DIVINE VITAMIN

OF THE

HUMAN SOUL

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GRACE

Divine Vitamin of the Human Soul

BY

ALOYSius McDonough, c.p., d.d.

Passionist Monastery

Jamaica, N. Y.

New York

THE PAULIST PRESS
401 West S9th Street



Imprimi Potest :

Nihil Obstat:

Nihil Obstat:

Imprimatur:

New York, March 19, 1939.

CoLMAN Byrne, C.P.,

Prae. Prov.

Linus Monahan, C.P.,

Censor Deputatus.

Arthur J. Scanlan, S.T.D.,

Censor Librorum.

+ Stephen J. Donahue, D.D.,

Administrator of New York.

Copyright, 1939
,
by

The Missionary Society of St. Paul the Apostle

IN the State of New York

PRINTED AND PUBLISHED IN THE U. S. A.

BY THE PAULIST PRESS, NEW YORK, N. Y.



FOREWORD

I
N the Christian life, grace is a reality of the supernatural
order, just as health is a reality of the natural order. The

Venerable Cardinal Mercier calls grace “a spiritual quality

infused into our souls by Jesus Christ, which penetrates our

inmost being, instils itself into the very MARROW OF THE

SOUL and goes forth (through the virtues) to all its faculties.’’

Here is an analogy taken from bodily health which helps the

Christian to grasp more easily the idea of grace, and its neces-

sity for right living.

The author of this brochure has taken pains to carry out

this analogy to some length, in terms that are quite familiar

to the average reader who finds them used so often in current

literature, in advertisements and in radio talks on health and

the things that make for health. His lofty and evident motive

to give a wholesome spiritual turn to the reader’s ordinary,

even meager, knowledge on bodily health is a happy one, and

cannot fail to open new vistas in the field of the supernatural,

and bring the thoughtful Christian to the practical conclusion

that he must have at least as much concern for the health

of his soul as for the health of his body.

Couched in popular language, devoid of technicalities, the

author’s message will undoubtedly appeal to a great multitude

of readers, who will discover to their satisfaction and edifica-

tion that, after all, grace is not a thing abstract and technical,

but a tremendous reality, eminently concrete and practical,

and above all health-producing and health-conserving for the

soul. May this brochure achieve its sublime purpose of help-

ing many an earnest, even perplexed, soul a little farther on

the way of sound spiritually healthy living.

•h William A. Griffin,

Auxiliary to the Archbishop of Newark.



. And a small drop of ink,

Falling, like dew, upon a thought produces

That which makes thousands, perhaps millions

thinkT (Byron.)

Nowadays, health education is not confined tothe physician. Physical and psychological health
is a featured topic in the daily paper. The mainte-

nance of health postpones deterioration and death,

improves efficiency, and makes life more enjoyable.

No wonder the health columns are read attentively
and eagerly!

Over and above our health of body and mind, it is

only normal that we maintain a religious health of

soul. God has destined us to develop as supermen,

for His World of Tomorrow. To enable us achieve

that destiny, God has equipped the soul with a ‘re-

ligious anatomy.^ For the souks diet. He has pro-

vided the essential vitamin called grace. With grace,

the soul enjoys health: without grace, the soul is sick

unto death.

It has been the stupid vogue, to avoid public dis-

cussion of grace, on the flimsy plea that the subject

is too profound, too involved for the layman. Hardly

so, when health of soul depends so much upon the

vitamin of grace. Since grace is indispensable to the

superman, an education on the subject must be feasi-

ble. Divine Providence has revealed ample data con-

cerning grace. The Teaching Church has transmitted

that information faithfully. Granting a moderate ex-

penditure of time and effort, we disciples can learn

what our divine Master has taught. “It hurts to

think,” but ‘growing pains’ are an indication of

progress. A. McD.



GOD^S WORLD OF TOMORROW

Lay That Ghost!

^T^HERE is a ghost that haunts every man, woman, and child

who is religiously immature. That ghost is a suspicion.

It whispers to the human mind and heart that, God and the

affairs of the soul—though highly important—are lacking in
human appeal. On earth, churchgoing is tedious: heaven is

equivalent to an eternal session in church! Well and good for

the angels, but excessively spiritual for flesh and blood!

Heaven is an unspeakably grand prospect, but is it enjoyable

humanly?

Suspicion of that sort is a mere phobia—an empty fear.
Yet, by dulling man’s interest in things religious, by dampen-

ing his enthusiasm, that suspicion as to the desirability of

holiness, does untold harm. Generally speaking, we succeed

best of all in undertakings that we find congenial. It is, there-

fore, advisable strategy—at the very outset of our discus-
sions— to eliminate any suspicion that would cool intense in-
terest in the study of grace.

Man’s development along religious lines is, for the most

part, a spiritual process. Yet this type of progress is not

distasteful, provided we be at all mature. As youngsters, we

specialized in activities that are enjoyable in a bodily way

—

romping, eating, and so on. Gradually but surely, we came

to realize our equipment for another type of enjoyable activity

—for thought and love. Besides a palate, and arms and legs
wherewith to turn handsprings, we have a mind for thinking,

we have a will for loving and for self-decision. These abilities

are at the same time appetites—the mind hungers for knowl-
edge, the will is athirst for lovable things. Nothing else is so

enjoyable to a man as to exercise these abilities successfully,

there is no distress comparable to that of an empty mind and

heart.

To the point—thought and love are twin activities that
make us spiritual. The vegetable can grow, but cannot even

see and hear, smell and taste, and feel as the dumb animal

S



does. We grow, we sense things in the five ways a mere animal
can, but over and above that sort of thing, we are equal to

what is done by angels and even by God—we are capable of
thoughtful love. This is only another way of saying that, to

be human is to be spiritual! Since the spiritual man is simply

the type of person who has matured as a thoughtful lover,

spiritual activity is natural to us and should be enjoyable.

In putting our spiritual abilities to work, we are somewhat

hampered by obstacles—hindrances which can, however, be
overcome. Disrelish in the exercise of our mind and will is

often the result of a mere lack of development. For example,

some athletes would exhaust their bodies in the stadium, yet

shrink from ten minutes of studious thought! With men of

that type, the mind is below par owing to disuse. For a simi-

lar reason, it is difficult to convince a pugilist as to the enjoy-

ability of literature—his mental appetite needs whetting.
Then, too, our minds can be dissatisfied for want of worth-while

nourishment, just as we are disappointed in ugly sights, in

discordant music, in unfit food. The mind and will crave truth

and goodness. Lastly, the mind may be—so to speak—grop-
ing in the dark, in need of enlightenment, just as bodily eyes

need glasses for the improvement of vision. Strain is irksome.

Briefly, there is no handicap of mind or will that cannot be

hurdled, enabling us to enjoy thought and love, to develop

the spiritual abilities that make us human and humanly happy.

When a human mind and heart are stimulated by divine

grace, a man is so improved upon—even here on earth—that
he becomes a superman. He is as human as ever, though plus

his betterment. Grace equips a man with superhuman ability,

for thought, love, and joy of a divine sort. Grace is a tonic

that bestirs an appetite for divine things; it furnishes the

mind with a preview of God’s own secrets; it energizes the

heart with longing and hope for God’s World of Tomorrow]

it gladdens the superman by a foretaste of his heavenly treat.

Without grace, without heaven—^lest we shy away from our
development as religious supermen, it is necessary that we dis-

solve all suspicion as to the desirability of heavenly grace.

Let us proceed to “lay that ghost,” making place for the Holy

Ghost!

Pag* 6



What Are the Prospects?

In a certain sense, it is correct to say that every man is

selfish and should be selfish. Self-love is instinctive to each

of us: the instinct has been implanted in every human heart

by our Maker. How queer it would be, did a man not have

an appetite for his own welfare! There is, then, such a thing

as well-ordered selfishness.

Our Creator has not only given us an appetite for personal

happiness—He has made it feasible to satisfy that appetite.
In His providence, God has provided man with ample oppor-

tunity for the well-being of both soul and body. Since God

is the Author of the human body no less than of the soul. He

cannot be indifferent to the prosperity of His own handiwork.

Anyone at all conversant with sacred history realizes how

provident God has been toward us and that this topsy-turvy

world has been spoilt by man himself. For a moment, gaze

toward the future.

During 1939, New York will be a focal point of this world.

Millions will visit the New York World’s Fair, to study the

most up-to-date exhibition of human progress, the latest ex-

pression of human hopes for the World of Tomorrow. Many

will fail to recognize the Temple of Religion as the most sig-

nificant edifice amid that monumental city. Thus to fail is to

miss the point, in any such Exposition of Progress. And a

shocking number of ^students’ will miss the point, because

ignorant or forgetful of the first three chapters of sacred his-

tory. Now gaze backward, toward the past.

Once upon eternity, there was a World’s Fair. Never since

has there been such a display of science, art, and inventive

genius. For the guidance of posterity, the Architect has re-

vealed a pen-picture, so clear that even a child can understand

it. A quotation from the original: “In the beginning, God

created heaven and earth . . . and all the furniture of them.

God saw all the things that He had made, and they were very

good.” ^ God planned a universe of created things. All other

planets are hand-maiden to Mother Earth: on earth, man is

governor of all else. “Let him have dominion over the whole

earth.” The reason for God’s ‘partiality’ to man is clear: “Let

1 We urge the student to read thoughtfully the first three chapters of Genesis.

7



US make man to our own image and likeness. And God

created man to His own image. The Lord God formed man

(man’s body) of the slime of the earth: and breathed into his

face the breath of life, and man became a living soul. And

the Lord God had planted a paradise of pleasure, wherein He

placed man.” Amid all creation, man is the masterpiece, the

favorite—^because of his human soul. And

—

religious health

of soul was the pivotal factor in all human well-being.

As long as man stayed loyal to God, his welfare of soul

and body was assured. During that heyday, man was not

handicapped by ignorance; there was no conflict between the

appetites of soul and body; suffering was unheard of, as well

as toil and danger; death was unknown. Remarkable though

it was, such physical and psychological health was a mere by-

product of God’s grace. Grace was the gifted equipment that

elevated man to the status of a superman. By grace, a mere

creature became an adopted child of God, of a Maker who

deigned to father him. In fact, the original World’s Fair,

called Paradise, was only a small-scale model of the City of

God in the World of Tomorrow—of that heaven of which
^^glorious things are said,” ^ and where “the dwelling is of all

rejoicing.” To be a child of God was worth while—?l long,
long while!

But “sin entered into this world.” ^ By rejecting God’s

grace, man spurned His Maker and Father, and cheated him-

self of his normal destiny. Were it not for man’s own mis-

management, there would be no need for hospital, or cemetery,

or penitentiary. The prospect of paradise here and heaven

hereafter would not have collapsed. Indeed, we might be

unforgiven to this day, were it not for our rank as children of

God. Prompted by a fatherly love, God sent among us His

eternal Son, to shed His blood in atonement, that by a unique

‘blood transfusion’ we might once again be animated by the

vitamin of grace. The prospects are as appealing as ever, for

soul and body, thanks to God and His grace!

2 Psalm Ixxxvi. 3.7. 8 Romans v. 12.

P«g« t



Go to Sources!

Men there are for whom such a prospect has little or no

appeal. With that type of man, even to dwell on the subject

brings on a headache. A more thorough diagnosis might

reveal heartache, for it is not normal to cheat oneself of super-

human ability and superhuman happiness. There are two

things that account for man’s want of enthusiasm about heaven

and the grace that guarantees heaven. Neither blunder is

complimentary to man, inclined though we are to preen our-

selves as wise executives. First of all, a man can be so poor

a strategist as not to ‘go to sources’ for whatever is worth

while. Then, too, a man can be such a wiseacre as not to

recognize the desirability of being a child of God. Presently,

we shall consider the desirability of the heaven, to which the

child of God is heir. For the moment, let us focus attention

upon the advisable strategy of seeking benefits at their very

source.

It stands to reason that when we possess a source of de-

light, in such a way as to enjoy it thoroughly, we are better

off than if we enjoy merely some few products of that source.

Is not the whole greater and more enjoyable than a part?

But God is the original and inexhaustible Source of all en-

joyable products; hence, intimate association with God is the

most enjoyable attainment possible to a man.

The sound strategy of seeking benefits at their very source,

is exemplified even among criminals. For example, the coun-

terfeiter is shrewd enough to ‘mint’ money rather than wait

for it in driblets. Whether things, places, or persons, and no

matter how enjoyable—God is the Source. “All things were
made by Him, and without Him was made nothing that was

made.”
^ “But all men are vain in whom^ there is not the

knowledge of God: who by these good things that are seen,

have not acknowledged who was the workman
;
let them know

how much the Lord of them is more beautiful than they; for

the first Author of beauty made all those things!”® Other

enjoyable items are as mere mist, wafted to man from the

torrential Source—from God who is Heaven. Created per-
fections are only piecemeal imitations of an Original, who

4 John i. 3. fWiidoiB lill. 1, 3.

9



alone is flawless and enjoyable without disappointment. No

sound business man can afford not to ‘go to sources/ no man

in his right senses will neglect to plan for heaven. But heaven

is in prospect only to the child of God, to the superman who

thrives on the vitamin called grace.

Surprise Party

In response to the instinct for well-ordered self-love, men

blunder by not ‘going to sources.’ There is another type of

man who fails himself and whom we have stigmatized as

‘wiseacre.’ Dictionaries define a wiseacre as one “who affects

great wisdom but who is, in reality, a dunce—a stupid or
ignorant person.” Such indeed is any man who will not admit

the desirability of heaven, to which the ‘child of grace’ is heir.

Heaven has been well described as “perfect in the aggre-

gation of all good things.” ® This description is justified, for

God’s Revelation about our heaven is comparatively ample,

and other data stand to reason. It is absurd to say that we

are ‘know-nothings’ concerning heaven. Our advance knowl-

edge of heaven furnishes abundant inducement to well-ordered

selfishness. Of course, heaven would not be ideal, did it not

surpass our expectations, if here and now we knew all about it.

