How we cite our quotes: Citations follow this format: (Part.Chapter.Paragraph). We used Stuart Gilbert's translation.
Quote #21
True, the agony of a child was humiliating to the heart and to the mind. But that was why we had to come to terms with it. And that, too, was why—and here Paneloux assured those present that it was not easy to say what he was about to say—since it was God’s will, we, too, should will it. Thus and thus only the Christian could face the problem squarely and, scorning subterfuge, pierce to the heart of the supreme issue, the essential choice. And his choice would be to believe everything, so as not to be forced into denying everything. (4.4.12)
Father Paneloux seems to be defending his religion simply because his "back is to the wall." It seems as though he’s been cornered into believing in God, rather than volunteering to do so. This goes against the existentialism notion of radical freedom – that everything, everything is a choice.
Quote #22
This had a lesson for us all; we must convince ourselves that there is no island of escape in time of plague. No, there was no middle course. We must accept the dilemma and choose either to hate God or to love God. And who would dare choose to hate Him? (4.4.16)
The notion of being forced into religion is strengthened in this passage; it’s almost as if Father Paneloux has been religiously exiled, trapped, so to speak, in this one undesirable frame of mind – the all-or-nothing.
Quote #23
"My brothers […], the love of God is a hard love. It demands total self-surrender, disdain of our human personality. And yet it alone can reconcile us to suffering and the deaths of children, it alone can justify them, since we cannot understand them, and we can only make God’s will ours. That is the hard lesson I would share with you today. That is the faith, cruel in men’s eyes, and crucial in God’s, which we must ever strive to compass." (4.4.17)
In some sense, Paneloux’s argument isn’t all that different from Rieux’s. Both argue that suffering serves a purpose: it elucidates the very nature of our lives. Remember when Rieux cited "suffering" as that which taught him all he knows? He wasn’t exactly justifying the torturous death of an innocent child, but still. Suffering may be senseless, but that doesn’t mean it is ineffective.
Quote #24
He paid tribute to the preacher’s eloquence, but the boldness of thought Paneloux had shown gave him pause. In his opinion the sermon had displayed more uneasiness than real power, and at Paneloux’s age a man had no business to feel uneasy.
[…]
"It’s illogical for a priest to call in a doctor." (4.4.18-21)
Paneloux is criticized by men of his religion for what appears to be wavering faith in the face of the plague. In their eyes, that he would at all consult with a doctor, rather than leave matters to God, is nearly heresy.
Quote #25
Tarrou, when told by Rieux what Paneloux had said, remarked that he’d known a priest who had lost his faith during the war, as the result of seeing a young man’s face with both eyes destroyed.
"Paneloux is right," Tarrou continued. "When in innocent youth can have his eyes destroyed, a Christian should either lose his faith or consent to having his eyes destroyed. Paneloux declines to lose his faith, and he will go through with it to the end. That’s what he meant to say." (4.4.23-4)
Tarrou recognizes that Paneloux is indeed in a tough position, but has chosen to back God – innocent child dying and all – instead of renounce his faith. At least, this is ostensibly Paneloux’s decision. From what we see of the priest’s death, we have to decide whether or not he is truly committed to his faith.
Quote #26
The lady […] took no thought for he personal security, which was in God’s hands—but […] she felt a certain measure of responsibility for the Father’s welfare while he was under her roof. (4.4.27)
Paneloux’s elderly housemate manages to fulfill her social obligation to Paneloux and her personal, religious obligation to God. Yet Paneloux had trouble finding this balance in his own life.
Quote #27
The only thing she gathered, and it was precisely this that appeared to her so incomprehensible, was that the Father refused to hear of a doctor’s visit because it was against his principles. (4.4.27)
Apparently Paneloux’s paper concluded that it is indeed wrong for a priest to consult a doctor. That, or he had a pre-mortem change of heart.
Quote #28
As she quaintly put it, he looked as if he had been severely thrashed all night long, and more dead than alive. (4.4.29)
We see here the same Christ-imagery that we did at the death of Jacques Othon.
Quote #29
Paneloux showed a little more animation and a sort of warmth came back to his eyes when he looked up at the doctor. Then, speaking with such difficulty that it was impossible to tell if there was sadness in his voice, he said: "Thanks. But priests can have no friends. They have given their all to God." (4.4.34)
This doesn’t seem particularly consistent with Paneloux’s earlier actions and words. From what we’ve seen in the novel thus far, the priest has been more than willing to make friends with Rieux. Does this sudden change of heart reflect enlightenment, or simply fear of death and judgment?
Quote #30
He asked for the crucifix that hung above the head of the bed; when given it, he turned away to gaze at it.
At the hospital Paneloux did not utter a word. He submitted passively to the treatment given him, but never let go of the crucifix. (4.4.35-6)
It is difficult to say whether Paneloux truly believes in his faith or is simply scared of death.
Quote #31
He was found dead, his body drooping over the bedside […]. Against his name the index card recorded: doubtful case.
Doubtful case! Exactly. While the index card technically refers to the priest’s doubtful diagnosis regarding whether or not he had the plague, it also refers to the doubt we (and the rest of the church, and probably Paneloux himself) have as to the nature of his faith.
Quote #32
"It comes to this," Tarrou said almost casually; "what interests me is learning how to become a saint."
"But you don’t believe in God!"
"Exactly! Can one be a saint without God?—that’s the problem, in fact the only problem, I’m up against today." (4.6.38-40)
Tarrou wonders if he can define "saint" in a secular manner. What appeals to him about the word is most likely moral, not religious: the selflessness, the virtue.