This is not all, however, that is included in it. The supernatural order includes in itself a natural order which is not absorbed into it, but which has its own distinct existence. _Gratia supponit naturam_, grace supposes nature, but does not supersede or extinguish it. The inferior intellectual operations of our Lord are not superseded by his beatific contemplation, nor do they contribute to its clearness of intuition. The operation of his animal soul--that is, of the principle within his rational soul which contains in an eminent mode all the perfection that is in a soul purely animal, and adapts his rational soul to be the form of a body--continues also, together with the activity of the senses and of the active bodily life. This operation does not conduce to the perfection of the act of beatific contemplation, which does not require the mediation of the senses. The same is true of the inferior, natural operations of all beatified angels and men. If supernatural beatitude were the exclusive end of the creation, there would be no reason why these inferior operations should continue, any more than the exercise of faith, hope, patience, fortitude, or works of merit, which, being exclusively ordained as means for attaining beatitude, cease when the end is gained. The beatific act would swallow up the entire activity of the beatified, and all inferior life would cease. For the same reason, all corporeal and material organization would be swept out of the way as a useless scaffolding, and only beatified spirits, exclusively occupied in the immediate contemplation of God, would continue to exist for ever.
This is not so, however. The body is to rise again and live for ever. The universe is to remain for ever, with all its various grades of existence, including even the lowest, or those which are purely material. There is therefore a natural order coexisting with the supernatural in a subordinate relation to it--a minor and less principal part, but still an integral part of the divine, creative plan. There is a _cognitio matutina_ and a _cognitio vespertina_, a matutinal and vesperal knowledge, in the blessed; the one being the immediate intuition of the trinity in unity, the other the mediate intuition of the idea or infinite archetype of creation in God, through his creative act. There is a natural intellectual life in the angels, and a natural intellectual and physical life in man, in the beatific state. The natural order is preserved and perfected in the supernatural order, with all its beauty and felicity--with its science, virtue, love, friendship, and society. The material world is everlasting, together with the spiritual. All orders together make up the universe; and it is the whole complex of diverse and multitudinous existences which completely expresses the divine idea and fulfils the divine purpose of the creator. The metaphysical finality or apex of the creative act is in the incarnate Word, but the relation to the final cause exists in everything, and is fulfilled in the universe as a totality, which embraces in one harmonious plan all things that have been created, and culminates in Jesus Christ, through the hypostatic union of the divine and human natures in his person.
