The sum of the relations of indivisible or infinitesimal beings constitutes what we call extension and space, and all that is contained in the vast field of sensible representation. Who can assure us that these relations are not variable? Is our experience, perhaps, the limit of the nature of things? Evidently not. The universe was not planned after our experience, but our experience is obtained from the universe. To say that it contains, and can contain only what our experience sees in it, is to make the me the type of the universe; to affirm that its laws are derived from us, that they are emanations from our being. Foolish pride of an imperceptible atom, which appears for an instant on the great theatre of nature, and goes out like a spark of fire; foolish pride for a spirit which, despite its great idea of its own importance, feels that it is unable to withdraw itself from these laws and phenomena, which it pretends to consider as its own creation!
[CHAPTER XXXIII.]
A TRIUMPH OF RELIGION IN THE FIELD OF PHILOSOPHY.
249. There are two things in extended objects: multiplicity and continuity. The first is absolutely necessary to extension; it supposes distinct parts, and that which is distinct cannot be identical without evident contradiction. The continuity represented in the sensible impression is not essential to extension, because it is only the result of a union of relations inseparable in the present order of sensibility, but not absolutely necessary in the order of reality. Transcendental philosophy rising above sensible representations, and leaving phenomena to enter on the contemplation of beings in themselves, nowhere discovers the necessity of these relations, and is obliged to consider them as simple facts which might cease to be without any contradiction. In this manner the correspondence of the phenomenon with the reality is saved, and the internal world harmonized with the external, but the subjective conditions of the former are not all transferred to the latter in such a way as to make what is necessary for our representations, absolutely necessary in itself.
250. Arrived at this point of transcendental philosophy, the mind beholds new worlds unfolded to its view. We rejoice to say that this discovers to us a new proof of the divinity of the Catholic religion, and teaches us to distrust that proud philosophy which finds a contradiction in every thing which it cannot understand.
251. There is a mystery which the Church celebrates with august ceremonies, and the Christian adores with faith and with love. The unbeliever sees the holy Tabernacle, and exclaims, in the pride of his ignorance: "Here is a monument of superstition; here man adores an absurdity."
As the present is a work of philosophy, not of theology, I might pass over without answering the objections of infidelity, but the occasion seems so well suited for the solution of some difficulties brought by light and superficial thinkers, that I am unwilling to pass them in silence. The nature of the work requires me to be brief in this discussion, though the subject is too important to be entirely omitted; the more so, as Catholic writers on philosophy have given their explanations on these points in what they considered the most seasonable place, and most frequently when treating of extension.
252. That the mystery of the Eucharist is a supernatural fact incomprehensible to man, and inexplicable by human words, is confessed by Catholics and acknowledged by the Church. We cannot, therefore, give a philosophical reason to explain this secret; no one was ever so vain as to attempt it. We can only examine whether the mystery is absurd and intrinsically contradictory; for if it were, it would not be a truth but an error, because divine omnipotence does not extend to what is absurd. The question is, whether the fact, although beyond the laws of nature, is intrinsically possible; for then it belongs to the field of criticism. If the incredulous man admits God, he must admit his omnipotence; the discussion must then be, not whether God can perform this miracle, but whether he has performed it.
253. The objections brought against the Eucharist may be reduced to the following: a body exists without the conditions to which other bodies are subject; it produces none of the sensible impressions which we receive from other bodies; and is in many places at the same time. To answer these objections, let us first determine our ideas.