Our first parents aspired to become gods, and their pride was transmitted to their posterity; but behold how God really unites himself to man!
Men felt a secret want of expiation, expressed by their sacrifices and mortifications; and Christ satisfied their desire by uniting in himself the two natures, and by fecundating with holy merits the sufferings of individuals and of nations.
Yet men wish to make a myth of him! And after the encyclopaedists have derided him, now they hypocritically try to crown him with human greatness and beauty, to rob him of his divinity! But how can you explain his influence on the most cultivated nations, lasting so many centuries, and through an incessant war from Simon Magus to Renan? Is not his immeasurable influence over the human race divine? With the light of his doctrine he created the life of intelligence and of conscience. His is no hidden and recondite word, but common and popular; not methodized into a philosophical system, equipped with proofs; not even robed in eloquence. His scope is not to invent, but to reveal—that is, lift the veil which covered primitive truths, and excite to good. He is virtue personified, the model of men, with grace through which charity triumphs over egotism—grace, the most profound and most beautiful word in the dictionary of religion. But here human pride rebels, because Christ taught mysteries.
What, then, are mysteries but our ignorance, and the insufficiency of our reason? Thus the vulgar believe that the sun goes around the earth because the senses show it; thus a silly man would deny the existence of the imponderable fluids because he does not see or touch them, although he feels their effects. Three temples rise in the world: of nature, of reason, and of religion; and in all there are mysteries. There are mysteries in space, atoms, divisibility, forces, life, thought, the cell, sensation, idea, limits: in everything under the form which passes away there is a mystery which remains. If a miracle is humanly conceivable, it ought to be divinely possible.
If you exclude the idea of the supernatural, nothing is left but nature, with the character of necessity which reason denies it; with a series of monstrous and gratuitous affirmations which constitute pantheism.
But some will say, "Yes, there is a God distinct from nature; he is self-conscious and free, but he is immutable: while the supernatural represents him as changeable and arbitrary."
Thus reason those who, led by anthropomorphic illusions, subject the action of God to succession. The acts of man, who is ephemeral and localized, are necessarily successive; and because the results of divine activity are manifested to our eyes in time and space, they seem new and wonderful. But God is not limited by time or space; his act is one, eternal, immanent like his will; everything which proceeds from that act is the act itself, one, eternal, and immanent, and thus the differences between the natural and supernatural disappear.
To defend the idea of the supernatural is not, therefore, to attack science or smother intelligence; but to defend the idea of God, who is the hinge of all science. This, indeed, banishes the supernatural from its domain; but if every reality is not reducible to nature, it is impossible not to admit a higher principle of the laws which nature reveals, and of which nature is not the necessary principle. Christianity pronounces nothing on the science of nature, except that the supernatural is above natural laws; that there is a God, as St. Augustine says, "pater luminum et evigilationis nostrae." [Footnote 72] Is this a mystery? But is not everything which exists an incomprehensible manifestation of the supernatural? Is not the free-will of man an incomprehensible mystery?
[Footnote 72: "The Father of lights and of our awaking.">[
But revealed mysteries, much more than dry theorems which restrain reason, are fruitful in meditation, humility, gratitude, and aspiration after a life of bliss: they are light to the intellect, motives for virtue; all have a comprehensible side; they have their wherefore; and this is sufficient for the happiness of individuals, and works efficaciously on the whole of society.