Finally, on interrogating life in its unity, in its harmonies, in its cause and end, in its full and substantial reality, we find that it does not contain in itself a causal unity which is sufficient for it; and the great modern physiologist Bernard says: "The problem of physiology does not consist in pointing out the physico-chemical laws which living beings have in common with inorganic bodies, but in discovering the vital laws which characterize them." By studying mental diseases, and perceiving that atrophy of a certain part of the brain will cause the loss of certain faculties, and that the injection of oxygenated blood will reawaken them, and with similar experiments, it has been attempted to prove the materiality of cogitation, and to show that the soul is a chimera. These are irrational materialistic interpretations of physiological facts, for the cause of the fact is confounded with the conditions of the phenomenon.
This same Virchow, who seemed to have discovered such a powerful argument against spiritualism in his theory of the cell, cannot explain with physics and optics alone the phenomena of vision; becomes confounded before the mystery of life, and declares: "Nothing is like life, but life itself. Nature is twofold. Organic nature is entirely distinct from inorganic. Although formed by the same substance, from atoms of the same nature, organic matter offers us a continued series of phenomena which differ in their nature from the inorganic world. Not because the latter represents dead nature—for nothing dies but what has lived; even inorganic nature possesses its activity, its eternally active labor—but this activity is not life except in a figurative sense." [Footnote 70]
[Footnote 70: "The Atom and the Individual," a discourse pronounced at Berlin in 1866.]
We do not think it superfluous to oppose these reflections, added to those of Alimonda, to the negations of the materialists, which have weight only because they have been often repeated; and we conclude with Alimonda that man is an inexplicable mystery if we do not accept the other mystery of original sin. Hence the conflict between reason and the passions; the inclination to evil and bloodthirstiness; the necessity of wars and prisons. If we admit the intrinsic goodness of man, there is no guilt and there can be no chastisement; society can institute no tribunals, but only hospitals to cure diseases. This has been said in our age; and common sense rejected it. The primitive fall and successive activity show how man progresses indefinitely, according to nature, not according to socialistic utopias. This explains the inequality of the faculties and of labor, and hence of goods, of property, which otherwise would be a theft.
The whole of ancient society attests this degradation; but a Redeemer was promised; he was confusedly expected by all nations; he was clearly predicted by the prophets of Judea, in order to console mankind, that they might believe in him to come, hope in him, and love him by anticipation.
These promises, and the figures which personified them, are deposited in the Bible; that divine history which clears up the origin of humanity and the changes of civilization, and whose witnesses, though apparently contradictory, only make the thesis and the antithesis of a great synthesis, interpreted by an infallible authority. The unity of the human species asserted in that book has been proved by the sciences, even by paleontology, which some pretended to arm against the biblical affirmations; and while the frivolity of the last century thought it had mockingly dissipated truth, we have scientific progress proving the Bible to be wonderfully in accord with the least expected discoveries.
The continual intervention of Providence in the Bible is repugnant to human pride, which would be the centre and creator of all events; yet this providence it is which satisfies, at the same time, the wants of the human heart, gives a legal constitution to society, a sanction to human acts, without which we should only have cutthroats and the gallows.
V.
Thus far we nave presented man in relation to God; let us consider man in relation to Jesus Christ, a theme by far more important, as we can say with the psalmist: "Convenerunt in unum adversus Dominum et adversus Christum ejus." [Footnote 71] In this most corrupt world reparation was expected from humanity, but who could fulfil it but the incarnate Word? Greater than all the great ones of the earth, he established his providential kingdom, making it the social centre of men and centuries.
[Footnote 71: "They assembled together against the Lord and his Christ.">[