For those keeping count, this the 6th portrait of a great, world-renowned scientist who was also a Christian. This compatibility of science and Christianity may surprise some of you. Well, keep reading!
Blaise Pascal was born in 1623 and died in 1662 at the age of only 39. Yet in that time, he set a high bar. With his mother having died when he was 3, and himself being ill most of his life, his father homeschooled him. Publishing his first mathematical treatise (on conic sections) at only 16, and inventing a mechanical calculator at the age of 22, he went on to contribute much to our understanding of hydraulics and probability theory. In fact, his mechanical calculator, considered the first computer, is the reason the first computer programming language I ever learned was named after him. If you’ve used hydraulic brakes in your car, or used a forklift, or a shop press, you’ve applied Pascal’s Law. What he discovered was that pressure increases are equal at all points in a confined fluid, so applying a small force to a small area of confined fluid (like pushing the brake pedal in your car) resulted in a multiplied force at a larger area (like the pistons clamping down on your brake rotors). And if you’ve ever given or been given a shot of any medicine, you’ve benefited from another invention of his: the syringe.
But Pascal realized, like the apostle Paul, that all his accomplishments were rubbish compared to the surpassing greatness of knowing Christ.[Phil 3:7-8] And so Pascal undertook composing a defense of Christianity against the attacks of the skeptics of his day. Though it was never finished, the fragments of his would-be magnum opus were collected posthumously into what has been titled “Pensées”, or “Thoughts”. Some are barely a sentence or two, while others are meticulously edited, rigorous examinations of deep philosophical ideas. The overarching theme of Pensées is what has been called Pascal’s Anthropological argument: that mankind exhibits a greatness and a wretchedness that is best explained by Christianity, and this is just as powerful an argument today as it was then.
You see, while some will try to reduce humans to simply “talking apes”, most people do recognize that there is something different about us compared to all else. Socrates defined man as the “rational animal”, acknowledging that we have a fleshly, animal nature, but that we are different from animals in our reasoning and self-awareness. Humans hold a unique position in the scheme of life, and it is not arrogance to recognize there is a degree of “greatness” associated with that. Pascal would say that “man is only a reed, the weakest in nature, but a thinking reed,” and so nobler than all the unthinking universe. But our wretchedness, as Pascal calls it, is perhaps even more obvious to the casual observer than our greatness. For as long as we have had recorded history, we have recorded incessant war, brutality, murder, theft, poverty, greed, corruption – vice after vice. If we are the top of the line, the most advanced of all intelligent life, why do we find it so difficult to “act that way”? And it’s not just the obvious cases like the Hitlers and Stalins of the world that have failed to do the right thing; it’s each one of us. When we’re alone, away from all of the distractions and busyness of our modern lives, and can take a minute to look in the mirror of our minds, we recognize our wretched condition. In those times of self-reflection, we can truly commiserate with the apostle Paul, “For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate…. For the good that I want, I do not do, but I practice the very evil that I do not want…. I find then the principle that evil is present in me, the one who wants to do good…. Wretched man that I am! Who will set me free from the body of this death?”[Rom 7:15,19,21,24] Paul strikes a chord there that Pascal builds on to make his case for Christianity. For this sense of greatness is at odds with our clear observations of our baseness. And as Pascal points out, no other view of life makes sense of this dichotomy as well as the Bible, with its description of our creation in the image of God (our greatness), but also our fall into rebellion against our Creator and the attendant consequences (our wretchedness). To put it in terms of abductive reasoning, Christianity has superior explanatory power than the competing views (atheism, false religions).
Pascal also strove to show man the need for urgency. Perhaps his own chronic illness was a daily reminder of the frailty of our physical life, and a motivation to not delay the most important of decisions and to strongly encourage others to do likewise. Apathy regarding the truth of Christianity is the worst course of action: “It affects our whole life to know whether the soul is mortal or immortal.” As Peter Kreeft points out in his analysis of Pascal’s Wager, “to every possible question life presents three possible answers: Yes, No and Evasion. Death removes the third answer…. Death turns agnosticism into atheism. For death turns “Tomorrow” into “Never.”
In closing, Pascal’s life was a candle that burned quickly, but brightly. And his legacy as a prodigious scientist is only matched by his legacy as a profoundly insightful Christian. Rather than incompatible parts of his life, his faith and his science worked together. As Encyclopedia Britannica put it, “his religious writings are rigorous because of his scientific training”. Think about that term “rigorous.” Synonyms include: extremely thorough, exhaustive, accurate, careful, diligent. Could your beliefs be described that way? Dig into Pascal and make yours a more rigorous faith that will withstand any assaults from false ideologies.
 Clarke, Desmond, “Blaise Pascal”, The Stanford Encyclopedia of Philosophy (Fall 2015 Edition), Edward N. Zalta (ed.), URL = https://plato.stanford.edu/archives/fall2015/entries/pascal/ , accessed 2016-12-14.
 “Blaise Pascal”. Encyclopædia Britannica. Encyclopædia Britannica Online. https://www.britannica.com/biography/Blaise-Pascal, accessed 2016-12-15.
Douglas Groothuis – Christian Apologetics 101, session 19 (audio course), published by Credo House, 2014.
 Blaise Pascal, Pensée #200, as found in Peter Kreeft’s excellent book, Christianity for Modern Pagans: Pascal’s Pensées, Edited, Outlined & Explained, (San Francisco: Ignatius Press, 1993), p. 55. Pensée numbers are Krailsheimer’s numbering scheme.
 ibid., Pensée #164.
 ibid., Pensée #418, footnote J.
 If you’ve ever started Pensées, struggled, and given up, I highly recommend Kreeft’s work, available here.