The element of even unexpected delight is the ‘finishing touch’

that makes a surprise party unique. And heaven will be a

surprise party in the sense that St. Paul affirms: “Eye hath

not seen, nor ear heard, nor hath it entered into the heart of

man, what things God hath prepared for them that love

Him!”^

It will stimulate our enthusiasm toward heaven, to realize

some of its attractive features. Chiefly, though by no means

exclusively, heaven will gratify our human soul. It takes a

body as well as a soul, to constitute a man; yet, the soul is

the nobler element in our make-up—the element which renders
us superior to the vegetable, and to the animal that is not

human. Our spiritual appetites are keen and crave their

proper nourishment—truth for the mind, true goodness for the
will. There is no human deformity so pitiable as that of

spiritual equipment out of gear—an insane person, for example,
a Boethius.

Page 10

7 1 Cor. ii. 9.



or even a simpleton. This realization gives us a clue to the

importance of our spiritual abilities. More pitiable than any

such deformity, is the soul who undergoes a living death,

starved for want of religious knowledge and love. To the

point—in the Church Triumphant, the human soul is grati-
fied to the full, by unhampered intimacy with the very Source

of truth and goodness. Thus does heaven guarantee pros-

perity of soul. ^Teace to men of good will,” ® is a divine

promise that God fulfills partially on earth, wholly in heaven

where ^^my soul shall be delighted in his salvation.”

God does always the appropriate thing. How fitting that

our body share in the reward that is heaven! During our

probation on earth, body and soul dwell together—they belong
together. Our bodily senses—sight, hearing, and the like

—

furnish the mind and will with material for thought and love.

The soul uses the body as an instrument to carry out its plans

and purposes. One of the early events in God’s World of

Tomorrow is our resurrection—the recovery of our own bodies.
Bodily death is only a temporary condition: we shall spend

eternity in either hell or heaven—soul and body.
Revelation abounds in detail that removes all doubt as

to heavenly provision for bodily welfare. For example, ^^They

shall not hunger nor thirst.”
^

^^There the wearied in strength

are at rest.” The divine Physician will eliminate human

infirmity: ^Then shall the eyes of the blind be opened, and

the ears of the deaf shall be unstopped. Then shall the lame

man leap as a hart, and the tongue of the dumb shall be

free.” ^'And God shall wipe away all tears from their eyes:

and death shall ^be no more, nor mourning, nor crying, nor

sorrow.” Just as surely as our Risen Saviour is happy, we

too shall be happy, for He discarded the tomb and ascended

into heaven to ^^prepare a place for you.”

From infancy onward, each one of us lives in association

with others. Mutually, we influence one another’s salvation.

Heaven will be peopled—^not with beatified hermits—but with
^career men and women’ who rejoice together, the union-in-

common or Communion of Saints. Parents will enjoy the

company of their children, husbands will rejoice with wives,
8 Luke ii. 14. 9 Isaias xlix. 10. lo Job Hi. 17.
11 Isaias xxxv. 5, 6. 12 Apoc. xxi. 4. 13 John xiv. 3.

Pag* I

i



canonized saints with their clients from the Church Militant,

souls from purgatory with those who hastened their entry into

the Church Triumphant. Surely the prospect of heaven is

a ‘temptation’ that a man of faith cannot resist! Is there,

then, any reason for a forced enthusiasm toward heaven?

God is under no obligations to man. Hence, God did not

have to share heaven with us. That He promised to do so, was

sheer generosity, in the first place. Man was so brazen as to

reject that offer. That God extend to us a second opportunity

—above all at the expense of His eternal Son—^no human word
can describe such divine mercy! The treasure recovered for

us by our Saviour, is divine grace. Withdraw the human soul

and the body becomes a corpse: withdraw the vitamin of grace

and the soul becomes lifeless as a child of God and an heir to

heaven. To be supermen for God’s World of Tomorrow, we

must be vitalized by grace. “By the grace of God I am what

I am.”

14 “Wanted—A Perfect Heaven,” McDonough, C.P., American Ecclesiastical
Review, January, 1937, p. 35.

15 1 Cor. XV. 10.

Questions

1. What are the advantages of mental and bodily

health? What do you understand by religious

health of soul?

2. Why is disrelish for spiritual activities, a sign of

human immaturity?

3. Explain the statement: To be human is to be spir-

itual.

4. What motive prompts our study of heaven, prior

to that of grace?

5. Defend well-ordered selfishness. What is the

connection between that instinct of ours, and

God^s World of Tomorrow?

Pag# 12



6. What main issues are revealed for human guid-

ance, in the first three chapters of sacred history?

Do you find eight such items?

7. Explain the strategy of going to sources for what

is worth while.

8. What provision does heaven guarantee to the

human soul? to the human body?

9. What is wrong with leadership that is irreligious,

or even unreligious?

10.

To what did St. Paul point, in accounting for his

success as a ‘career’ man?

Page I 5



DIET FOR SUPERMEN

Two Types of Health

T OCATED in Rochester, Minn., is the Mayo Clinic. This

health center consists of an elaborate network of hotels,

clinics, hospitals, and diet kitchens—all connected under-
ground, one with another. The Mayo Foundation is world-

wide in fame and service. Its reputation and success are the

result of skill plus thoroughness. The prompting spirit in

every department is that of respect for human health.

Health, in general, consists of organic and junctional

soundness. In a fully equipped hospital, provision is made for

those who are ill in body and in soul. The bodily patient is

treated by way of medicine and surgery, for the improvement

of physical health. The so-called mental patient (whose ail-

ment may involve mind or will, or both) is treated by

way of psychiatry, for the improvement of psychological

health. Fittingly, we classify both physical and psycho-

logical health as natural—that is to say, these two sorts
of health are characteristic of a sound man. To enjoy

natural health of body and of soul is simply to have a

constitution that is in proper condition, that serves its human

purpose. A complete breakdown of psychological health

turns, a man into an imbecile: complete breakdown of physical

well-being results in a corpse. Natural health is not, then, an

extra: though precious, it is as typical of a man as lungs, heart

and the like.

Over and above natural health, there is such a thing as

supemdiiVLX?! health. As God Himself has revealed to us, this

type of health is religious, and is centered chiefly in the soul,

although—as we shall explain later—^the body is included.
However, it is not the same thing at all as physical health of

body, or psychological health of soul, This kind of organic

and functional soundness is a perfection superior to all other

sorts of health. It is a distinct type, so excellent as to elevate

mere men to the rank of supermen. Hence, it is classified fit-

tingly, as supernatural. Ever since God blessed man with

this type of health, it is quite normal that we foster and enjoy

it. But this improvement in our well-being is not natural to

Pag® 14



us: it is an extra. Supernatural health is so exalted a perfec-

tion that, no creature—man or angel even—could of himself
develop it. Only God can give it and that He do so is an out

and out gift, a sheer bounty.

Two Types of Illness

No man, gifted by God with supernatural health, can lose

that benefit except through his own fault. Such a loss is the

most injurious a man can sustain. To incur it, is religious

suicide. Bereft of this health, we are quarantined from God’s

own family. A mere man who could be, and should be a su-

perman, is a monstrosity. To realize all this, is to appreciate

the importance of grace—the vitamin essential to supernatural
diet.

From infancy until death, body and soul maintain an un-

broken partnership. Mutually, they ward off deterioration and

harm, they foster well-being and content. It is inevitable that,

sooner or later, this partnership be dissolved: soul will depart

from body, whereupon the latter dies. Before that event, how-

ever, both soul and body are susceptible to manifold afflic-

tion. Simply because human efficiency and gladness are thereby

thwarted, any ailment is repugnant. However, some infirmi-

ties are comparatively trivial, while others are grave. Bodily

growth may be so retarded as to result in a pygmy. To have

soundless ears or sightless eyes is a sad plight: so too, a leak-

ing heart or perforated lungs. But within the sphere of natural

health, no tragedy can compare with insanity. That affliction

impairs the soul, depriving a man of his spiritual excellence:

it extinguishes human thought, love, and joy. The more pre-

cious a benefit, the more expensive and repulsive is its loss.

With solid reason, then, we shun physical and—even more so

—

psychological illness. However, a complete breakdown of super-

natural health is the most tragic plight of all. Our religious

fitness is superhuman—as superior to natural health as heaven
is to earth. To enjoy supernatural fitness is to share in God's

own health: To lose it, is to reduce oneself ^below par,’ to cheat

soul and body of the best—by the worst type of suicide.
The Church on earth we might liken to a well-organized

hospital. Its Founder is the divine Physician, Jesus Christ. He

Page 15



is concerned over the health of all men and women, all of whom

are patients, whether they realize it or not. Although the

S3anptoms vary, as well as degrees of illness, the ailment is

common to all—our religious health is below par. The divine
Physician has made a correct diagnosis, for it is He who has

given us whatever health we enjoy—be it natural or super-
natural. In the diagnosis of a case, in planning the recovery

of a patient, physicians are guided by the ^case history.’ The

record of the past shows the contrast between a patient’s nor-

mal health and actual conditions; it furnishes a clue to the

cause of illness, and thereby indicates the sort of treatment

called for. An acquaintance with our own history enables us

to co-operate intelligently with our divine Physician.

Our Case History

From both the Old Testament and the New, we learn the

following facts. God is—^so to speak—^brimful of perfections
and joy. He shared that perfection and joy with us, in two

ways. First of all. He established us as human beings: sec-

ondly, He promoted us as supermen—^no longer mere creatures
but likewise adopted children. As men. He gave us our human

make-up. That consists of soul and body, plus many abilities

which are at the same time appetites for pleasure. Thus we

are ^equipped to relish food, aromas, music, and so on: thus too,

we are equipped for enjoyable thought and love. As 5w/^6rmen,

He so improved our human make-up as to fit us for joy of a

divine type. That improvement we refer to as our ^supernatural

make-up,’ ‘our religious anatomy.’ It consists of additional per-

fection of soul, plus corresponding abilities and appetites for

joy. We are thereby equipped to relish the very things that

render God Himself so flawlessly happy. Soon, we shall ex-

plain in detail the divine qualities bestowed upon supermen by

the God of Joy: for the moment, we simply refer to those per-

fections as the ‘equipment of grace.’

Early in this chapter, we stated that religious health, though

centered chiefly in the soul, includes the body also. This is

appropriate, because body and soul live together during the

time before bodily death, and eternally after the resurrection.

When establishing us as supermen, God made special provision,

u



so that bodily welfare would harmonize with our new health

of soul. He did so by exempting us from bodily death; from

illness, suffering and danger; by eliminating labor of a toil-

some, wearying sort. Moreover, as a result of this Honic,^ the

body was predisposed to co-operate with the soul—an ideal
alliance for the advancement of mutual interests. In the fur-

therance of knowledge, God Himself tutored man. No mere

man could acquire such benefits: only God could bestow them.

Even though not of a supermiwxdX type, such privileges were

truly extras, and are classified as pretemdLiwrdX gifts. Without

a whit of exaggeration, then, the citizens of Paradise were

supermen I And Paradise was only a prelude to Heaven:

What folly on the part of man and woman, to deprive them-

selves of their superhuman excellence! Is it not literally true

that such a loss is the most serious that we can sustain? Is

is not suicide of the worst type? The degraded superman is,

indeed, a monstrosity—a divine masterpiece frustrated by self
ruination! What a shock to experience the poignant contrast

between a superman ^s joy and an outcast’s distress! “Adam

and his wife hid themselves from the face of the Lord God. And

to the woman He said: I will multiply thy sorrows: in sorrow

shalt thou bring forth children. And to Adam He said: Cursed

is the earth in thy work; in labor and in toil shalt thou eat

thereof all the days of thy life. In the sweat of thy face shalt

thou eat bread, till thou return to the earth, out of which thou

wast taken. And the Lord God sent him out of the paradise

of pleasure.”
^

Tragic enough that man should bring upon himself such

manifold damage—loss of his pretermXwxdX welfare—but worst
of all, as a cMd of God, man turned prodigal! A benevolent

Father, eager to reward His adopted favorite, was constrained

to punish him. “Because thou hast done this thing!” ^ In

exchange for counterfeit goods, man contemned his 5W/^ematural

standing and prospects, and the One who had thus gifted

him. Logically, he lost his own share in God’s health and joy.

Adam had been appointed by God, as custodian of superhuman

health both for himself and for all posterity. Hence we of

today, as his offspring, are born bereft of the privileged health

1 Genesis iii. 8, 16, 17, 23. 2 Genesis iii. 14.

Pag* 17



that is normal to us. Thus it is that we inherit, instead, illness.

Apropos of this hereditary illness, St. Paul writes: “By one

man sin entered into this world, and by sin death ... by the

disobedience of one man, many were made sinners.” ® The

first step toward recovery must be the realization that we are

ill, that we need the ministrations of a divine Physician.

In ^headline style,’ we have sketched our case history, in

order to mark the contrast between normal health and the ill-

ness that we have contracted. Men of good will, by co-opera-

tion with the Second Adam, recover their health—partially on
earth, fully in heaven. Men of ill will fail to do so, choosing

to lull their distress by resort to the drugs of pleasure. Under

the leadership of statesmen, financiers, war lords, scholars, or

physicians, men endeavor to extricate themselves from the con-

sequences of the 'original depression.’ A few years ago, at

Harvard, they planned even a group of 'supermen’—a revival
of the old Spartan ambition, though with emphasis on intel-

lectual development, rather than on muscular. Such attempts

are futile, simply because their sponsors ignore the Second

Adam, who alone is competent to undo the harm wrought by

the First Adam. And they ignore the divine Physician, simply

because they do not admit that the root-cause of all human

distress is religious.

bur case history reveals also that religious health is the con-

trolling factor in man’s welfare. To the type of illness called

sin, we can trace all earthly affliction, as well as the unbearable

exile of eternal hell. “Know thou and see, that it is an evil

and a bitter thing for thee to have left the Lord thy God.”
^

“Your iniquities have turned these things away, your sins have

withholden good things from you.”
® “You have forgotten God

who brought you up.” ® “Your iniquities have divided between

you and your God.” ^ “Depart from Me, ye cursed!”
®

To eliminate evil effects, sound strategy dictates that we

eliminate their cause. Since all evils were introduced into this

world by original sin, we must rid ourselves first of all, of that

root-disease. We must recover our superx\.dX\xxdX health. From

that point onward, we must maintain our religious health as

s Romans v. 12, 19. 4 Jeremias ii. 19. 5 Jeremias v. 25.

