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THE RELIGIOUS MINDSET THAT PREVAILS AMONG POLITICIANS

Camus says that the very serious moralists in modern society have the same approach as Christians, even though they would not risk their reputations by acknowledging any such adherence.  Having supposedly rejected Christianity, they have replaced it with their own code of ethics, which is even more oppressive.  Now that there is no longer any God the father or any Christian rules, our secular leaders have made up for it by inventing their own dreadful rules and running to put up stakes for the execution bonfires:
Mais justement, il n'y a plus de père, plus de règle!  On est libre, alors il faut se débrouiller......... ils inventent de terribles règles, ils courent construire des bûchers.

They have imposed their new Inquisition, believing only in sin not in grace.

The narrator of “La Chute” tells us that now that he has assumed the same role of judge, he pities without absolving and the piteous victims adore him
He is thus like God the father, giving out definitive certificates of bad character.

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Page 79 - ….je regarde monter vers moi, sortant des brumes  et de l’eau, la multitude du jugement dernier.  Ils s’élèvent lentement, je vois arriver déjà le premier d’entre eux.  Sur sa face égarée, à moitié cachée par une main, je lis la tristesse de la condition commune, et le désespoir de ne pouvoir y échapper.  Eh moi, je plains sans absoudre, je comprends sans pardonner et surtout, ah, je sens enfin que l'on m'adore

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The proliferation of judges of all kinds in our lives
The narrator in La Chute claims that Jesus had been forgiving. He never asked for the title of Lord, only to be loved.  He had known he would be betrayed by Peter and the followers he left behind.  They had gone on to judge and condemn while talking of forgiveness.  Christians now say "In the name of the Lord, here's what you've been asking for."

But the modern moralists had shown that there was no need of a concept of God to give an idea of guilt and punishment.  They feel an overpowering need to judge others and the judgment of man surpasses divine wrath.  Man makes no allowances and disregards good intentions.
Pour eux, pas de circonstances atténuantes, même la bonne intention est imputée à crime.

The narrator in the book says people rush to pass judgment on their fellows in order to deflect judgement from them­selves, They demand to be innocent, even if they have to accuse the whole human race and heaven to achieve it.
Page 45 - Chacun exige d'être innocent, à tout prix, même si, pour cela, il faut accuser le genre humain et le ciel.  .

Once we have all become judges of each other, we are all guilty together, all victims, crucified as without knowing why. 
Page 64- Dès lors, puisque nous sommes tous juges, nous sommes tous coupables les uns devant les autres, tous christs à notre vilaine manière, un à un crucifiés, et toujours sans savoir

The narrator finds consolation in the idea of universal guilt. His hope is that everyone is guilty and that each bears witness to the crime of the rest.
Page 61 - nous ne pouvons affirmer 1'innocence de personne, tandis que nous pouvons affirmer à coup sur la culpabilité de tous. Chaque homme témoigne du crime de tous les autres, voila ma foi, et mon espérance.

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THE NEED FOR SIMPLE AND ABSOLUTE RULES TO ASSESS GUILT

In the manner of children, the essential thing we demand is that everything should be simple and laid down clearly.

Page 75 -.L'essentiel est.que tout devienne simple, comme pour l’enfant que chaque acte soit commandé, que le bien et le mal soient désignés de façon arbitraire, donc évidente.

The principles devised by the narrator are : No excuses for anyone, no good intentions, no praiseworthy errors, no accidental slips, no attenuating circumstances.

Page 72 Pas d’excuses, jamais, pour personne, voilà mon principe, au départ.  Je nie la bonne intention, l’erreur estimable, le faux pas, la circonstance atténuante.  Chez moi on ne bénit pas, on ne distribue pas d’absolution.  On fait l’addition, simplement, et puis : « Ca fait tant ».
You simply add up the account and state the verdict bleakly: You are a pervert - a satyr - a liar - a homosexual - an artist etc.

