all my future sins are redeemed, and when it is necessary only to believe. And how can I struggle and strive after the good, in which alone I formerly understood good works to consist, when the main dogma of faith is this, that man cannot do anything by himself, and everything is given gratis by grace. All that is necessary is to look for grace; but grace is not obtained by me alone; it is imparted to me by others. Even if I do not succeed in sanctifying myself with grace during my lifetime, there are means for making use of it even after my death: I can leave money for the church, and they will pray for me. All that is asked of me is that I should try to find grace. Grace is given by sacraments and by the prayers of the church, consequently I must have recourse to them and put myself in such a state that I may never be deprived of them; I must have popes around me or live near a monastery, and leave as much money as possible for memorial masses. More than that. Having thus secured my future life, I may calmly enjoy this life, and for this life make use of the instruments given to me by the church, praying to God the Provider to aid me in my earthly works, for I am told in what manner these prayers will be most efficacious. It is most efficacious to pray near images and relics, during the liturgy.
And the answer to the question of what I should do results directly from the teaching; this answer is too familiar to everybody, and too coarsely contradicts conscience, but it is inevitable.
I remember, when I did not yet doubt the teaching of the church, I read the words of the Gospel, Blasphemy against the Son of man shall be forgiven you, but blasphemy against the Holy Ghost shall not be forgiven you, neither in this world, neither in the world to come, and I could not understand those words.
But now those words are only too terribly apparent to me. Here is that blasphemy against the Holy Ghost,