6 Baruch iv. 8. 7 Isaias lix. 2. 8 Matt. xxv. 41.

Page 18



intact as possible—by guarding against the ‘relapse^ known as
personal sin. To counteract any germ, we must use a specific

antidote. Against the germs of original sin and personal sin,

God has provided an antidote. He sent the medication from

heaven to earth, sending also His divine Son as Physician. At

His own .expense, Christ administers to every man of good

will, the supernatural antidote called GRACE. He does so,

by transfusing to us the salutary benefits of His own Blood

—

teeming as it is with the supernatural vitamin of grace. ^‘Of

His fulness we all have received, and grace for grace.’’
®

‘‘The

wages of sin is death. But the grace of God, life everlasting,

in Christ Jesus our Lord.”

Nutrition—Diet—Vitamin
Even a lifeless engine cannot run without fuel. Its various

parts may be intact, and properly connected, but to function

and serve its purpose, the engine must be ‘fed.’ This need for

nourishment is true especially, in the case of things that are

alive. Plants, animals, men—all need nourishment, in order
to thrive and to replenisli any expended energy. In any case,

nourishment must be fitted to the appetites that crave it. For

example, we cannot support the human soul with bodily fare.

The soul hungers for psychological nutriment—for truth and
goodness. So too, nutrition for supermen must be of a super-

natural type. Nothing inferior will do. Regulated nutrition,

we call diet. Diet excludes whatever is harmful or useless, and

includes whatever is beneficial. In providing beneficial nutri-

tion, a diet is planned out on the basis of vitamin-content. In

the case of bodily diet, a vitamin is an ingredient that is essen-

tial to nourishment, and thus essential to health and life. As

a matter of fact, vitamins are conveyed to the body not

only in food but in other ways,—^such as pure air, and sun-
shine. Hence, nutrition and vitamins are not terms that must

be restricted, so to bespeak food alone.

Grace is a psychological vitamin, of supernatural force. It

has a twofold action. As an antidote, it counteracts the germ

called sin. As nutriment, it furnishes the soul with the kind

of thought and love that gladdens God Himself. The soul of

• John i. 16. 10 Romans vi. 23.

Pag* 19



the superman will thrive or languish, in proportion to his

fidelity or infidelity to this diet. No child of God can afford

to neglect this divine vitamin. As an aftermath of original

sin, we are weak. We are susceptible daily, to the germ of

personal sin. We begin to be supermen, when we are “born
again’’ by the grace of Baptism: but, our Father in Heaven

expects us to develop, to become robust, to enjoy life. Each

one of us. He exhorts tenderly: “Thou therefore, my son, be

strong in the grace which is in Christ Jesus.”

11 John iii. 3. 12 2 Tim. ii. 1.

Questions

1. What do you understand by health, in general?

2. Explain the difference between natural and preter-

natural health. Clarify your explanation by giving

examples of each type of health.

3. What does supernatural health consist of?

4. What do you imply, when you say that it is normal

to be a superman, though not natural?

5. Why is the loss of supernatural health the most
tragic plight we can suffer?

6. What guidance is found in the case history of a

patient ?

7. Summarize the sacred history of our original

health ?

8. From the same source, sketch the record of man’s

original illness.

9. Why are we of today infected with the germ of
original sin? Are we susceptible to any other

similar germ?

10.

What is meant by antidote? by nutrition? by diet?

What is a vitamin? What sort of a vitamin is grace?

P«g« 20



THE SUPERMAN^S CONSTITUTION

Career Education

T^HUS far, we have considered God^s World of Tomorrow

,

as

the destiny in prospect for the child of God, in order to

realize its desirability. We have studied also the various types

of health to which we can attain, and the corresponding ail-

ments to which we are susceptible. Thus we heightened our

appreciation of the stark contrast between health and illness,

we traced all human distress to its root-cause, and finally read

the ^prescription^ written by our divine Physician, Jesus Christ.

Our next step will be to study the superman’s ‘religious con-

stitution,’ in order to understand the connection between that

‘religious anatomy’ of ours and grace as a vitamin.

Especially for beginners, a thorough study of grace is diffi-

cult. We are dealing with a religious mystery. Were it not

for Revelation, we would know nothing whatever about grace.

Divine Providence has planned for man a career of superhuman

prosperity. This destiny, together with the means and method

of meriting it, are known—somewhat technically—as the ‘order
of grace,’ the ‘supernatural economy.’ Were it not for the

sheer bounty of God, that destiny would be “beyond the reach”

of man or angel. Hence, we must learn from a reliable source,

the fact that we have a superhuman vocation, what it consists

of, what means to apply and what method to follow.

With a view to intelligent and meritorious co-operation on

our part, God has revealed to us ample information concerning

grace. However, the subject is profound and is involved. Not

until our promotion from the Church Militant to the Church

Triumphant, shall we understand the wonders of grace, fully.

Only there and then, shall we experience the gratification of

success, of arrival at destination. Here and now, we strive, we

journey. But God has revealed to us the divine things that

concern us, in a human way. With available data, we can gain

a respectable understanding of grace. New ideas and new

vocabulary should not deter us. Presumably, we bring to

the study of our own superhuman career, the attention and

patience—let us say—of a medical student, in his study of the
human make-up and its function. A thorough understanding

P«9« 21



of what is worth while, engenders enthusiasm. Enthusiasm is a

tonic we need, as we ^‘press toward the mark, to the prize of

the supernal vocation of God, in Christ Jesus.”
^

Our superhuman destiny is not only a wonderful thing in

itself, not only an appealing prospect to a man, but is God^s

own reason for His fatherly attitude towards us. It is our rank

as supermen that bridges over the gap between Creator and

creature. As supermen, we are permitted to share in God^s

own perfections. ^That . . . you may be made partakers of the

divine nature!”^ This resemblance between Him and us, is

the basis that fits us for adoption as children, for dealing with

Him on terms of friendship. He would have been—so to
speak—extravagant, to provide for mere men, the marvels and
mercies of Bethlehem, of Calvary, of the Mass-altar. Man’s

divine sonship is a factor that made his crime the more dis-

graceful, yet the more forgiveable. Ask the parent of a way-

ward child—no one else may have the same viewpoint,—but
then, the child is his own! ‘T have loved thee with an ever-

lasting love, taking pity on thee!”^ Prompted by a fatherly

love, God once more gifted man with grace, that paradise lost

might become paradise regained.

We add another preliminary thought for the encourage-

ment of the student. There is a resemblance between our na-

tural anatomy or constitution, and our supernatural constitu-

tion. This similarity enables us to explain supernatural health,

in an illustrative way, by references to natural health. Further-

more, the connection between the two brings home to us the

realization that religious health is something intimate to us, in

a personal way. Any man, after rebirth by grace, is still

the identical person, the very same self as before—though a
superior person, a better self. The superman is not as some-

one else—^an ‘outsider’—^he is this man, transformed into a
nobler self. Grace means my health, my gladness; its loss

means my illness, my distress. ^

The New Mon

It is no small advantage to become acquainted, as soon as

possible, with the vocabulary of grace. We must attach a

1 Phil. iii. 14

Page 22

3 Jeremias xxxi. 3.2 2 Peter i. 4.



definite meaning to our terms. By so doing, we convey ac-

curate notions: by consistent references to a definite meaning,

we avoid confusion.

We define grace in general, as: A supernatural (divine)

gift, conceded by God to an intellectual creature, for the fur-

therance of that creature’s supernatural life. In charting out

the ^system of grace’ in its entirety, the very first item to pre-

sent is the Supreme Grace. God Himself, as the Benefactor of

supermen, donates His own all-precious Self as our Supreme

Grace, This Grace is the end we strive for: all other graces

are but the means unto the end. Just as the Church Militant

is related to the Church Triumphant as means unto end, so too

all lesser graces are related to the Supreme Grace, as means

conducive to our supernatural contact with God Himself.

Our course of study centers upon the graces which lead us

to God. These lesser graces, theologians refer to at times, as

^created graces’—a formula that calls for a brief explanation.
Since all grace is strictly supernatural or divine, is it a mis-

nomer to label a grace as ^created’? St. Thomas Aquinas

explains. First of all, we have to distinguish between the Su-

preme Grace and lesser graces; between the Gift who is God

Himself, and the gifts that lead us to Him; between grace as

a means and Grace as the end. Moreover, all grace is an out

and out gift, a sheer donation, so exclusively divine that no

creature has any claim to it whatever, or possibly could have.

As a basis entitling a man to divine grace, human merit is

worthless. It is as nothing. Therefore, because grace elevates

a man from the ‘nothingness of human merit’ to a ‘divine

level,’ we liken the accomplishment of grace to creation. Since

creation is the production of something from nothing, it is ap-

propriate to refer in this way to the promotion of the superman.

Despite a ‘nothingness of personal deserts,’ grace constitutes a

man in a totally new and superior sphere of life. This is what

Christ meant, when He said: “No man can come to Me, unless

the Father who sent Me, draw him.”*^ In the same sense, St.

Paul wrote to the Ephesians: “By grace you are saved, and

that not of yourselves, for it is the gift of God. We are His

workmanship, created in Christ Jesus in good works.”
®

5 Ephesians ii. 10.

Pa4« 23

4 John vi. 44.



In this chapter and the next, we shall discuss habitual grace:

then, actual grace. We can explain the connection between
these two graces, by the analogy of bodily health. For bodily

health, two things are requisite,—organic and functional sound-
ness. For example, all the organs of a newborn infant may be

intact. But, without nourishment, those organs cannot func-

tion. If starved for want of nutriment, the organs themselves

become impaired, and finally that infant body will perish. When

a man is “born again^’ as a child of God, his soul is gifted

with a religious health, consisting of an organic and a func-

tional soundness. Habitual grace equips the child of God with

the organs or ^constitution^ of the superman. Thus he becomes,

in a supernatural sense, organically sound. By means of actual

grace, his ‘system^ is properly nourished and enabled to func-

tion. Thus his organic soundness is rounded out by a junc-

tional soundness.

Of course, all graces are contributory—in one way or
another—to our health of soul. For this reason, we can refer
to any grace as sanctifying. Sanctity and holiness are syn-

onymous with religious health. Quite often, however, theo-

logians identify sanctifying grace with habitual grace, in par-

ticular. The reason is as follows. A man is fully justified

before God, fully restored as a superman, only when he attains

to habitual grace. We do not imply that the superman, re-
stored by habitual grace, is no longer in need of actual grace.

He must be ‘fed’: he maintains his status as a superman, by

means of actual grace. The point is that, by habitual grace, he

is constituted a superman. To avoid confusion, we shall refer

to the one grace as habitual, and to the other as actual, with

the understanding that each of them is, in its own way, sancti-

fying.

By the process called ‘justification,’ a sinful man becomes

holy: habitual grace is so sanctifying that it transforms a

mere man into a superman. To be thorough, this transforma-

tion ought to improve upon three factors that go to make up a

man. Those factors are his human nature, plus human abili-

ties, plus his acquired facility or skill. In tally with these

three natural factors, there are three supemdLinxdX factors. Ha-

bitual grace improves human nature; infused virtues improve

P«9* 24



human abilities; infused gijts add facility or skill. When we

say that these supernatural factors are infused, we mean that

only God can impart them: it is beyond the competence of any

creature to acquire them. We recommend that you keep side

by side, the above ^^mental pictures” of the mere man and of

the superman: to do so, will clarify a detailed ^enlargement’

soon to be made, of the superman’s picture.

What is human nature? And what benefit is added to the

nature of a mere man by habitual grace? To distinguish a man

from all different beings, we say that he is human. We classify

him thus, because his essence is human. His essence is simply

that which makes him what he is, and not something else.

Composed of a body and a rational soul, man has a ‘whatness’

all his own: we label it his human essence. Now if a man is to

be promoted to the status of a superman, he must receive the

benefit of a superior essence, a superior whatness. This im-

provement is effected by habitual grace. Our human essence

is not—so to speak—static, but dynamic. It exists in order to
operate, to engage in appropriate activity. Considered as the

wellspring of activity, human essence is known as human na-

ture. For superior activity, the superman is equipped with

supernatural virtues. But prior to this, his nature is improved

upon by habitual grace. Just as a man’s essence, or nature

is the basis for a definite set of abilities, so too—on a superior
plane—^habitual grace lays the groundwork or basis for the
superman’s new abilities. By giving to the mere man a su-

perior whatness, habitual grace makes him a new man. Ha-

bitual grace is a supernatural quality that tallies with our

human essence, or nature. This is what the Apostle means,

when he exhorts us: “Put on the new man, who according to

God is created in justice and holiness of truth.” ®

Supernotural Efficiency

Human nature is a wellspring of capability, of human ac-

complishment. The partnership of soul and body is highly

efficient. The New York World’s Fair of 1939 exemplifies that

fact. There is a constant demand for useful things: in supply-

ing that demand, we seem never to falter. It is quite obvious

6 Ephesians iv. 24.

Page 25



then, that human efficiency spells progress and content. Logic-

ally, when human nature is endowed with habitual grace, we

possess a wellspring of superior efficiency. The soul of the

superman is graced with 5w/^^matural powers, fitting him for

progress and content of a divine type. The culture that ob-

tained during the original World’s Fair, certifies to that fact.

Apart from the enjoyment that accrues to a man from what

he produces, he finds gratification in producing—in doing things.
For example, notice the glee of a youngster even, as day after

day he discovers his various potentialities—every conscious
moment he is ‘up and doing.’ By vigorous activity, a man lives

a full life. A lazy man curtails his own joy of living: his

content is a fool’s paradise. Now the superman is equipped

with additional, and superior means for an active, ample life.

Preparatory to a fullness of joy in heaven, he begins on earth

to develop his soul with superhuman efficiency. His mind is

graced with an insight into the thoughts and wisdom of God.

With a supernaturalized will, he fosters divine ambition, seek-

ing “the things that are above, not the things that are upon

the earth.”
^

As mere men or as supermen, our abilities serve us by a

sort of ‘teamwork.’ By a mutual, concerted action, their effi-

ciency is fruitful of results. For example, our eyes notify us as

to the presence of something desirable: with our hands, we

reach for it. If our eyes perceive the approach of something

harmful, our arms ward it off. However, mere bodily team-

work is not the only efficiency at work. There is another process

involved—the teamwork of mind and will. In the example just
given, the eyes notify the mind: the mind reasons, and judges

as to benefit or harm: the mind then notifies the will, advising

the will to accept or reject: the will then directs a bodily in-

strument, such as the hand, to reach out in acceptance or to

reject by warding off. That teamwork—be it swift or slow

—

is the process whereby our abilities serve us, in every conscious

step toward self-betterment.

