308.

The infinite distance between body and mind symbolizes the infinitely more infinite distance between mind and charity, for charity is supernatural.
All the splendour of greatness lacks lustre for those engaged in pursuits of the mind.
The greatness of intellectual people is not visible to kings, rich men, captains, who are all great in a carnal sense.
The greatness of wisdom, which is nothing if it does not come from God, is not visible to carnal or intellectual people. They are three orders differing in kind.
Great geniuses have their power, their splendour, their greatness, their victory and their lustre, and do not need carnal greatness, which has no relevance for them. They are recognized not with the eyes but with the mind, and that is enough.
Saints have their power, their splendour, their victory, their lustre, and do not need either carnal or intellectual greatness, which has no relevance for them, for it neither adds nor takes away anything. They are recognized by God and the angels, and not by bodies or by curious minds. God is enough for them.
Archimedes in obscurity would still be revered. He fought no battles visible to the eyes, but enriched every mind with his discoveries. How splendidly he shone in the minds of men!
Jesus without wealth or any outward show of knowledge has his own order of holiness. He made no discoveries; he did not reign, but he was humble, patient, thrice holy to God, terrible to devils, and without sin. With what great pomp and marvellously magnificent array he came in the eyes of the heart, which perceive wisdom!
It would have been pointless for Archimedes to play the prince in his mathematical books, prince though he was.
It would have been pointless for Our Lord Jesus Christ to come as a king with splendour in his reign of holiness, but he truly came in splendour in his own order.
It is quite absurd to be shocked at the lowliness of Jesus, as if his lowliness was of the same order as the greatness he came to reveal.
If we consider his greatness in his life, his passion, his obscurity, his death, in the way he chose his disciples, in their desertion, in his secret resurrection and all the rest, we shall see that it is so great that we have no reason to be shocked at a lowliness which has nothing to do with it.
But there are some some who are only capable of admiring carnal greatness, as if there were no such thing as greatness of the mind. And others who only admire greatness of the mind, as if there were not infinitely higher greatness in wisdom.
All bodies, the firmament, the stars, the earth and its kingdoms are not worth the least of minds, for it knows them all and itself too, while bodies know nothing.
All bodies together and all minds together and all their products are not worth the least impulse of charity. This is of an infinitely superior order.
Out of all bodies together we could not succeed in creating one little thought. It is impossible, and of a different order. Out of all bodies and minds we could not extract one impulse of true charity. It is impossible, and of a different, supernatural, order.

463.

It is a remarkable fact that no canonical author has ever used nature to prove God. They all try to make people believe in him. David, Solomon, etc., never said: 'There is no such thing as a vacuum, therefore God exists.' They must have been cleverer than the cleverest of their successors, all of whom have used proofs from nature. This is very noteworthy.