituted for himself a sphere where there was no longer any question between himself and God either of sin or of virtue. ... God, at the last judgment, would not ask him to account for actions which were unrelated to his salvation and which did not concern the divinity. In that area, the Christian would enjoy a legitimate freedom, without fear of constantly sinning; he would be a sinner only when the occasion of sin arose, in specific cases. The rest of the time he would live between heaven and hell, between charity and concupiscence."
Bernard Groethuysen was a French writer and philosopher. His works, which transgressed the confines of history and sociology, concern the history of mentalities and representations and the interpretation of the experience of the world. In the interwar period, he made the works of Hölderlin and Kafka and the sociology of Germany available in France.
"Such, then, was the God of the worldly-minded, who would be grateful that he had organized the things of this world so that everything was in accordance with laws which they could understand, and that he did not interfere in their decisions when, as prudent and reasonable men, they wished to order their own destinies."
"Gradually disbelief became respectable. It acquired a moral character. By the mere fact that it was an integral part of the consciousness of a class—of the bourgeoisie—it became bourgeois. From an individual phenomenon, or a phenomenon confined to certain isolated groups, it became an expression of collective life."
"Was he a sinner? Possibly. But could his class, the bourgeoisie, be condemned as a whole? The Church did not realize how secure he felt when it spoke to him of damnation. Would God send a whole class to hell, the class of the respectable? Who, then, would be in heaven? The common people? That would be hard to imagine!"
"The new man, wishing to enjoy his independence, needed a God with limited powers, a God whose authority was regulated by fundamental laws, so that the sinner, when summoned before the throne of the last judgment, might plead his cause, documents in hand."
"“They want to find an imaginary mean between cupidity and charity,” says Arnaud, “as though our love could end and rest in any object other than God, this being charity, or in the creature, this being cupidity.” In this “imaginary mean” the new man had now established himself, and spent the greater part of his life; it was his spiritual homeland on earth. There he created habits for himself and made laws; he felt at ease and found ways of being virtuous and useful to his neighbors. God would not be angry with him for acting according to his own rules. Thus the worldly man was able to live perfectly well without thinking of a God who had formerly wanted everything done for his sake alone."
"In the bourgeois world, ... if some respect was shown to God, it was on condition that he in turn would respect the general laws governing the universe and refrain from acting contrary to the plans of the middle class, who used their reason and demanded their share in the governance of the world."