Since a man’s welfare depends upon his efficiency, it is

manifestly of the first importance that our abilities be trained

to serve us reliably. Our free will depends upon the mind for

T Col. m. 1. 2.

Page 26



the guidance of advice. We shun evil as harmful—even though
it be camouflaged as good and desirable. To discern real good

from that which is merely apparent, to recognize whatever is

truly good, and best for us—this is the function of the human
mind. Therefore, in this connection, there is a call for two

things: benefits truly conducive to our welfare and content;

and, a properly conditioned mind, for reliable judgments. Fi-

nally, the will must be properly conditioned—strong, resolute
in the rejection of evil, in the pursuit of good.

Now the welfare for which the child of God is destined,

does not lead to ‘piecemeal, fragmentary’ benefits—^such as the
career and rewards of an attorney, a physician, a statesman, or

that of any mere man. As a ‘child of grace,’ the superman is

destined, soul and body, for a flawless and endless heaven.

This prospect is the best good that even God can provide. To

know that benefit for what it truly is, God improves the mind

of the superman with supernatural qualities, known as intel-

lectual virtues. To desire and attain that divine heaven, God

improves the will of the superman, with supernatural qualities

known as virtues of the will. Thus the superman is equipped

for superior efficiency. Because of the divine caliber of his

new efficiency, his merits are transmuted—^he can earn a divine
recompense.

Questions

1. What is meant by the order of grace, or the super-

natural economy?

2. What bearing has our divine sonship, upon God’s

redemptive plans?

3. How do you define grace, in general?

4. Explain what is meant by the Supreme Grace, and

by lesser graces.

5. Why is it appropriate to refer to the lesser graces,
as created?

6. What is the difference between organic and func-

tional health?

Page 27



7. Name the three factorn of which a mere man con-

sists. Name the three supernatural factors which

make the superman organically sound.

8. What do you understand by human essence? by

human nature?

9. What is the connection between the essence or na-

ture of a mere man, and habitual grace?

10.

Explain the teamwork of mind and will, in the

working out of human efficiency. What two sets

of supernatural factors make the efficiency of the

superman superior to that of a mere man?

Page 29



MORE ABOUT ORGANIC HEALTH

Theological Virtues

'WT’E do not strive after an objective, unless we first desire it.
™ We do not desire it, until the mind has ‘made a report,’

as to whether the objective is desirable and worth while striving

for. The superman’s normal objective comprises many items,

to all of which we refer in a general way, as the heavenly en-

joyment of God. For the moment, the point to be emphasized

is this—our heavenly enjoyment of God surpasses that which
any mere creature could attain to. Our objective is so superior

that, no mere man could even desire it hopefully. Indeed, no

mere man could so much as know about it! Therefore, we need

first of all, three supernatural powers, enabling us to know our

objective adequately, to desire it hopefully, and to strive for it

successfully. With these powers, the “new man” is equipped.

The virtue of faith: by means of this infused ability, we are

enabled to know our destiny. The use or exercise of this ability

is the act of faith. By an act of faith we recognize the au-

thority of God as a reliable Revealer; then, relying upon His

testimony as our evidence, we accept as true all that He has

revealed to us. This is the first step, in our co-operation with

the God of Heaven, as emphasized by the Council of Trent.

Faith is the “beginning of human salvation, the foundation and

the root of all justification.”
^

The virtue of hope: by means of this infused ability, we are

enabled to desire our destiny hopefully. The exercise of this

virtue is the act of hope. With a view to ultimate success, it

will not do, merely to desire an objective: we desire many

things that are hopeless of attainment. But we do not strive,

unless there be a well-founded hope of success. In this case,

we desire our objective hopefully, building our hopes upon the

sacred promises of God as revealed. “For He is faithful that

hath promised.
^

“Whatsoever He has promised. He is able

also to perform.
®

The virtue of charity (or love): by means of this infused

ability, we are enabled to do freely and well, whatever is con-

sistent with our faith and our hope. The exercise of this power

1 Session vi. ch. 8. • Romans iv. 21.

Paga 29

2 Hebrews x. 23.



is the act of love. To have an attitude of charity toward God,

to love the God of Heaven is to serve Him—that is to say, to
do willingly what He wills us to do. Thus we are ‘of one mind

and heart’ with God, which is the perfection of love. Hence,

by our faithful service of God, we demonstrate our love for

Him. Thus we complete our co-operation with Him, revealed

to us as the God of our Heaven. “He that keepeth His word,

in him in very deed the charity of God is perfected.” ^

Faith is a temporary virtue—one that the superman will not
need in the Church Triumphant. In heaven, we shall know

God so thoroughly as not to depend on His testimony. We

shall ‘see for ourselves.’ “We see now through a glass in a

dark manner; but then, face to face. Now I know in part;

but then I shall know even as I am known.” ® For the time

being, “we walk by faith and not by sight.” ® To the superman

on probation, the virtue of faith is as precious—even more so
than bodily eyes or mental perception of a merely human sort.

“Without faith it is impossible to please God. For he that

cometh to God must believe that He is, and is a rewarder to

them that seek Him.” ^ No wonder that even the Apostles be-

sought Christ: “Increase our Faith!”®

Hope also is a temporary virtue. We hope for a thing when

we do not as yet possess it. In heaven, we shall have taken

full possession of our “reward exceeding great”: ® there will be

no further need for hope. But here and now, we enjoy only a

foretaste of what awaits us as “joint heirs with Christ.”

Charity is an eternal virtue, for love is the source of joy:

the joy of heaven is guaranteed as endless and unlosable: so

too, the love that begets joy. We need only know God well,

to love Him enthusiastically, for love is in ratio to esteem.

Hence our love will be intensified when “we shall see Him as

He is/^ Heaven will be an eternal ‘romance,’ for the child of

God is heir to “that perfect good which totally gratifies the

rational appetites.” In heaven, beatifying love attains an un-

earthly climax. That our eternal rendezvous with God will be

an ‘affair of the heart,’ is clear from the words of Christ Him-

4 1 John ii. S. 5 1 Cor. xiii. 12. 6 2 Cor. v. 7.

7 Hdbrews xi. 6. 8 Luke xvii. 5. 9 Genesis xv. 1.

10 Romans viii. 17. ii 1 John iii. 2. 12 St. Thomas Aquinas.

Page 30



self: “Your heart shall rejoice, and your joy no man shall take

from you/’

Faith, hope, and charity are classified as theological vir-

tues,’ because they fit us for a contact with God that is com-

paratively direct. The terms theology’ and theological’ may

bespeak many items—earth as well as heaven, men and angels
as well as God—^but the central notion, the controlling factor
in any such reference, is God. Now our faith, hope, and charity

are focused directly upon God—it is the Supreme Grace that
we thereby know, desire, and love. This directness of contact

with God by means of faith, hope, and charity, is clarified by

the contrast between theological and moral virtues.

Moral Virtues

In addition to theological virtues, the superman is equipped

also with infused moral virtues. Moral virtues fit us for a con-

tact with God, that is comparatively indirect. These virtues

are focused directly upon some intermediary object, which in

turn leads ultimately to God. For example, the moral virtue

of justice inclines us to render to everyone his due. To God

is due the tribute called religion. Religion is expressed by

worship. Worship consists of the adoration, gratitude, repara-

tion, and petition due to God by man, according to the dic-

tates of justice. This virtue leads us to God, via religion and

worship. Thus our approach to God by way of a moral virtue

is comparatively indirect, but none the less effectual and im-

portant.

This indirect approach to God is affected by the moral

virtues in still another way. For example, justice dictates that

we render what is due, not only ito God, but also to our neighbor.

By doing so, in compliance with the express mandate of God,

we round out our service of God Himself. Justice to man cen-

ters directly upon man but ultimately—even though indirectly

—upon God. “As long as you did it unto one of these My least
brethren, you did it to Me.”

Our service to God is, then, both direct and indirect. To

“walk worthy of the vocation in which you are called,” the

child of God must be a man of theological virtue, and of moral

18 John xvi. 22. 18 Ephesians iv. 1.

Pag* 31

14 Matt. XXV. 40.



virtue. Without the moral virtues, our equipment for the serv-

ice of God would be defective. As part and parcel of the effi-

ciency donated to the “new man,” God infuses into his soul the

virtues of prudence, justice, fortitude, and temperance. The

superman is thus empowered by four moral virtues, supernatural

in origin, in purpose, in operation, and in merit-value. A mere

man may boast of moral virtues, but in his case they are only

human abilities. For the superman, the moral virtues are and

must be of a supernatural caliber. These four virtues are often

called the ^cardinal virtues/ because they are—so to speak—the
roots of all other moral virtues. Similarly, we refer to seven

vices as ‘capital sins,^ because each one of them can beget

several ‘branch vices.’ The root-like importance of the cardinal

virtues ought to be realized by every ‘child of grace.’

To achieve success—be it heavenly or earthly—we first plan,
and then carry out our plans. The mind does the planning, the

will executes the plan. By means of the theological virtues, the

mind and will focus directly upon God the Supreme Grace.

However, besides God Himself, there are dozens of other

things
—

‘in-between items’—that have to be planned for and
acted upon, in such a way as to render them conducive to our

health of soul. Prudence is a moral virtue of an intellectual

type, that enables us to plan all things as an heir to heaven

should. Justice, fortitude, and temperance are moral virtues

that aid the will to carry out our supernatural plans success-

fully. In view of present-day, human attempts to benefit men

by a ‘New Deal,’ what a pity that so many are ‘in the dark’

as to the prospects and equipment of the “New Man!”

Prudence is a virtue that fits the intellect to perceive the

course of action best adapted to eternal success. Prudence as-

signs to a position of secondary importance, the attractions of

earth and time, thus enabling the superman to ‘maintain his

bearings,’ to arrange his interests in proper perspective. The

man who is supernaturally prudent is guided by the realization

that, it is futile to gain even the whole world, if that success

be at the expense of his immortal soul. “Blessed is the man

that is rich in prudence.”

Justice is a virtue that directs the human will to render

16 Proverbs iii. 13.

Page 32



DIAGRAM

of the

Christian

SUPERMAN
and his

Destiny



The Christian Superman

c

BODY

CAPABILITIES

Vegetative growth

Animal perception

Animal appetites

Through bodily senses

Human Thought, Love,
(dependent on

bodily senses)

Sight

Hearing

Taste

Smell

Touch

Instrument of Soul;

Destined for Resurrection

from the dead, and

appropriate reward

in Heaven

T
SUPREME GRACE—GOD KNOWN THOROUGIf,



and His Destiny

SOUL

]V

1

lind Will

L 1
CAPABILITIES

1

Participation in Divine Thought, Love, Joy

1

1

Begun on1 earth Perfected in Heaven
through

Habitual Grace

Theological Virtues

Moral Virtues

Gifts of Holy Ghost

whereby

We share in
Divine Nature^ and Efficiency

Operated by

Actual Grace

and

Resulting in

Joy of Friendship with God;

Divine Sonship and

Heirdom, through Adoption;

Dwelling of God in Soul

; LOVED ARDENTLY, ENJOYED ECSTATICALLY.



We recommend that the student

consult the diagram frequently,

during his progressive study of

the text, in order to maintain

in correct focus, his understaud-

ing of the many items comprised

under The Christian Superman.



to others their due. Justice, as well as fortitude and temper-

ance, functions under the guidance of prudence. By a just

attitude of will, we respect the rights of man and of God. To

treat individual men rightly, is individual justice: to deal thus

with groups of men, is social justice. Justice toward God is

altogether unique, for no one else has the rights over us, or

the claims upon our service that He has. ‘T made the earth,

and I created man upon it.” Hence, religion—a branch-
virtue of justice—is not a matter of whim. Religious worship
is an obligatory tribute due to God from man, in justice.

Justice toward men, of a merely human type, is flimsy and un-

reliable. Especially nowadays, it is easy to realize the need

for justice of a supernatural caliber. To be normal and de-

pendable, justice must be regulated according to a superhuman

norm—namely, the dignity of man as a child of God. To
ignore this dignity of the child, is to impugn the Fatherhood

of God. ‘‘Have we not all one Father?”^® Capital and labor

engage in an endless tug of war, the League of Nations is a

long standing fiasco, for want of the type of justice enjoyed

only by the ‘child of grace.’

Fortitude is a virtue that fortifies the human will, for the

courageous maintenance of religious welfare. This virtue di-

rects the will in proper balance, between the extremes of

cowardly fear and reckless daring. Fortitude encourages the

will of the superman in two ways,—for accomplishment and
for endurance. To merit heaven, we must undertake difficult

enterprises, overcome obstacles, and persevere to the point of

accomplishment. Then too, we have frequent—^perhaps in-
cessant trials to undergo. To persevere loyal to God, in the

face of deprivation and temptation, calls for special courage.

The martyr, for example, is helpless to avoid or alleviate his

distress: he needs greater courage than a crusader, who can

strike out in self-defense by counter-attack.

Cowardly fear would demoralize a soldier of Christ. Moral

paralysis of that sort is counteracted by the supernatural

virtue of fortitude, wherewith every soldier member of the

Church Militant is equipped. Fortitude begets patience and

calm, under adversity: it steadies the fickle temperament; it

18 Malachy ii. 10.

Page 33

17 Isaias xlv. 12.



begets magnanimity—

a

branch-virtue that makes for nobility

of spirit. The magnanimous soul undertakes even vast projects,

with dauntless courage. Pius XI, of revered memory, is an

outstanding example of magnanimity—his faith was intrepid.
To the superman heartened by fortitude, it is no empty

boast to exclaim: ‘Who then shall separate us from the love

of Christ? Shall tribulation? or distress? or famine? or naked-

ness? or danger? or persecution? or the sword?’’

