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It was supernature, not superman; grace and truth transfiguring nature; not nature wrenching itself vainly towards the stature of grace. It was man who could suffer, who could reign; since he only who knows his weakness, dares to be strong. . . . Vicisti Galilaee!
Henceforth we are one family in Him if we do His will his brother and sister and mother; and Mary is our Mother, not by nature, which is accidental, but by supernature, which is essential. Mary is my Mother and John is my brother, since, if I have died with Christ, it is no longer I that live, but Christ that liveth in me.
It is important to note that the principle of the scientific Naturalism of the latter half of the nineteenth century, in which the intellectual movement of the Renascence has culminated, and which was first clearly formulated by Descartes, leads not to the denial of the existence of any Supernature; but simply to the denial of the validity of the evidence adduced in favour of this, or of that, extant form of Supernaturalism.
We shall take up the higher conceptions of mankind at a later juncture, so at this point we need only to note that even these mental possessions, like household culture and even the physical structures of a human body, have changed and differentiated to become the widely different interpretations of the world and supernature that are held by the civilized, barbarous, and savage races of to-day.
These, if we set aside the ethical concomitants upon which natural knowledge also has a claim, are composed of information about Supernature; they tell us of the attributes of supernatural beings, of their relations with Nature, and of the operations by which their interference with the ordinary course of events can be secured or averted.
Hence arose the conception of a "Supernature" antithetic to "Nature" the primitive dualism of a natural world "fixed in fate" and a supernatural, left to the free play of volition which has pervaded all later speculation, and, for thousands of years, has exercised a profound influence on practice.
She accepted all who came to her desiring her help; she made no arbitrary distinctions to cover her own incapacities. Her one practical desire was to heal the sick; her one theoretical interest to fix more and more precisely, little by little, the exact line at which nature ended and supernature began.
Too often we are bidden to view the larger conceptions of nature and supernature as something outside the realm of ordered knowledge too frequently we are given statements upon authority that takes no account of reason, and we are asked to accept these views whether or not they accord with the demonstrated facts of common-sense.
In these, as in all other practical affairs, we act on the aphorism "Laborare est orare"; we admit that intelligent work is the only acceptable worship; and that, whether there be a Supernature or not, our business is with Nature.
Yet one reason alone would impel us onward: we cannot close the present examination into the basic facts of evolution and into the scope of the doctrine without asking to what extent a belief in its truth may affect our earlier formed conceptions of nature and supernature.
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