The Supernatural
Chapter IX.—The Supernatural1
Art. I.—Catholic and heterodox ideas of the Supernatural.
I.—Preliminary statement.
Analysis of the meaning of the words “Revelation,” “Mystery” and “Dogma” having been made, it is necessary to examine into the nature of the Supernatural and of the Supernatural order. Possibility of the existence of supernatural mysteries and of their revelation will be proved against Rationalists. It will be shown that Christianity is not a “superior form of the natural evolution of the religious sense,” but a religion essentially supernatural and infallibly true.
Nominal definition of the supernatural explains the meaning of the words: “that which is above nature.” The word “nature” in this connexion means “the complexity of all things in the universe interdependent according to fixed laws.” Hence the Supernatural is above the laws of nature. A supernatural effect cannot be produced by a natural cause; a supernatural truth cannot be deduced by the natural power of the intellect.
Pantheists who maintain that the nature of God and the nature of the universe are identical must and do deny the existence of the supernatural order. According to their teaching God is the immanent principle of all natural evolution.
Deists admit an essential distinction between God and the universe, but deny the action of God in human affairs, i.e., deny the possibility of a miracle.
Semi-Rationalists admit an essential distinction between God and nature and admit also the possibility of miraculous intervention, but deny, as regards God, the distinction between the order of natural mysteries (e.g., the compatibility of Divine immutability and Divine freedom) and the order of supernatural mysteries (e.g., the Trinity). Hence they admit the possibility of a supernatural effect—a miracle—but deny the possibility of supernatural truth (Trinity, etc.).
II.—Catholic teaching regarding the Supernatural and the Supernatural order.
The Supernatural is defined as that which is above created nature, inasmuch as it exceeds the powers and exigencies of any created nature, although it does not exceed the passive perfectible capacity of created nature, nor the suitability of created nature to receive it.
The Supernatural is twofold:
1° Supernatural miracles which exceed the power and exigency of created nature, but do not exceed the cognoscibility of the human intellect.
2° Supernatural mysteries in the strict sense and supernatural grace and glory. These exceed not only the power and exigency, but even the cognoscibility and appetitive desire of any created intellectual nature.
III.—Heterodox ideas of the Supernatural.
1° Regarding supernatural mysteries of life and of Christianity.
Naturalism lowers supernatural mysteries to natural mysteries and claims that their existence can be known without Revelation. The Christian life is lowered to a life lived in accordance with the natural law.
Semi-Rationalism reduces supernatural to natural mysteries, and claims that they can be proved after Revelation.
Pelagianism reduces the Christian life to natural morality, and maintains that after Revelation man can live a Christian life without the aid of internal grace.
Pseudo-Supernaturalism on the contrary teaches that there is an exigency for the Supernatural in human nature, and that as a consequence the Supernatural is neither above nature nor gratuitous.
2° Supernatural character of miracles.
(a) Determinists claim the same necessity for the laws of nature as they claim for the axioms of mathematics. According to them a miracle (if it exists) is only an “extraordinary natural fact” which has not been explained, and which the religious sense attributes to the Deity. Thus a miracle has no ontological (objective) value, but may have a psychological value if it helps the mind to see the conformity of religion with the aspirations and exigencies of our nature.
(b) Certain Agnostics opposed to Determinism judge that the necessity of the laws of nature is a subjective impression. Science is concerned with that which is, not with that which may be possible or impossible. As we do not know the powers of nature, we cannot say that a fact happening is beyond their power. Hence a miracle is beyond human knowledge.
(c) A few Catholic writers seem to agree with those who claim that a miracle, in the sense of an unusual natural phenomenon, may have only a symbolic value, disposing the mind to the consideration of religion, and to the recognition of its conformity with the aspirations and exigencies of our nature (Blondel L’Action, p. 396).2
Art. II.—The Supernatural from the standpoint of theological science.
I.—Definition of the Supernatural.
(A) In order to understand the Supernatural it is necessary to have a clear idea of what is meant by the word “nature.”
The nature of a thing is its essence, i.e., the radical principle of the active and passive powers which belong to it. Hence “natural” signifies that which belongs to a thing according to its nature, viz.:
(1) Essence, e.g., essence of man is his body and rational soul.
(2) Passive powers which are affected by agents proportionate to the nature.
(3) Active powers or faculties flowing from essence, e.g., intellect and will in man.
(4) Exigencies, i.e., whatever is required for the attainment of its end. Catholic philosophy teaches that the “Divine Concursus” is necessary so that a secondary cause may act.
(5) Merit in a rational nature—merit due to legitimate natural action constituting a right to proportionate reward—in other words a right to attain its natural end.
(B) Thus the Supernatural is that which exceeds the limits of nature, and which can gratuitously perfect nature. The Supernatural is suitable to nature, not from the standpoint of the essence or powers (active or passive) of nature, but because nature has the capability of accepting a perfection not naturally due. St. Thomas gives the example of a piece of wood being carved so as to represent a human being.