Temperance is a virtue that moderates human inclination

to sense pleasure. By temperance, bodily appetites are kept

within due bounds, under the controlling influence of the

soul—

a

soul enlightened by reason and by faith. The temper-

ate man enjoys eating and drinking, but he “eats to live”—so

to speak—^whereas the glutton “lives to eat.” The disgraceful
and pitiful results of intoxication exemplify the need there is,

in this respect, for moderation. “He that is temperate, shall

prolong life.” The temperate man is also chaste. Chastity

is a branch-virtue of temperance, and enables the child of God

to control imagination and memory, to maintain purity of

thought and desire, of word and action. The temperate man

trains himself, by acts of mortification, lest he ‘go soft’ from

catering to bodily appetites. This fourth cardinal virtue safe-

guards us from commonplace but treacherous pitfalls. “Blessed

are the clean of heart, for they shall see God.”

The Gifted Man

The superman’s constitution is graced by a further and final

benefit—the Gifts of the Holy Ghost. Without exception,
everything supernatural enjoyed by the ‘child of grace,’ is a

gift—an out and out donation. However, by way of special
emphasis, these endowments are characterized as ‘the gifts.’

The gifts of the Holy Spirit bless the heir to heaven with a

certain finesse or refinement of soul, whereby his activity as a

superman is made congenial. We might illustrate the function

of the gifts, by analogy. To lessen friction and facilitate the

running of an engine, we use a lubricant. To diminish hind-

rances of mind and will, to facilitate the virtuous conduct of

19 Romans viii. 35. 20 Eccles. xxxvii. 34. 21 Matt. v. 8.

Page 34



the “new man/^ he is gifted with seven qualities that climax

his supernatural efficiency.

It is not accurate to regard these infused gifts, as merely a

sevenfold addition or sequel to the moral virtues. The gifts

are abilities of an especially high type. They impart a super-

natural skill in the practice of virtue. Skill replaces clumsiness

with facility. We are not ‘at our best’ if we find an undertak-

ing irksome: the gifts so influence the mind and will, as to

render virtue congenial. The gifts have an efficacy that is

prophylactic, to counteract the fumes of worldliness. Thus the

theological and moral virtues are stimulated for energetic ac-

tion, Thus the superman is kept from slumping into religious

indifference, and enabled to function with an unearthly en-

thusiasm.

The most important, the most distinctive advantage en-

joyed by the ‘gifted man,’ is docility of spirit under the influ-

ence of the Holy Spirit. As a result of this docility, the ‘child

of grace’ is alert of mind and pliant of will—not only able but
disposed to co-operate with God his Sanctifier. This responsive

attitude of mind and will is of the first importance. If a super-

man fail to cultivate his sevenfold gift, he may live on, but he

will fail to thrive religiously. Instead, he will languish, living

in poor health—not only discontented, but highly susceptible
to mortal illness. Every ‘child of grace’ is a career man in the

sense that he is destined to become a saint—a very holy person.
This health and joy of soul is not reserved to canonized saints.

If average health among us be poor, if saints be the exception

rather than the rule, this is traceable to a widespread neglect

of those divine gifts which empower us to rise above mediocrity.

Comparatively speaking, it is not often that soldiers of

Christ are called upon for service of a heroic type. Heroism

was the ‘order of the day,’ during the periods of Roman per-

secution. But every now and then there is a flare-up of hos-

tility toward God and His children on earth. Russia, Mexico,

Spain, and Germany are up-to-date examples. The same dan-

ger can confront American supermen. The probability is that

“it will happen here.” When put to the test, whom shall we

resemble? Simon Peter the coward, or Peter the hero—^gifted
with perseverance unto death?

Page 35



The gifts of the Holy Ghost come to us via the human soul

of Christ. It is ‘‘of His fulness we all have received, and grace

for grace.” “I am the Vine, you are the branches.” Re-

ferring directly to Christ but indirectly to us, Isaias foretold:

“The spirit of the Lord shall rest upon Him: the spirit of wis-

dom and of understanding; the spirit of counsel and of forti-

tude; the spirit of knowledge and of godliness. And He shall

be filled with the spirit of the fear of the Lord.” Of the

seven gifts, four benefit the mind, and three improve the will.

Knowledge, understanding, wisdom, and counsel are gifts that

perfect all intellectual virtues. Piety, fortitude, and fear of

the Lord are a like tonic for all virtues of the will. How true

of the ‘gifted man^ are the words of the Apostle: “We have

received not the spirit of this world, but the spirit that is of

God! ”2® Truly, the ‘child of grace^ is a “new man,”—

a

superman, divinely adapted for adoption into the divine family I

The religious health of the superman is provided for with

divine ingenuity, by his supernatural constitution or anatomy.

It is fascinating to realize how the various elements of that

system mesh or dovetail—each with all the rest—in the fur-
therance of religious, organic health. However, organic health

is only a partial factor—it needs completion by functional
health. Habitual Grace equips us with a constitution: by

means of Actual Grace, that organism functions.

It is one thing to understand religious health as it is ‘on

paper,’ and quite another to appreciate that health as a per-

sonal experience. The child of God should have an education

in grace that is not only theoretical but also experimental.

With a view to the actual maintenance of religious health, a

thorough knowledge of grace is a wise investment. A sad per-

centage of neglect, within the sphere of supernatural health, is

due to ignorance of our religious make-up. Solicitude is in pro-

portion to appreciation. Supernatural maturity postulates that

we live a life of grace: we cannot do so successfully, unless we

first know that life. Superficial education would liken us to the

man who, “beholding his own countenance in a glass . . . went

his way, and presently forgot yvhat manner of man he was.”

22 John i. 16.

26 1 Cor. ii. 12.

Page 36

23 John XV. 5.

26 James i. 23. 24.

24 Isaias xi. 2, 3.



Questions

1. Explain thoroughly the virtues of faith, hope, and

charity.

2. Why is it that faith and hope are temporary vir-

tues?

3. What is meant when we classify faith, hope, and

charity as theological virtues?

4. What is the difference between a theological vir-

tue and a moral virtue? Illustrate your point, in

connection with the virtue of justice.

5. Explain thoroughly the virtues of prudence and

justice.

6. Explain thoroughly the virtues of fortitude and

temperance.

7. Why are the moral virtues called cardinal virtues?
Show the relationship between the virtues of re-

ligion, magnanimity, chastity, and their respective

cardinal virtues.

8. What do you understand by the gifts of the Holy

Ghost?

9. What is the most distinctive advantage enjoyed by

the gifted man?

10.

What four gifts are beneficial to the intellectual

virtues? What three gifts are a tonic for the will

of the superman?

Page 37



DIVINE VITAMIN OF THE HUMAN SOUl

Functional Health

T ET us recall, very briefly, the connection between organic^
and functional health. A man enjoys religious health of

an organic sort, when his soul is endowed with a supernatural

constitution. This constitution gives to the mere man a new

whatness and new ability. By habitual grace, he begins to be

a superman: by the infused virtues and gifts, he is empow-

ered to operate as a superman. However, this organic sound-

ness calls for the accompaniment of functional soundness.

Because the superman’s whatness is a new life, it needs nour-

ishment: otherwise, death will ensue. His new abilities need

TueP or nutriment, in order to actually operate: otherwise,

ability will remain inactive. The psychological nutriment

known as Actual Grace, furnishes to the superman his opera-

tive or functional soundness. Such, in general, is the rela-

tionship between organic and functional health, between

habitual grace and actual grace.

Actual Grace

Actual grace may be defined as: A supernatural help,

transitory in its action, extended to the soul by God, who

thereby enlightens the mind and energizes the will, for action

of a supernatural type.

When we indicate actual grace as a help, we imply that

with God’s help, we accomplish something. His help is needed,

because the accomplishment is supernatural, yet the success

is truly ours.

By means of actual grace, we become functionally sound.

Just as truly as in the case of organic soundness, God alone

can bestow the benefit. Both donations are, in themselves,

strictly supernatural—^so ‘extra’ that God is supremely free
to bestow or to withhold, to grant much or little. We are

“justified freely by His grace.” ^ There is another reason, for

stressing the superior caliber of grace. Grace—both habitual
and actual—is not only divine in itself: it empowers and
helps us to act supernaturally. The Apostle testifies to the

1 Romans Hi. 24

Page 38



divine caliber of his organic and functional soundness: ‘'But

by the grace of God, I am what I am. His grace in me hath

not been void, but I have labored abundantly—yet not I, but
the grace of God with me.” ^ With blunt frankness, he re-

minded the Corinthians: “What hast thou that thou hast not

received? And if thou hast received, why dost thou glory, as

if thou hadst not received?”
^

Actual grace is transitory in its influence. In contrast,

habitual grace is a permanent endowment. By analogy, we

illustrate the difference. The human body is permanent: we

supply it with food now and then, whenever advisable—tran-
sitorily. God dispenses actual grace to the superman, as often

as it is providential to do so.

Actual grace, although a divine help, is adapted to the

human soul. There are two powers or faculties of the soul

—

the intellect and the will. As explained in the preceding chap-

ter, supernatural virtues of an intellectual sort grace us with

the mind of a superman, just as other appropriate virtues

grace us with the will of a superman. By actual grace, these

virtues are ‘set in operation.’ Hence, the action of actual

grace is twofold: it enlightens the mind, and energizes the

will.'* Referring to thought of a supernatural type St. Paul

affirms: “Not that we are sufficient to think anything of our-

selves, as of ourselves: but our sufficiency is from God.”®

Men of good will are assisted by actual grace, both to form

a supernatural attitude of will, and to carry out any such

determination: “For it is God who worketh in you, both to

will and to accomplish.” ®

Conduits of Groce

In general, a conduit is a means for conducting or con-

veying something from one point to another. In transmitting

grace, God ‘adapts’ Himself to us. Grace is for the soul; but

the human soul, in its thought and love, depends upon a bodily

partner. For example, material for thought and love is fur-

nished to the soul by what we read with our eyes and hear

9 1 Cor. iv. 7

% 2 Cor. iii. 5

2 1 Cor. XV. 10.

4 Consult diagram.

6 phu. a. U,



with our ears, and so on. This is why God often imparts

divine light to the mind and divine energy to the will, indi-

rectly—through some created agency. We read of “a certain
woman named Lydia . . . whose heart the Lord opened to

attend to those things that were said by Paul.” ^ The preach-

ing' of the Apostle was a conduit of grace: the grace itself was

God^s action upon the will of Lydia. The sacraments were

instituted by Christ as conduits for both habitual and actual

grace. The sacraments are not only signs of grace, but effec-

tive signs, inasmuch as they confer the grace they signify.

Our divine Saviour so planned that the sacraments would con-

sist of internal and external elements. The internal element is

grace: the external element is the efficacious sign of grace.

We find in the case of the sacraments, a unique accommoda-
tion or adaptation on the part of God, as regards our human

make-up. The sacraments are conduits of grace that are per-

ceivable in a human way; thus we are notified and assured

of the reception of internal grace. As we shall explain in a

later discussion, the sacraments are reliable in a way that no

other conduit is.

Actual grace has many conduits. It may be ^tucked into

the pages’ of a worth-while book: it may contact us through

the good example of some associate, during business or recrea-

tion. We hear people say, in words to this effect: ^^That mis-

sion Was a grace!” ‘^That narrow escape of mine from death

was providential. It made me think betimes abgut my here-

after. It was a grace ‘in disguise.’ ” Strictly speaking, a book,

a sermon and the like are not graces. Such things are but

the external conduits of internal grace. Grace acts upon the

soul in secret, within the ‘privacy of the mind and heart.’

During the course of a sermon, for example, we hear whispers

of conscience that chide us, we experience flashes of attrac-

tion toward virtue, a glowing insight of some mystery of faith,

an impulse to be generous with God. Action of this sort upon

the mind and will, is actual grace. The preaching of God’s

word is the conduit.

It does not follow that God conveys grace to us, only

through some external agency. His influence upon mind and

7 Acts xvi. 14.

Page 4Q



will can reach us directly, and often does. Nevertheless, con-

duits are providential occasions of grace. Hence, we do wisely

to avail ourselves, with frequency and regularity, of such op-

portunities for grace. Indeed, it is not far-fetched to say that,

this pamphlet may be a conduit of grace for those who study

it earnestly. To neglect external religious influences, whether

in a church or elsewhere, is to deprive oneself of providential

contact with grace. Supermen who appreciate their vocation

are thrifty. A child of God cannot ignore his appetite for

grace, and expect either health of soul or peaceful joy.

Habitual grace, too, is imparted by external means. For

example, when original sin is expelled from the soul, the sac-

ramental externals of Baptism are conduits of habitual grace,

as well as actual. Undoubtedly, the sacraments are the best

means at our disposal, for attainment to grace. However, they

are not the only means. We should be well informed concern-

ing all conduits that transmit grace. There are circumstances

when we cannot fit ourselves for the reception of sacramental

grace, unless aided previously by non-sacramental grace. For

example, suppose a non-Catholic is about to enter the Church.

He cannot even apply sincerely for admission into the Church,

unless aided by an actual grace that is preliminary. This

actual grace prepares him for the reception of Baptism. When

the convert receives Baptism, and then other sacraments, he

receives both habitual grace and actual grace

—

sacramentally.

However, that preliminary and indispensable grace is trans-

mitted to him by a «w-sacramental conduit.

During our career as Catholics, from Baptism onward, we

receive countless graces. More often than not, grace is im-

parted to us by means of some conduit. Consequently, we

ought to cultivate an attitude of alertness toward these op-

portunities, whether sacramental or non-sacramental. We

should not be content with a bare minimum of grace. Op-

portunities for grace are not—^so to speak—spaced apart, like
annual Confession or even like daily Communion. In the case

of branches united to their vine-root, it is only normal that

they enjoy constantly, the vital influence with emanates from

the root. Christ is the Vine, we are the branches.® Trans-

8 Christ, the Life of the Soui, Marmion, O.S.B.

Pag« 41



mission of grace from Him to us is hindered, not only by our

failure to co-operate, but also by our want of awareness as

to the conduits of grace.

Grace as a Vitamin

A vitamin, as we have stated, is an ingredient essential to

nourishment, and hence requisite for health and life. For

bodily nourishment, diet is plotted out according to vitamins,

for the simple reason that we assimilate whatever we eat.

Assimilation is a process whereby we digest food, and trans-

form it into our bodily substance. The important feature of

assimilation is this—we become healthy or unhealthy accord-
ing to the quality of our intake.

