Paul Tournier

The most tragic consequence of our criticism of a man is to block his way to humiliation and grace, precisely to drive him into the mechanisms of self justification and into his faults instead of freeing him from them. For him, our voice drowns the voice of God.

A man makes himself hard and inflexible in order to escape his guiltiness. The strange paradox present on every page of the Gospels and which we can verify any day, is that it is not guilt which is the obstacle to grace, as moralism supposes. On the contrary, it is the repression of guilt, self-justification, genuine self-righteousness and smugness which is the obstacle.

Now, we shall be able to judge the extent of the spiritual undernourishment if we look at all these movements from another angle: not as errors but rather as attempts to find healing. I use this comparison: For a long time medical men combated fever as if it itself constituted the illness. Medicine today inclines rather to respect it, not only as a symptom of the disease but of the struggle of the organism against the disease. True, it is this struggle which makes it ill, and yet this very struggle is also the proof of its vitality and is the necessary way to healing.

But in practice, every psychological confession has religious significance, and every religious confession, whether ritual and sacramental or free, its psychological effects. It is perhaps in this fact that we perceive most clearly the unity of the human being, and how impossible it is to dissociate the physical, psychological and religious aspects of his life. Every doctor, even without specializing in psychotherapy, in so far as he has understanding of what is human and likes contact with human beings, may suddenly find himself promoted to a confessor's priesthood without having sought it.

I have treated many artists. There are among them many neurotics, so many that one finally comes to believe that one cannot be an artist without being neurotic. Again I found in them that inner conflict which is characteristic of modern man: the conflict between a right intuition (namely, that their vocation has fundamental importance for the destiny of humanity) and a false idea (namely, that art is superfluous luxury).

Nothing makes us so lonely as our secrets.

Disgusted by the abuses to which it led, humanity repressed Christianity by which it had so long been dominated. Repressed, but not eliminated. Herein lies, I believe, the essence of the tragedy of modern times. The modern man lives as if Christianity were a negligible hypothesis with no relation to the concrete realities of the world and society. And yet at the bottom of his heart this man remains impregnated with Christianity, so that he lives in a state of perpetual ambivalence with regard to it.

Let us not seek to bring religion to others, but let us endeavor to live it ourselves.

Recounting of a life story, a mind thinking aloud leads one inevitably to the consideration of problems which are no longer psychological but spiritual.

The more refined and subtle our minds, the more vulnerable they are.

Sooner or later, those who win are those who think they can.

Listen to all the conversations of our world, between nations as well as between individuals. They are, for the most part, dialogues of the deaf.