Sect. 136Notion of the Supernatural and of SupernatureNotion of the Supernatural and of Supernature

I. The term “nature” is derived from nasci (like the Greek φύσις from φύειν, φύεσθαι) to be born. Its primary meaning refers to the origin of a being by way of generation; then it applies to that which is communicated in generation and by which the progeny bears a likeness to the progenitor; consequently to the specific essence of both progeny and progenitor. Technically the word “nature” designates the essence considered as principle of motion or change (i.e. action and passion), especially as principle of a certain immanent motion or activity, viz. of vital functions. In this sense, the term is also applied to beings which do not owe their origin to generation, but to direct creation, e.g. the angels. And lastly, it is applied to the uncreated Being of God, connoting in this case the communicability by immanent intellectual generation.

Besides the above abstract meaning, the term nature may be used in the concrete. Thus it expresses the sum total of material beings, especially of organic beings which are the subject-matter of physical science; and also, from another point of view, all things created, which, as such, are the subject-matter of theology.

The word “natural” is used in a great variety of meanings. In general, it is applied to all that belongs to nature, or proceeds from nature, or is in keeping with nature. Opposed to the natural are the “non-natural,” the “unnatural,” and especially the “supernatural.” It is, however, clear, that the same thing may be natural under one aspect, and non-natural or supernatural under another, and vice versâ. This ought to be kept well in mind in order to prevent mistakes, because the use of the terms nature and natural has varied at different times, and the same author often uses them in different senses, according to the point of view from which he writes.

II. The Supernatural, in general, is what is above nature. In this sense, God is a supernatural being or substance, inasmuch as He is infinitely above all created nature. The conception of God as a supernatural being is supposed in the conception of the supernatural in all natural beings; in these, the supernatural only exists in as far as God elevates them above their nature by assimilating them to, and uniting them with Himself.

1. The supernatural in created nature always implies a Divine gift to the creature. It is neither a component part of a particular nature, nor can it proceed from such nature as a quality or product; it is not required by the nature for the attainment of its essential destination; and it is such that no creature of a higher order can produce it: God, as absolute supernatural Cause, acting freely above and beyond all natural laws, can alone be its author. Taken in this strict sense, the supernatural is called the “essentially supernatural” (quoad essentiam). The “accidentally supernatural” (quoad modun or per accidens) is something which, as a matter of fact, God directly intervenes in producing, although, under other circumstances, a created force might have been its cause; or it is some Divine action the object of which is simply to assist a creature in the fulfilment or attainment of its essential destiny. The essentially supernatural in angels and man comprises qualities and perfections, forces and energies, dignities and rights, destinations to final objects, of which the essential constitution of angels and men is not the principle, which are not required for the attainment of the final perfection of their natural order, and which can only be communicated by the free operation of Divine goodness and power.

2. This description of the supernatural is mainly negative. A positive conception is drawn from the consideration that, whatever is supernatural to an inferior nature, must be, at least virtually, natural to a being of a higher order, Hence the supernatural is the participation by a lower being in the natural perfection of one that is higher.

3. From the twofold point of view, negative and positive, the supernatural may be divided into two classes—the absolutely supernatural, and the relatively supernatural; which, as far as man is concerned, may also be termed the supernatural pure and simple, and the preternatural.

(a) The absolutely, supernatural, negatively, is beyond the reach of all created nature, and, positively, elevates created nature to a dignity and perfection natural to God alone—the Absolutely Supernatural Being. Considered as a general and complete order embracing all rational creatures, the absolutely supernatural has its centre in the beatific vision and the Hypostatic Union, each of which contains in a different manner a marvellous union of the creature with God. In the beatific vision the blessed are assimilated to God so as to have God Himself as the immediate object of possession and fruition; in the Hypostatic Union the creature is admitted to the unity of His Being and personal dignity. These two fundamental forms of the supernatural are closely connected, for the assumption of human nature by Christ is the root and the crown of the beatific vision, not only of the human nature of Christ, but, by means of the incorporation of mankind into Christ, of all human nature. Hence the two forms are bound up into one supernatural order, at least after the Fall. The beatific vision, as supernatural end of rational creatures, necessitates a supernatural order of things, because in order to attain a supernatural end supernatural means must be at hand. In this order, theology distinguishes (1) the beatifying or glorifying supernatural, viz. the beatific vision considered both as principle and as act, or as the light of glory (lumen gloriæ); (2) the sanctifying supernatural, which consists in a godlike life preparatory to and deserving of the beatific vision; (3) the supernatural “as to sanctifying energy” (secundum vim sanctificatricem, καθʼ ἁγιαστικήν δύναμιν), which consists in the gifts and acts destined to introduce and to perfect a state and life of sanctity. In the latter respect, viz. as perfecting a godlike life, this kind of supernatural is, in fact, partly identical with (2); but, as preparatory to a life of holiness, it comprises a distinct kind of gifts and acts.

(b) The relatively supernatural, negatively, is supernatural to human nature only; positively, it elevates human nature to that state of higher perfection which is natural to the angels. It comprises the gifts which free the nature of man from the imperfections inherent in his animal life and his inferior reason, imperfections from which the angels are free by their very nature.

The difference between the two kinds of supernatural is not merely one of degree; their operation in the natures which they affect also greatly differ. The absolutely supernatural elevates the nature of angel and man above themselves; it adds a positive perfection to them, and implants in them the root of an entirely new and godlike life. The relatively supernatural, on the other hand, only perfects human nature within its own sphere, by subjecting its lower faculties to the higher, and by freeing the higher from the disturbing influences of the lower. It gives no new life but adds to the existing life perfect soundness, consisting in freedom from corruption and perturbation, from sin and evil. The Greek Fathers call it ἀφθαρσία, the Schoolmen “integrity of nature.”

The difference, then, between the absolutely and relatively supernatural is so great that the Schoolmen often designate the latter as a “natural good,” in the sense of something perfectly in harmony with the requirements of rational nature. As, however, such designation is apt to lead to an underrating of the supernatural character of the relatively supernatural, later theologians have applied to it the term “preternatural,” thus pointing out that it is something beyond and above nature, although it acts side by side with nature and on the domain of nature. In order duly to maintain the supernatural character of the relatively supernatural, it is necessary to consider it not merely as perfect soundness of human nature, but as a heavenly and spiritual soundness, brought about by a marvelous purification and spiritualization of human nature, thus effecting in the visible image of God a perfect likeness to its Author.

III. A careful analysis of the supernatural conceived as the elevation of a lower to the participation in the perfections of a higher nature has led to the notion of “Supernature.” This term designates a participation in the higher nature to such a degree that not only privileges, faculties, and acts are shared, but also the higher nature itself; i.e. the lower nature participates in that fundamental quality of the higher being’s substance which to him makes such privileges, etc., natural perfections. For if the community of perfections, especially of vital actions, is to be a living and perfect one, it must include the equalization of the lower with the higher nature, and consequently it must give the former a higher status and rank, a higher existence, or an intrinsic ennobling and clarification of its substance. In this way the supernatural becomes to a certain extent natural to the holder of the favoured nature, in as far as it is consonant with his new rank and substantial perfection. The concept of Supernature finds its principal realization in the perfect possession of the Absolutely Supernatural, by which the creature is raised to be “partaker of the Divine nature” (2 Pet. 1:4). It might, however, also serve to give a deeper foundation to the relatively supernatural, by attributing the gifts and perfections of this order to an innermost transfiguration of the spiritual substance of the soul, enabling it to preserve the freedom of the pure spirit, although united with a material body, and to assimilate its animal to its spiritual life.