Actual grace is a psychological vitamin, essential for

supernatural health of soul. The soul assimilates grace

—

^digesting’ it by co-operation, Taking over^ this divine help

and making it the soul’s very own. The superman thrives

or languishes, according to his assimilation of this nutriment.

For bodily health, there are several vitamins—some pro-
motive of fat, others of bone, and so on. Diet regulates our

vitamin-intake, according to individual need. The vitamins of

grace are adapted to the mind and will, and are promotive

of every virtue proper to the superman. The child of God

should assimilate all the benefits of grace, in order that health

of soul be well balanced. He should not develop in such a

way as to be ievel-headed, yet heartless,’ or ‘all heart and

no head.’ The diet of grace, as prescribed for the soul by our

divine Physician, enables the superman to “grow up in all

things, unto a perfect man.”
®

The principal benefit derived from the vitamin of grace

is positive—the ///^building of our religious health. Very often,
this vitamin is a benefit to us in a negative way also—by
counteracting the germs of sin. For those actually infecte'd,

grace is an antidote that expels sin. If ‘inoculation’ with

grace be timely, contagion by sin is warded off. Timely re-

course to the vitamin of grace, is what physicians would call

‘preventive’ medication. The superman who appreciates his

health of soul is attentive and docile, under the tender care

of the Physician, “Who is able to preserve you without sin.”

9 Ephesians iv. 13, 15. 10 Jude i. 24.

Page 42



We might say that every ailment of soul to which we

succumb, every breakdown of religious health is traceable to

one root-cause—namely, malnutrition. Yet there is no short-
age of grace, for ‘‘the grace of God, by Jesus Christ, hath

abounded unto many. And where sin abounded, grace did

more abound.” Moreover, this vitamin-antidote is reliable,

no matter what the emergency, for “I can do all things in Him

who strengtheneth me.” How true it is that grace as a

vitamin is the controlling jactor in the maintenance of super-

natural health! “And we helping, do exhort you that you

receive not the grace of God in vain!”

The Vitomin of Saints

To the man of supernatural destiny, religious health is a

matter of life and death. Yet, it happens only too often that

our appetite for grace is dull, that our co-operation is fitful.

Such would not be the case, did we realize our dependence on

grace, and upon God as its Donor.

To emphasize our need of grace, the Apostle resorts to

strenuous language. He uses the term ‘charity,^ as a synonym

for habitual grace—the wellspring of charity. He declares
that even if he be as eloquent as an angel, or as courageous

as a martyr, though he become penniless in feeding the poor

—

all is futile, without grace. “It profiteth me nothing.”

When we stress our utter dependence upon the vitamin

of grace, we do not imply that this divine influence is so pre-

dominant, as to render the superman a mere automaton or

‘puppet.’ For the success of X, it may be indispensably nec-

essary that Y assist him from start to finish—financially, or
in an advisory capacity, whatever the case may be. However,

in reply to the question, who succeeds? the true answer is,

with Y’s help, X is successful. Similarly, grace is indispens-
able for thought, love, and joy of a divine type on our part.

By way of preliminary help, grace enlightens the mind and

induces the will to act: grace then accompanies the action of

the superman until complete success is achieved. It is a case

of partnership, of joint action between God and the super-

12 Phil. ii. 13.

14 1 Cor. xiii. 1-3.

Page 43

11 Romans v. 15, 20.
13 2 Cor. vi. 1.



man
—

‘‘the grace of God with me/^ The vitamin of grace

does not compel us to act—it impels or />r^?pels.
The Councils of the Church anathematize anyone who is

so arrogant, as to deny his need of grace for heaven.^® In

words to this effect, the Council of Trent declares: If anyone

claim that without the help of actual grace, a man can believe,

hope, love, or repent in a way conducive to the attainment of

habitual grace, let him be anathema! Similarly, the Second

Council of Orange: Reward is indeed due to good works, if

they be done: but grace which is not due, precedes them

—

making it possible that they be done.^® Simply because super-

natural success is of divine caliber, even God cannot condition

us as supermen, without the improvements of grace. “And if

by grace, it is not now by (human) works: otherwise grace is

no more grace.^’

As supermen, we depend not only on grace, but also upon

God as the Donor. Because grace is an out and out gift, we

depend on the good pleasure and mercy of our Bene-

factor. Our vocation as ‘men of grace’ was a sheer gift when

extended originally to the First Adam and his offspring.

When recovered for us by the Second Adam, it became even

a gift of mercy. “So then it is not of him that willeth, nor

of him that runneth, but of God who showeth mercy. There-

fore, IJe hath mercy on whom He will.” Were it not for

the mercy of God as a Donor, we would still be “children of

wrath.”

By conceding the gratuity called grace, God is unto us the

“author and finisher” of heavenly success. He is the “God

of all grace, who hath called us unto His eternal glory in Christ

Jesus,” and who “will Himself perfect you, and confirm you,

and establish you.” Our divine Saviour spoke forcibly of

our need of Him. He supposes our equipment with organic

health of soul: He refers directly to our need of grace as a

vitamin, for functional health. “As the branch cannot bear

fruit of itself, unless it abide in the vine, so neither can you,

unless you abide in Me. I am the Vine: you the branches.

15 1 Cor. XV. 10. i« To anathematize, is to condemn as heretical.

17 Session vi., Canon 3. 18 Canon 18. 19 Romans xi. 6.

20 Romans ix. 16, 18. 2i Ephesians ii 3. 22 Hebrews xii. 2

28 1 Peter v. 10.

Page 44



He that abideth in Me and I in him, the same beareth much

fruit, for without Me you can do nothing^ Truly then, we

are paupers—naturally destitute of the supernatural, depend-
ent on the charity and mercy of God. It is not beneath a

pauper to beg—in fact, St. James affirms: ^^You have not,
because you ask not.’’

The vitamin of grace was the telling factor that trans-

formed Saul the fanatic into Paul the Apostle, and Augustine

the libertine into Augustine the Saint. The vitamin of grace

sanctifies a king upon his throne,^® or a lumberjack in over-

alls.^^ If we disdain the gift of grace, we snub the Donor

Himself. But the vitamin of grace is never wasted, for God

transfers grace from the ungrateful to the grateful. At times,

the gracious designs of God seem to be impeded by men: but

God is never thwarted, really.^® By the transfer of grace. He

maintains this divine vitamin in circulation among human

souls. “Therefore, the Kingdom of God shall be taken from

you, and shall be given to a nation yielding the fruits

thereof.”^® As with entire nations, so, too, with individuals:

for example, grace was withdrawn from Judas Iscariot, and

given to Matthias. As the ^chosen people’ of the New Testa-

ment, it behooves us supermen to co-operate with the vitamin

of grace, that “the God of peace may Himself sanctify you in

all things: that your whole spirit, and soul and body, may be

preserved blameless in the coming of our Lord Jesus Christ.”®®

Questions

1. Define actual grace. Quote St. Paul, testifying to

his organic and functional health of soul.

2. In general, what is a conduit? What two classes

of conduits are there, for the transmission of

grace? Explain, and illustrate by examples, how

the conduits of grace function.

24 John XV. 4, 5 25 James iv. 2.
26 Edward the Confessor of England, Louix IX of France.
27 Matt Talbot.
28 “Fidelity to Grace Received,” Fidelis Stone, C.P., Harvard University Com-

mencement Address, 1897.

28 Matt. xxi. 43. so I. Thess. v. 23.

Page 45



3. Explain the process called assimilation. In what

sense does the soul assimilate the vitamin of

grace?

4. How does the vitamin of grace serve as an anti-

dote? Explain the positive aspect of grace as a

vitamin. In the sphere of grace, what is preven-

tive medication?

5. Explain thoroughly our dependence upon grace,

including apt quotations from Scripture.

6. Can God Himself condition us as supermen, with-

out grace? If not, why not?

7. Does the influence of grace compel us to act virtu-

ously? In view of the fact that we depend on

grace from start to finish, do we deserve credit

for a virtuous life?

8. What do we mean, precisely, when we say that

grace is a donation? What is the further impli-

cation when we insist that grace is a gift of mercy?

9. Show how grace as a vitamin is the controlling

factor in the maintenance of supernatural health.

10.

Explain what is meant by the transfer of grace.

Page 46



THE RESULTS OF GRACE

^^Good Tidings of Great ioy”

TN sketching a pen-picture of the superman, we have thus

far dwelt upon his organic health, as rounded out by func-

rional health. The ^^new man’s’’ religious constitution consists

of habitual grace, plus infused virtues, plus the gifts of the

Holy Spirit. This supernatural ^system’ is nourished, actually

operated by actual grace. However, we have yet to dwell

upon another feature of the superman’s picture—a detail that
is really the acme of everything else. We refer to the results

—

or, better still—the fruits of grace. Organic and functional
health are not—^so to speak—sterile: they beget gratification.

As we stated in a previous discussion, human powers are

at the same time appetites. Our bodily powers function for

a definite purpose—to gratify their respective appetites—to
enjoy food, music, beauty, and so on. The soul functions in

quest of true goodness. The mind is gratified by attainment

to truth, and the will by a possessive contact with goodness.

Now the superior powers of the “new man” are refined appe-

tites that crave satisfaction of a heavenly sort. By knowing

God thoroughly, by loving Him ardently, the child of God is

gratified. Even on earth, the fruit of grace is an unearthly

peace of soul: in heaven, the soul is overjoyed—gratified to
capacity. “That My joy be in you, and that your joy may
be filled.”

"

By means of lesser graces, the superman is empowered to

know and to love the Supreme Grace: thus, too, he is appetized

to enjoy that Supreme Grace. The Supreme Grace is God

known, loved, and enjoyed. But the enjoyment of God is not

a vague sort of beatitude—it consists, of a joy that appeals
mutually to God and to us. As supermen, we are destined to

enjoy God as our Friend, our Father, our ^ancestral’ Bene-

factor, as the Guest of our souls. Reciprocally, God will enjoy

us as His friends. His sons by adoption. His heirs, and as His

hosts.^ Think of it! Mutual, intimate joy between His Divine

Majesty and ourselves, whom He has raised from the dust

of nothingness! This domestic joy of God and His saints is

1 John XV. 11. 2 Marvels of Grace, Many, S.S., Bruce Co.

Page 47



the climax of our supernatural destiny. This beatitude begins

to come true in the Church Militant: in the Church Trium-

phant, it becomes flawless and unlosable. The fruit of grace

is signalized by the Magnificat of Mary, whose soul is ‘Tull

of grace.^’ ® We, too, have solid reason to enthuse, and to

proclaim: “My soul doth magnify the Lord, and my spirit

hath rejoiced in God my Saviour. Because He that is mighty

hath done great things to me!^^^

Partakers of Divine Nature

In order that we become supermen, the God who created

us as mere men, must elevate us to a supernatural status.

This process can be indicated by several terms—it is a pro-
motion, an elevation, a transformation. Since this transforma-

tion is definitely of a religious type, the most accurate term is

justification. Justification is a process whereby God fits us

to live and prosper on a supernatural or divine scale. Logic-

ally, this type of life and prosperity is essentially religious

—

God imparts it to us, we live and prosper by being Godlike,

A man is said to be supernaturally just, or justified, when he

is all that a superman should be. Normal relationship between

God and man postulates organic health, functional health, and

the results or fruits of grace.

In promoting us as supermen, in justifying us, the very

first item bestowed by God is organic health. As already ex-

plained, this fundamental donation consists of a supernatural

whatness, plus appropriate efficiency. Thus we are made

partakers of the divine nature. And since a nature is the well-

spring of ability, we partake at the same time, of divine vir-

tues and gifts. Precisely because we are partakers in the

divine nature and efficiency, we function by means of a divine

vitamin—^actual grace. Precisely because we are participants
in the nature and efficiency of God, we gain results and enjoy

fruits of a divine sort. The results of grace are sublime, the

fruits of grace are so enjoyable, because of the fecundity ® of

God^s nature—which we supermen share.
Referring to “all things that appertain to godliness,” St.

s Luke i. 28.
B Fecundity means fruitfulness, productiveness.

Page 48

4 Luke i. 46, 47, 49.



Peter points to Christ, through whom God ^^hath given us most

great and precious promises: that by these you may be made

partakers of the divine nature.’^ ® It is by habitual grace that

our participation in the divine nature comes true. Habitual

grace is the divine quality that transforms the soul, endowing

us with a superior whatness, whereby we become Godlike.

The superman remains finite—he does not become divine,
but divinelike. He retains his own individuality—he does not
become God, but like unto God. This supernatural resem-

blance God spoke of when He announced: “Let us make man

to our own image and likeness.’’ ^ In the case of mere men,

there is some resemblance to God, for man has a spiritual soul.

But in the soul of the superman, this resemblance is deepened.

Our supernatural likeness to God is so remarkable that, no

human word is adequately descriptive.

In any endeavor to estimate the whatness of the superman,

we can consider his virtuous abilities as a gauge. Abilities are

related to a nature, as flowers to seed. “Whosoever is born

of God His seed abideth in him.” ® If the superman’s ability

be Godlike, so is his nature. St. John explains: “We shall

be like to Him, because we shall see Him as He is” ® To see

God “as He is,” calls for divine or supernatural understand-

ing. No one can boast of that, unless he be either God Him-

self, or a partaker of the divine nature. To the point, we

might invert the order of St. John’s testimony, and state:

Because we can see God “as He is,” we must be ^Hike to Him”

Although the superman has only a share in the divine

nature, his participation is none the less real. To explain, let

us resort to analogy. Of an inventor, I can have three kinds

of knowledge. I may have some notion of him, from an in-

spection of his handiwork. I can come to know him better

still, through the testimony of someone who knows him in-

timately. Best of all, I can meet him face to face, thus learn-

ing for myself what he is like. In this way, I come to know

him as he really is, and not merely as he has been represented

by someone else, or by his inventive output. We now apply
the analogy. The mere man can appreciate God, only through

7 Genesis i. 26.

9 1 John iii. 2.

Pag* 49

6 2 Peter i. 3, 4.