 The narrator thinks of a world where everyone is  given a neat generalised label:
Cowardly philosopher, Christian landowner, adulterous humanist.  He thinks that
Hell must be like that: labelled once and for all with no chance of explaining oneself.
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Imaginez des cartes de visite : Dupont, philosophe froussard, ou propriétaire chrétien, ou humaniste adultère, on a le choix, vraiment.  Mais ce serait l’enfer!  Oui, l’enfer doit être ainsi : des rues à enseignes et pas moyen de s’expliquer.  On est classé une fois pour toutes

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ONCE PERSUADED OF THEIR GUILT ALL MEN ARE HUMILIATED AND ENSLAVED

In philosophy and politics he denies man’s innocence and thus is an enlightened advocate of his slavery. Without this there is no final solution.
The weight of days is terrible for the free man, alone without a God or a master. One has to give up one's freedom and choose a master, God no longer being fashionable

On the bridges of Paris he had learnt that he could not live with liberty and that he needed a law. The answer was to give up one's freedom and to obey in a state of repentance some bigger rogue than oneself.     
Mais sur les ponts de Paris, j’ai appris moi aussi que j’avais peur de la liberté.  Vive donc le maître, quel qu’il soit, pour remplacer la loi du ciel.
One can avoid solitude thus - except solitude in death - because when everyone is guilty, we are all united in humiliation.
Page 75 - Les autres ont leur compte aussi et en même temps que nous, voilà l’important. Tous réunis, enfin, mais à genoux, et la tête courbée.

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THE AUTHORITARIANISM IN THE MODERN WORLD

The narrator had lost faith in himself when after coming out worst in a street confrontation after a traffic incident, he had felt the need for revenge.   He saw his real wish was simply to show himself the strongest.
He recognises that this is the dream of intelligent men, for example those who can achieve power by joining the most cruel political parties.  He was forced to recognise that intellectual honesty comes second to power.
Page 31 Qu'importe, n’est-ce pas, d'humilier son esprit si l'on arrive par là à dominer tout le monde?
Finally he had discovered that he was only on the side of the oppressed as long as it did him no harm. When threatened, he became a judge and master.
Page 31 - Quand j'étais menacé, je ne devenais pas seulement un juge à mon tour, mais plus encore: un maître irascible qui voulait, hors de toute loi, assommer le délinquant et le mettre à genoux.

Slaves and masters are in the nature of things.
Page 25 - Je sais bien qu'on ne peut se passer de dominer ou d'être servi. Chaque homme a besoin d'esclaves comme d'air pur.
Everyone has to have someone to command.  Now we recognise in Europe that everything reduces itself finally to a matter of power: We no longer say I think such and such a thing what are your objections? We say "Such is the truth; in a few years the police will show you I am right."

 Nous ne disons plus, comme aux temps naïfs: "Je pense ainsi. Quelles sont vos objections?" Nous sommes devenus lucides. Nous avons remplacé le dialogue par le communiqué. "Telle est la vérité, disons-nous. Vous pouvez toujours la discuter, ça ne nous intéresse pas. Mais dans quelques années, il y aura la police, qui vous montrera que j'ai raison."
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TO LIVE IN AN ABSOLUTIST WORLD WE MUST CULTIVATE DUPLICITY
The narrator admits the deceitful role he plays to gain moral superiority, as he fills his victims with guilt until they crumble.  He is thus like God the father, giving out definitive certificates of bad character. - He pities without absolving and the piteous victims adore him
Thus he is a man of contradictions as he is by profession - a judge but a penitent.
Page 7 - Mon métier est double, voilà tout, comme la créature. Je vous l’ai déjà dit, je suis juge-pénitent.
His own sign would be a doubled sided face, with the motto “Do not trust it.” Jean_Baptiste Clamence - actor. 
Page 26 - une face double, un charmant Janus, et, au-dessus, la devise de la maison "Ne vous y fiez pas."

WE HAVE LOST THE CHARITY AND TOLERANCE TO LIVE WITH OUR IMPERFECT  SELVES

He begs the Frenchman to be indulgent with him - like the beggar on the terrace - he is not a bad man he has simply lost the light.
The light we have lost is the light of blessed innocence, which allows a man to forgive himself.
Page 80 - Oui, nous avons perdu la lumière, les matins, la sainte innocence de celui qui se pardonne à lui-même.