(C) The Supernatural is not against nature; it is above nature and perfects it. It is true that the supernatural life is contrary to the evil inclinations of nature which come from sin and are destructive of nature itself. “If you live according to the flesh you shall die; but if by the spirit you mortify the deeds of the flesh, you shall live” (Rom. viii. 13). “If anyone wishes to come after me, let him deny himself and take up his cross and follow me” (Matt. xvi. 24). But the supernatural life is not against nature as such. In truth there is admirable harmony between nature and grace as shewn in the life of Our Blessed Lord and in the lives of the Saints.
II.—Division of the Supernatural.
The Supernatural is divided into that which is essentially supernatural, and that which is modally supernatural. That which is essentially supernatural exceeds the limits, and even the cognoscitive faculties of any created nature. That which is modally supernatural is some natural fact or quality produced or arranged in a supernatural way. The resurrection of Lazarus, for example, was natural in itself as nature gives life, but supernatural in the manner of its accomplishment. The virtue of temperance is a natural virtue which deserves a natural reward, but when informed by a supernatural motive it deserves a supernatural reward. Scientific division of the Supernatural is based upon three of the four great causes. The four great causes are the two intrinsic (matter and form) and the two extrinsic (final and efficient). St. Thomas writes: “The character of the Supernatural may belong to anything from a threefold principle, viz., from the efficient, final and formal causes, but not from the material cause, since the material cause is the subject in which the Supernatural quality is received.”
From the standpoint of efficient cause a fact accomplished—even a natural fact—becomes supernatural if performed in a supernatural way, e.g., resurrection of Lazarus, giving of sight to the blind, etc.
From the standpoint of final cause a fact or quality becomes supernatural when extrinsically directed to a supernatural end, e.g., an act of temperance informed by a supernatural motive.
From the standpoint of formal cause an entity is supernatural when from its formal specific nature it regards a supernatural object.
Hence the following division:
- Supernatural
- Essentially (formal cause)
- Uncreated: e.g., Trinity.
- Created—e.g., grace, infused virtues, gifts of the Holy Ghost.
- Modally
- from standpoint of final cause — e.g., a natural act of virtue directed to a supernatural end.
- from standpoint of efficient cause
- Miracle in relation to the substance of the fact, e.g., prophecy.
- Miracle in relation to the subject, e.g., raising of Lazarus.
- Miracle in the manner of accomplishment, e.g., sudden cure of fever.
- Essentially (formal cause)
Corollary I.—Though the work accomplished by a miracle is essentially natural, it can be effected only by God and in a supernatural way. Hence a miracle is strictly supernatural but only modally, even though it be “a miracle in relation to the substance of the fact” as in prophecy. But the miracle of the conversion of St. Paul, involving as it did the infusion of Divine grace was essentially supernatural.
Corollary II.—It is well to have clearly in mind the various kinds of supernatural knowledge.
- Supernatural knowledge
- essentially supernatural — e.g., Beatific Vision, theological faith, etc.
- modally supernatural
- supernatural as to the substance of the knowledge, e.g., prophecy.
- supernatural as to the subject who possesses the knowledge, e.g., knowledge of secret thoughts.
- supernatural in the manner of acquisition, e.g., gift of tongues.
Corollary III.—Graces given for the instruction of others (gratiæ gratis datæ) are not as high as the graces which justify (gratiæ gratum facientes). St. Paul (1 Cor. c. 12) enumerates the former. They may be classified as follows:
- Graces given for instruction of others
- giving knowledge of Divine truths
- faith concerning principles.
- word of wisdom concerning principal conclusions.
- word of knowledge concerning examples and effects.
- giving confirmation of Divine truth
- by action
- grace of healing
- working of miracles
- by knowledge
- prophecy.
- discernment of spirits
- by action
- giving a statement of Divine truth
- various kinds of tongues
- interpretation of speeches.
- giving knowledge of Divine truths
III.—Natural and Supernatural orders.
(A) The Natural order is the arrangement of created things relatively to God as their Author and Final End.
God is the extrinsic efficient cause and the final cause of the natural order. He is not the intrinsic or immanent principle—a pantheistic idea identifying the Divine substance with the substance of the universe.
From the standpoint of efficient cause, Creation, Conservation, Divine Concursus belong to the natural order.
For man the natural order comprises:
(a) Formal End. The formal end is the possession of God not by intuitive vision, but by the discursive faculty of reason.
(b) Agents. The supreme agent is God, Author of our nature, giving His concursus for the accomplishment of natural works. Man, using his natural faculties is the secondary agent.
(c) Means. The objective means are created things naturally known. The subjective means are the light of reason and the exercise of faculties, especially of intellect and will.
(d) Law. The law is the natural law—source of natural merit and of natural reward.
(B) The Supernatural order is the arrangement, relatively to God their Author and Final End, of those things which exceed the limits of the natural order.
For man the Supernatural order comprises:
(a) Formal End. The formal end is the possession of God by intuitive vision.
(b) Agents. The supreme agent is God, Author of grace and of glory. The secondary agent is man raised to the Supernatural state.
(c) Means. The objective means are Divine Revelation, Sacraments, etc. Subjective means are the light of Faith, and the exercise of supernatural virtues under the influx of actual grace.
(d) Law. The law is the positive law of God.
(C) Since both orders proceed from God, the source of truth, there cannot be dissension between them. The natural order is subordinated to the supernatural and from it receives its perfection.