1 1 Jahn iii. 9.



the Workmanship^ of creation. Unless such a man be unusu-

ally thoughtful, the probability is that he will fail to esteem

God, even on that basis. The superman knows God, not only

in the same way as the mere man, but better still—through
the testimony called Revelation. By Revelation, God im-

parts to the superman a preview of Himself, of heaven, and

of his destiny. In heaven, the superman will meet God ‘^face

to face.’’ He will know God with the same directness and

intimacy, wherewith God esteems Himself. His love and en-

joyment of God will be in proportion. He will ^^rejoice with

joy unspeakable,” because he will have developed as a

partaker of the divine nature. The superman will be happy,

as surely and as long as God is happy.

‘T shall be like unto the Most High!”^^ s^^h was the

ambition of Lucifer—a sinful ambition, because he sought to
exalt himself by deposing God. When man and woman sinned

originally, they were duped by an appeal to the same type of

ambition. “No, you shall not die the death. You shall be

as gods, knowing good and evil!”^^ God alone can invite a

creature to become Godlike. He alone can impart a resemblance

to Himself. He does so by elevating us to the rank of super-

men. As a basis for divine prosperity. He makes us “par-

takers of the divine nature.”

Friends of God

As a r^ult of participation in God’s nature and efficiency,

we supermen begin to experience a manifold joy. Let us con-

sider, first of all, our privileged joy as friends of God. Echo-

ing the voice of God revealing, the Council of Trent refers to

friendship between God and supermen, as a normal outcome

of justification. “Having therefore been thus justified, and

made the friends and domestics of God, advancing from vir-

tue to virtue, they are renewed, as the Apostle says, day by

day.” Our divine Lord declares this friendship, and points

to His revelation of divine secrets, as a manifestation thereof.

“I will not now call you servants, for the servant knoweth not

what his lord doth. But I have called you friends: because all

10 1 Cor. xiii. 12. ii 1 Peter i. 8. 12 Isaias xiv. 14.

18 Genesis iii. 4, 5. 14 2 Peter i. 4. ib Session 6, Chapter 10.

Page SO



things whatsoever I have heard of My Father, I have made

known to you/’

Friendship is a mutual attitude of affectionate devotion,

based upon mutual esteem. Friendship is bilateral: both

parties must have attractive qualities. In this respect, strict

equality is not necessary. But there must be some proportion

between the excellence of one friend and that of the other.

This excellence is the basis for esteem, and for the love that

follows upon esteem. Friendship between God and a mere

man would be grotesque. But owing to the superman’s share

in the divine nature, he resembles God to a supernatural ex-

tent: God can esteem the ^man of grace.’

A true friend is willing to do his utmost in our behalf.

This attitude of will is known as the love of benevolence.-—

of good will. In response to ^'men of good will,” God mani-

fests His benevolence by guaranteeing that the ^^peace ci

Christ rejoice in your hearts.” In this mutual benevolence,

it is God who takes the initiative, ^^because God first hath

loved us.” Of His love for us, there is no room for doubt:

‘‘Greater love than this no man hath, that a man lay down

his life for his friends In return. He expects our love,

manifested by fidelity. “Give Me thy heart!” “You are

My friends, if you do the things that I command you.”
Thus we become of ‘one mind and heart’ with God.

Sons—Joinf Heirs With Christ
As a result of creation by God, we are creatures—mere

men. As a result of justification by God, we are supermen

—

His sons. Since we are not divine, we cannot be natural sons

of God. By permitting us to share in His divine nature, God

fits us for adoption. Among men, adoption is arranged by a

technicality of law, known as ‘legalized fiction.’ Thereby an

‘outsider’ is declared to be ‘one of the family.’ In the case

of supermen, there is more than a declaration on God’s part.

“Behold what manner of charity the Father hath bestowed

upon us, that we should be called^ and should be the sons of

16 John XV. 15. 17 Lruke ii. 14. 18 Col. iii. 15.
19 1 John iv. 10, 19. 20 John xv. 13. 2i Proverbs xxiii. 26.
22 John XV. 14. 23 The Spiritual Lije, Tanquerey, S.S.

Page 51



Godl” 2* By means of grace, He so reconditions us that, in

a unique sense, we are begotten or generated. By human gen-

eration, we originate from our natural parents. By grace,

we again originate—this time from God as the Supreme Grace,
who imparts to us a share of His own divine life. Hence, we

are not merely ‘declared’ into the divine family: in so far as

possible, we are generated. In the words of St. Peter, we are

“born again, not of corruptible seed, but incorruptible” —
that is to say, spiritually, supernaturally. We are “born, not
of blood, nor of the will of the flesh, nor of the will of man,

but of God.”
26

The reality of this sonship is manifest from our filial duties

and privileges, as revealed by God. “Like father, like son”

—

to foster the resemblance between ourselves and God, conduct

should be consistent with our dignity. “Be ye therefore fol-

lowers of God, as most dear children.” There is no doubt

as to what the Apostle meant, for Christ Himself had declared:

“Be you therefore perfect, as also your heavenly Father is

perfect.” 2® We are privileged to address God as “our Father

who art in heaven.” 2® We co-operate—Father and son—^after
the manner of Senior and junior partners, in the furtherance

of mutual prosperity. Our service of Him is not servile, but

filial. “For you have not received the spirit of bondage, in

fear, but the spirit of adoption of sons, whereby we cry Abba

(Father) 1
” 2® Truly, God ‘fathers’ us with divine affection:

•'Can a woman forget her infant, so as not to have pity on

the son of her womb? and if she should forget, yet will not I

forget thee!”
2^

A father imparts to his child, not only life itself but many

other things that are fruitful of joy. In relation to the child,

the father is an ancestral benefactor: the child who receives

an ancestral estate, is an heir. If the father have a son who

is his very own, that son inherits on the basis of real kinship.

An adopted child, too—even though on a basis of concession

—

enjoys the title and advantages of a son. In particular, he

enjoys the right of inheritance.

24 1 John iii. 1. 25 1 Peter i. 23. 26 John i. 13.

27 Ephesians v. 1. 28 Matt. v. 48. 29 Matt. vii. 9.

so Romans viii. 15. si Isaias xliz. 15.

Page 52



Our Father in heaven has a Son who is His very own.

The name of that Son is Jesus Christ. His eternal Father

identified Him, by a testimony direct from heaven: ‘‘This

is My beloved Son, in whom I am well pleased.’^ Of that

same eternal Father, we are sons by adoption. “Therefore

now he is not a servant, but a son. And if a son, an heir

also through God.^’ Therefore, Christ is our Brother, “the

firstborn amongst many brethren.’’ With Him, we are

joint-heirs, on the basis of brotherhood. There is, moreover,

another factor, bonding us with Christ as joint-heirs. We

adopted sons turned prodigal, and thereby forfeited our title

to divine inheritance. To redeem that title, Christ our Brother

sacrificed His life. Thus He atoned for us and merited our

restoration as heirs-eternal
—

“heirs indeed of God, and joint-

heirs with Christ.”

Because of our membership in the divine family, we are

the objects of divine solicitude. God did not become in-

carnate for the sake of mere men. “The Son of God, the

only-begotten according to (divine) nature, by a marvelous

condescension, has become Son of Man that, we who are sons

of men by nature, might become sons of God by grace.”

Nor did the God-Man sacrifice His sacred life, to redeem mere

creatures. “He is not ashamed to call them brethren.” We

can boast of God as our Father and of the God-Man as our

Brother, because their Spirit is the Source of our own super-

natural life. “Whomsoever are led by the Spirit of God, they

are the sons of God.” As the body is animated by the

human soul, so too the soul is animated supernaturally by

grace. Hence, our Father in heaven exhorts us: “Thou, there-

fore, My son, be strong in the grace which is in Christ
Jesus.” As heirs of God, we should develop even here and

now, a becoming maturity of soul. We do so by co-operation
with Christ our Brother, with whom we are joint-heirs. We
depend upon Him, for “to every one of us is given grace, ac-

cording to the measure of the giving of Christ.” The super-

man who appreciates his adoption by God, echoes the prayer

32 Matt. iii. 17. 33 Gal. iv. 7. 84 Romans viii. 29.

85 Romans viii. 17. z^City of God, St. Augustine. 87 Hd>rews ii. 11.

88 Romans viii. 14. 89 2 Tim. ii. 1. 40 Ephesians iv. 7.

Pag* S3



of St. Peter: ‘‘Blessed be the God and Father of our Lord

Jesus Christ, who according to His great mercy, hath regen-

erated us unto a lively hope, by the resurrection of Christ . . .

unto an inheritance incorruptible and undefiled, and that can-

not fade, reserved in heaven for youl”^^

Our Divine Guest

Among the many joys of which grace is fruitful, the climax

is attained when we extend to God as a divine Guest, the hos-

pitality of our own soul. When we say that God dwells in

the soul of the superman, we mean it literally. This remark-

able indwelling of the Blessed Trinity is the most enjoyable

fruit of justification. In heaven, the mutual joy of Guest

and host will be perfected. On earth, the ‘man of grace^ en-

joys a foretaste of this happiness
—

‘heaven on earth,^ we might

call it.

Such intimacy between God and ourselves is not fanciful,

but real. It is not ‘too good to be true.^ “Know you not that

you are the temple of God, and that the Spirit of God dwell-

eth in you? The temple of God is holy, which you are.” It

is supernatural holiness that fits the human soul as a habita-

tion for God. By grace, the superman is qualified as a host,

for the entertainment of his divine Guest. “If anyone love

Me^ My Father will love him, and we will come to him and
make our abode with him.” All lesser graces—whether
habitual or actual—fit the soul as an abode for the Supreme
Grace Himself. Using the term ‘charity’ as a synonym for

lesser grace, the Apostle assures us: “The charity of God is

poured forth in our hearts, by the Holy Ghost, who (also) is

given to us!”^^ In other words, the Donor of grace gives

Himself as the final and Supreme Gift.

Just how does God give Himself to us, precisely as a

Guest? How does this divine indwelling take place? St.

Thomas Aquinas says that, God is in the soul in the way that

a well-known person is in the mind of the knower, in the way

that a loved one is in the will of the lover. Among men, this

kind of presence or indwelling is an every-day experience,

41 1 Peter i. 3, 4.

43 John xiv. 23.

Page 54

42 1 Cor. iii. 16. 17.

44 Romans v. 5



whether we advert to it or not. In this spiritual way—yet
none the less really—we can be present to one another, house
one another in our souls, thus possessing one another.

A mother, for example, can possess and enjoy her child in

two ways. She clasps the child to her bosom, feasts her eyes

upon him, shelters him by means of four walls and a roof.

Spiritually, the mother holds fast to the child by means of

mind and heart—an embrace that even death cannot loosen!
Thus too, that child is enshrined in his mother’s soul—he
dwells there as an occupant, a guest.

Now our Divine Guest is a Spirit. He comes to us and we

receive Him in a spiritual way—via the mind and will. Thus
He dwells in our soul, expectant of our religious hospitality,

expectant that we treat Him as an attentive host should. How

many supermen realize that God is their Guest? ^Tndeed the

Lord is in this place and I knew it not! This is no other but

the House of God!”"^

The dwelling of God in our soul does not render His Eu-

charistic Presence superfluous. God is so provident toward

supermen that He comes to us in as many ways as divine

ingenuity can devise. He dwelt in our midst as a God-Man.

He still resides in our tabernacles, Eucharistically. Were He

^out of sight,’ there is danger He might be ‘out of mind.’ By

means of His incarnation, by means of the Eucharist, He has

kept ‘in sight.’ But it is His ultimate purpose, it is our divine

privilege that He be kept ‘in mind.’ Unless we forbid Him,

He will dwell not only in a neighborhood like Palestine, not

only in a Eucharistic tabernacle, but in the ciborium of the

human soul. Unless we tire of Him, He will remain with us

not only a Eucharistic half-hour, not only thirty-three years,

but twenty-four hours of every day! A welcome guest may

be at times ‘out of sight’ but never ‘out of mind.’ If we

treasure God as an ideal Friend, as an adorable and bounteous

Father, we shall find it ‘heaven on earth’ to enshrine Him in

the temple of our soul, to entertain Him as our Guest of

Honor. “Behold, I stand at the gate and knock. If any man

shall hear My voice, and open to Me the door, I will come
in to him, and will sup with him, and he with Me.”

40 Genesis xxviii. 16, 17. 46 Apoc. iii. 20.

Pag* 55



Questions

1* Explain why it is that organic and functional

health tend to beget gratification. What four-

point joy is destined for the superman?

2. Define justification. Why is this term so appro-
priate?

3. In the process of justification, what is the first

item bestowed by God? Explain what this trans-

formation consists of.

4. How does St. John establish the fact of our share
in the divine nature? Explain the force of his

statement, by resort to a threefold analogy.

5. Define friendship. What are the requisites for

friendship? What do you understand by a love

of benevolence?

6. What is the difference between legal adoption,

and our adoption as sons of God?

7. As sons of God, what duties do we have? what

privileges?

8. Can you prove that Christ is our Brother? Why

are we not only heirs of God, but likewise joint-

heirs with Christ?

9. What Revelation do you recall, concerning God

as the Guest of our soul? How does St. Thomas

Aquinas explain this divine indwelling? How do

you illustrate it by analogy?

10.

Is there any connection between the presence of

God in our soul, and His Eucharistic presence,

and His presence in Palestine as God-Man?

Pag« 56



OUR DIVINE PHYSICIAN

Emergency

^T^HE case history of the human family has been revealed by

God, and recorded by His inspired secretaries. From that

record we learn that the world is a vast hospital. All men and

woman are patients. Our basic malady is religious. Health

of soul is so essential that if bereft of this health, our plight

is desperate. Even after recovery from the infection of orig-

inal sin, there is constant danger of relapse into personal sin.

This emergency lasts from birth until temporary death of the

body. The medication called for is divine grace. Without

grace, man is below par and puny. As a mere man, his soul

is devitalized—supernaturally dead. Grace alone restores
man to normal life. With grace, man ^surpasses himself,’ and

is supernatural—Godlike. In our case history, God revealed
not only a diagnosis. He promised to send a competent

Physician—^a Specialist in grace, so that “where sin abounded,
grace did more abound.” ^

Technique

As a God-Man, our Physician is ideally fitted to minister

to our needs. In treating us patients. He observes a technique

that is divinely skillful. Were He to content Himself in cor-

recting mere natural disorders of body and soul,* His treat-

ment would be superficial. In accord with revealed diagnosis.

