|CATHOLIC SAINTS INDEX||A||B||C||D||E||F||G||H||I||J||K||L||M||N||O||P||Q||R||S||T||U||V||W||X||Y||Z|
IT now behoves us to treat of the fifth kind of good thing wherein the soul may rejoice, which is the supernatural. By this term we here understand all the gifts and graces given by God which transcend natural virtue and capacity and are called gratis datae. Such as these are the gifts of wisdom and knowledge which God gave to Solomon, and the graces whereof Saint Paul speaks -- namely, faith, gifts of healing, the working of miracles, prophecy, knowledge and discernment of spirits, interpretation of words and likewise the gift of tongues.
2. These good things, it is true, are also spiritual, like those of the same kind of which we have to speak presently; yet, since the two are so different, I have thought well to make a distinction between them. The practice of these has an intimate relation with the profit of man, and it is with a view to this profit and to this end that God gives them. As Saint Paul says: 'The spirit is given to none save for the profit of the rest;' this is to be understood of these graces. But the use and practice of spiritual graces has to do with the soul and God alone, and with God and the soul, in the communion of understanding and will, etc., as we shall say hereafter. And thus there is a difference in their object, since spiritual graces have to do only with the Creator and the soul; whereas supernatural graces have to do with the creature, and furthermore differ in substance, and therefore in their operation, and thus of necessity the instruction which we give concerning them differs also.
3. Speaking now of supernatural graces and gifts as we here understand them, I say that, in order to purge ourselves of vain joy in them, it is well here to notice two benefits which are comprised in this kind of gift -- namely, temporal and spiritual. The temporal benefits are the healing of infirmities, the receiving of their sight by the blind, the raising of the dead, the casting out of devils, prophesying concerning the future so that men may take heed to themselves, and other things of the kind. The spiritual and eternal benefit is that God is known and served through these good works by him that performs them, or by those in whom and in whose presence they are performed.
4. With respect to the first kind of benefit -- namely, the temporal -- supernatural works and miracles merit little or no rejoicing on the part of the soul; for, without the second kind of benefit, they are of little or no importance to man, since they are not in themselves a means for uniting the soul with God, as charity is. And these supernatural works and graces may be performed by those who are not in a state of grace and charity, whether they truly give thanks and attribute their gifts to God, as did the wicked prophet Balaam, and Solomon, or whether they perform them falsely, through the agency of the devil, as did Simon Magus, or by means of other secrets of nature. These works and marvels, if any of them were to be of any profit to him that worked them, would be true works given by God. And Saint Paul teaches us what these are worth without the second kind of benefit, saying: 'Though I speak with the tongues of men and of angels, and have not charity, I am become as a sounding bell or metal. And though I have prophecy and know all mysteries and all knowledge; and though I have all faith, even as much as may remove mountains, and have not charity, I am nothing, etc.' Wherefore Christ will refuse the requests of many who have esteemed their good works in this way, when they beg Him for glory because of them, saying: Lord, have we not prophesied in Thy name and worked many miracles? Then Christ will say to them: 'Depart from Me, workers of iniquity.'
5. A man, then, should rejoice, not when he has such graces and makes use of them, but when he reaps from them the second spiritual fruit, namely that of serving God in them with true charity, for herein is the fruit of eternal life. For this cause Our Saviour reproved the disciples who were rejoicing because they cast out devils, saying: 'Desire not to rejoice in this, that devils are subject to you, but rather because your names are written in the book of life.' This, according to good theology, is as much as to say: Rejoice if your names are written in the book of life. By this it is understood that a man should not rejoice save when he is walking in the way of life, which he may do by performing good works in charity; for where is the profit and what is the worth in the sight of God of aught that is not love of God? And this love is not perfect if it be not strong and discreet in purging the will of joy in all things, and if it be not set upon doing the will of God alone. And in this manner the will is united with God through these good things which are supernatural.