In a series of means co-ordinate with each other, and depending one upon another in order to attain a primary object, that which in force of the excellence and perfection of its nature precedes others, is to be considered as end in respect to those means which follow next to it in dignity of nature; otherwise the means could have no relation whatever with each other, and the primary end could not be attained. In a series of means co-ordination implies dependence, and this dependence is established by the superiority of the one, and inferiority of the other. Hence the superior means in the series becomes end respectively to inferior means in the same series. Now, we have demonstrated that the supernatural term precedes nature in excellence and intensity of perfection; it becomes, therefore, in the harmony of the cosmic plan, the end of the substantial moment; as the Theanthropic moment is end in reference to the supernatural, and as God's manifestation of his infinite excellence and perfections is the end of the Theanthropos, and thus the primary end of the cosmic plan is obtained.
"All things are yours," said St. Paul of those in whom the supernatural term is realized: "you are Christ's; Christ is God's."
3d. The supernatural term is the exemplar and type of substantial creation.
For it is the end which determines and shapes the nature of the means. The creative intelligence of the infinite, by contemplating the end which it has in view, and the essential laws of being residing in his nature, which is the Being, shapes and fashions mentally the nature and properties of the means. Hence it is evident that, the supernatural term being the end of substantial creation, it stands towards it as the exemplar and type to its copy.
4th. The supernatural term is the mediator between the Theanthropos and substantial creation.
This last proposition is a consequence of the preceding ones. For, if the supernatural term precedes substantial creation in excellence and perfection of being, if it is its end and its type, it is evident that, in the general order and harmony of the cosmos, its natural place is between the Theanthropos and substantial creation. Consequently, it is mediator between them. Of course, the intelligent reader will easily understand that this mediatorship is not one merely of place and location, but a mediatorship of action; since the terms here in question are all agents.
These four properties of the supernatural moment, which, we flatter ourselves, have been demonstrated and put beyond the possibility of doubt, will enable our readers to see the philosophy of various other truths held by Catholicity, and denied by rationalism, Pantheism, and Protestantism.
And, first, the possibility of miracles follows evidently from these principles.
A miracle is a sensible phenomenon superseding or contrary to the established laws of corporal creation. A body left to itself by the ordinary law of gravitation should fall to the ground. Suppose it should hover between heaven and earth without any support, it would present a phenomenon contrary to the natural law of bodies. It would be what is called miracle, from the word miror, to wonder or to be amazed, because our intellect is always astonished when it cannot see at once the cause of an effect.