He corrects our supervidXmdX disorder of soul, as the root-

cause of all distress. If patients can be induced to co-operate

by seeking “first the Kingdom of God and His justice,” then

in due course all else “shall be added.”
^

We must co-operate with our divine Physician, for He will
not cure an unwilling patient. Having made us free. He does

not force us. Although we are patients, we are not uncon-

scious. We can think for ourselves, we are self-decisive. When
the time came. He spent three hours upon the cross of atone-

ment. Beforehand, He spent three years in teaching us the

significance of His ^blood transfusion,’ in educating us as to

our emergency of soul. Thus He seeks a co-operation that is

free and intelligent.

1 Romani v. 20. s Matt vi. 33.

B7



Blood Transfusion

It does not detract from the forgivingness of God, that He

insisted on atonement. In justice, offensive man owed repara-

tion to God offended. Moreover, had God waived expiation

for human sin, it would have ‘eased the way’ for future lapses.

Atonement must be made, but adequate atonement was beyond

man’s competence. Guilty man is finite, God is infinite. Only

a divine Person could exercise infinite influence in heaven.

But how could a divine Person suffer in expiation? To atone

divinely, one must be both human and divine! Truly a hope-

less dilemma, were it not for God’s wisdom, might, and love!

Without ceasing to be divine, God became human also! As

a God-Man, He could represent man and do so with divine

competence. The God-Man was frail enough to suffer atone-

ment, and was at the same time infinite in dignity.

“Without the shedding of blood, there is no remission.” ^

If grace were again to vitalize human souls, if the fruits of

grace were once more to gladden men, if sinful men were to

be restored as supermen, we must receive a unique blood trans-

fusion. “God hath so loved the world, that He hath sent His

only-begotten Son into the world, that we may not perish, but

have life everlasting!” ^ As our divine Physician, Jesus Christ

has donated His own precious blood, to revive us as supermen.

was wounded for our iniquities. He was bruised for our

sins.”' ^ Thus it is that “according to the riches of His grace,

we have redemption through His blood!”® This event took

place on Crucifixion Friday. Hewn from a tree that God Him-

self—on the third day of creation—^had planted and blessed,
men fashioned a cross. Suspended from that cross, our divine

Saviour suffered until body and soul could bear no more. His

precious blood ebbed until there was none to flow. Truly,

“you are bought with a great price!”’' The blood of Jesus

Christ is “upon us and upon our children.” ® We are marked

men and women. But we have divine reason to be sanguine

—

we patients. Because our Physician is Jesus Christ, it is in-

fallible that ‘blood will tell’! “Honor the physician for the

need thou hast of him, for all healing is from God.”
^

3 Hebrews ix. 22. 4 John iii. 16. 5 Isaias liii. 5. 6 Ephesians i. 7.

7 1 Cor. vi. 20. 8 Matt, xxvii. 25. 9 Ecclus. zzzviii. 1, 2.

Page 58



Altars of Grace

Right order dictates that, prior to our reinstatement as

^men of grace,’ atonement be made for our sinful rejection of

grace. Hence, the mediation of Christ is a twofold accomplish-

ment. In our behalf. He atones for the sinful past, and merits

a virtuous future. Both to atone and to merit. He ‘^hath laid

down His life for us.” At the expense of His own life-

blood, He eliminates sin and transfuses grace. The God-Man

is, indeed, a competent Physician—a Specialist in grace.
The sacrifice of Christ is, precisely, a religious sacrifice.

It is essentially an act of religion, a tribute to God. Hence,

the title of Priest is the most appropriate designation of the

God-Man. During the Last Supper, Christ our Priest dedi-

cated Himself as a Gift, from men to God. He then offered

Himself as a sacrificial Gift—to be immolated “even unto
death.” His immolation began in the Garden, and cul-

minated upon the cross—^His first altar of grace. On Cruci-
fixion Friday, “about the ninth hour,” Christ our Priest

had accomplished His first Mass.

Divinely ingenious in His love toward us, the God-Man

provided for the continuance of that sacrifice. We of today
can still witness the priestly sacrifice of Christ. We are not

—

so to speak
—

^out of contact’ with “our high priest of the

good things to come.” In the Mass of today, Christ is

present in Person. As the Chief Priest, He empowers His

human delegate. He has been a real Victim ever since His

immolation upon the cross. Daily, “from the rising of the

sun even to the going down” He offers Himself, through His

ordained delegate, upon the altars of grace. Thus He con-

tinues to transfuse the benefits of His redemptive blood. All

grace comes to us through Christ our Priest, by the merit of

His sacrifice, offered first upon the cross—the first altar of
grace. “The fruits of that bloody oblation (upon the cross)

are received most plentifully through this unbloody one (upon

the Mass altars of today).”

10 1 John iii. 16. il Matt. xxvi. 38. 12 Matt, xxvii. 46.

13 Hebrews ix. 11. 14 Malachy i. 11.

15 Council of Trent, Session xxii. ch. 2.

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God and Man, Incorporated

Because of our kinship with sinful Adam, we enter this

world infected with sin—bereft of grace. The God-Man is
sinless and “full of grace.” He entered this world as a

Second Adam, to undo the harm originated by the First Adam.

By kinship with Christ, we become supermen
—

^men of grace^

who partake “of his fulness.”

The human soul of the God-Man is—so to speak—the
reservoir of all grace that God imparts to man. “Think of

it! God permits us to nourish our souls with the very same

grace, upon which the soul of Christ so thrives!”^® Truly,

then, we are kindred to Christ. In His capacity as the Second

Adam of the human family. He declares: “I am come that

you may have life, and that you may have it more abun-

dantly.”

On the basis of our kinship with Him, as ‘men of grace,^ the

God-Man has organized a corporation •— the Christocracy,
This corporation consists of Himself as the Head, and of us

as the members. Thus God and man are bonded together,

in the God-Man. When we refer to the Christocracy as the

Mystical Body of Christ, we do not bespeak something unreal,

or vague, or abstruse. The Mystical, or Supernatural Body

of Christ is just as real, as definite, as understandable as we

are, and He is—it consists of Christ and ourselves. “So we
being many, are one Body in Christ, and everyone members

one of another.”

Because of the circulation of grace, the Christocracy is

athrob with divine vitality. We members derive our grace

from Christ, the Head of the Body, to whom we are united

as branches to their vine-root. Hence, the Apostle exhorts

us: “In all things, grow up in Him who is the Head, from

whom the whole Body maketh increase.” In a Body headed

by Christ, the members should resemble Him. We members

do conform to Christ our Head, by a faithful assimilation of

the vitamin of grace. Thus we foster organic health, and con-

tribute to the well-being of the entire Body. Conformity to

16 John i. 14. 17 John i. 16.

18 “Jesus Christ, the Divine Bridge Builder,” McDonough, C.P., The Paulist

Press, p. 19.

19 John X. 10.

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30 Romans xii. 5. 31 Ephedans iv. 16.



Christ involves also penitential suffering. Each member of

the Mystical Christ must suffer his own ‘miniature passion/

—even unto death, in a spirit of atonement. However, death
is only temporary. We members, with Christ our risen Head,

will enjoy a resurrection, as the first step in a triumphal

march from earth to the World of Tomorrow, As ‘men of

grace,’ the success of Christ is ours, as well as His.

Arteries

In the Mystical Body, Christ is the Source of our health

of soul. By His atonement, our sinful malady is cured: by

His merit, our virtuous health is restored. We are justified

“by His blood.” Blood bespeaks arteries. As explained in

a previous discussion, the benefits of His redemptive blood are

transmitted to us by various conduits. There are some con-

duits in particular, which are so reliable as carriers of grace

that, we liken them to arteries. The seven sacraments are,

so to speak, a network of arteries, extending throughout the

entire Mystical Body, from Head to members. Thereby we

are unified with Christ. By the pulsation or function of

these sacramental arteries, the lifestream of grace flows from

Him to us.

The sacraments provide for the ‘man of grace,’ from the

first instant of his probation until the moment of final perse-

verance. There is a remarkable parallel, between the needs

of the mere man and those of the superman. As mere men, we

must be born: thus we ‘get our start’ in life, as human beings.

We need fit nourishment, regularly. During the period of ado-

lescence, we need special care, in order to build a robust consti-

tution, to acquire a health that will last—even under strain.
When ill, we need medicine. When in danger of death, we

need extraordinary attention—^the physician will then resort
even to extreme measures. In order that the human race

“increase and multiply,” parents are provided by the union

called matrimony. In order that men may live together in

harmony, governments are organized to promote the common

good.

In general, all sacraments provide grace for supermen.

23 Genesis i. 28

Pag« 61

22 Romans v. 9.



Each sacrament in particular, provides grace that is adapted

to our specific needs. By the grace of Baptism, we begin

to be supermen. Thus we are ^‘born again of water and the

Holy Ghost.’’ To the baptized soul, we might apply the

words of our Father in Heaven: “Thou art My son: this day
have I begotten thee!”^®

We partake of the Holy Eucharist, as a sacrament of

nourishment. In that sacrament, Christ our Head is present

in Person. Under the guise of human food. He Himself brings

to our soul the nourishment of grace. In this unique sacra-

ment, the apparent conduit of grace is bread and wine: be-

cause of the real presence of Christ beneath those appear-

ances, He Himself imparts the nutriment of grace, directly.

“Unless you eat the flesh of the Son of Man and drink His

blood, you shall not have life in you.”

Members of the Church Militant, must be soldierlike.

Merely to be born a superman, is not enough. We cannot

afford to be weaklings—we need a supernatural constitution
that is hardy, that will not easily succumb to the fumes of

worldliness. The grace of Confirmation imparts to us the

robustness of soul that we need so urgently.

Unfortunately, after recovery from original sin, we relapse

into personal sin. The sacrament of Penance is an artery of

medicinal or curative grace. Our divine Physician realized

how susceptible we are to illness of soul. Hence He provided

curative grace for venial and even for mortal sin. To leave

nothing undone that might safeguard the health of His pa-

tients, He has provided also the grace of Extreme Unction. By

means of this sacrament, the superman in danger of bodily

death, is fortified against death of soul.

Matrimony as a sacrament is more than a human contract,

more than a parental union. As a contract and as a union,

matrimony is thereby 5w/^ematuralized. As a sacrament,

matrimony guarantees grace to husband and wife, thus bless-

ing them divinely as delegates of God in the propagation and

education of supermen.

All ‘men of grace,’ of all times—even to the consummation
of this world—^are provided for, in respect to health of soul,

24 John iii. 5.

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25 Psalm ii. 7. 26 John vi. 54.



by a sacrament of fundamental importance. By the sacra-

ment of Holy OrderSy the Church Universal is graced with a

holy priesthood. The grace of Holy Orders enables the priestly

delegate of Christ to teach, to govern, and to sanctify the

members of the Mystical Body. We depend upon the priestly

members of the Church Militant for guidance in faith and

morals, and for the administration of the sacraments. Prop-

erly understood, we can say that this sacrament is the main

artery in the sacramental network. The Holy Eucharist con-

tains the Priest who is God: we depend, however, upon His

delegated priests, for actual contact with the Eucharist.

Every sacrament conveys both habitual grace and actual

grace. When we already enjoy habitual grace, a sacrament

confers an increase of organic health. Actual grace, as well as

habitual, is characteristic of the sacrament that conveys it.

For example, in the sacrament of Penance, we receive actual

graces adapted to the personal needs of a repentant soul—for
the conquest of temptations, for the shunning of occasions of

sin. Whenever we receive a sacrament worthily, at least a

minimum of. grace is guaranteed. Over and above that mini-

mum, we receive grace in proportion to the worthiness of our

dispositions. There are certain sacraments that we receive

only once during life on earth—for example. Baptism and
Confirmation. However, in any such case, the grace conferred

is not short-lived: rather, it is a ^grace of a lifetime.’ The

Holy Spirit graced the Church Universal on Pentecost Sunday,

but that grace operates even to the present day. Similarly,

our graces of Baptism and Confirmation. ^‘Neglect not the

grace that is in thee!”^^

Perisphere and Cross

As we bring our study of grace to a close, we exhort you

to “walk worthy of the vocation in which you are called.”

At infinite expense to Himself, the God-Man has recovered our

divine birthright. It remains for us to co-operate, for “as

many as received Him, He gave them power to be made the

sons of God.” Individually, our health of soul—both or-
ganic and functional—depends upon ourselves, as “men of

27 1 Tim. iv. 14. 28 Ephesians iv. 1. 29 John i. 12.

Page 63



good will.” For His part, God assures each of us: “My
grace is sufficient for thee.”

We should develop a consciousness of our vocation as ^men
of grace.’ The fruit of this consciousness is a becoming ma-

turity. “When I was a child, I spoke as a child, I understood

as a child, I thought as a child. But when I became a man,

I put away the things of a child.” No adult should behave as

a child, nor should a Christian superman live as a mere man.

We who serve the King of Hearts realize that the symbol of
His World oj Tomorrow—the pledge of His heaven and ours

—

is not the perisphere and trylon, but the perisphere surmounted

by the cross—the ‘tree of grace’ and the crux of all things.

Questions

1. Why is it appropriate to refer to the God-Man as
a Physician, as a Specialist in grace?

2. Why is it true that His treatment of us patients
is not superficial?

3. Explain our need of a God-Man, for atonement

and for merit*

4* Explain the connection between the Last Supper

and the Sacred Passion of Crucifixion Friday,

and our present-day altars of grace.

5* In respect to grace, what advantage accrues to us

from membership in the Christocracy?

6. What is to be said of the normal conformity be-

tween Christ our Head, and ourselves as His mem-

bers?

7. What seven needs are true of the mere man, dur-

ing life on earth? How can this enumeration be
applied, by way of analogy, to the sacraments?

8. Explain briefly, the function of each of the sac-

raments as an artery of grace.

9. Do you consider it important that the oppressed

Catholics of Europe appreciate their status as

‘men of grace’? why?

10.

What did St. Paul say about adult maturity? How
do his words apply to ‘men of grace’?

80 Luke ii. 14. si 2 Cor. xii. 9. ti 1 Cor. lili. 11.

Pago 64 61