In the thirteenth century, to the communicant on his knees about to receive the sacrament, the Host often faded out of sight; it disappeared, and, in its place, appeared an infant or the radiant features of the Savior and, according to the Church doctors, this was not an illusion but an illumination.[16] The veil had lifted, and the soul found itself face to face with its object, Jesus Christ present in Eucharist. This was second sight, infinitely superior in certainty and reach to the former, a direct, full view granted by grace from above, a supernatural view. - By this example, which is an extreme case, we comprehend in what faith consists. It is an extraordinary faculty operating alongside of and often in conjunction with our natural faculties; over and above things as our observation naturally presents them to us, it reveals to us a beyond, a majestic, grandiose world, the only one truly real and of which ours is but the temporary veil. In the depths of the soul, much below the superficial crust of which we have any conscience,[17] impressions have accumulated like subterranean waters. There, under the surging heat of innate instincts, a living spring has burst forth, growing and bubbling in the obscurity; let a shock or a fissure intervene and it suddenly sprouts up and forces its way above the surface; the man who has this within him and in whom it overflows is amazed at the inundation and no longer recognizes himself; the visible field of his conscience is completely changed and renewed; in place of his former and vacillating and scattered thoughts he finds an irresistible and coherent belief, a precise conception, and intense picture, a passionate affirmation, sometimes even positive perceptions of a species apart and which come to him not from without but from within, not alone mere mental suggestions, like the dialogues of the "Imitation" and the "intellectual locutions" of the mystics, but veritable physical sensations like the details of the visions of Saint Theresa, the articulate voices of Joan of Arc and the bodily stigmata of Saint Francis.
In the first century, this beyond discovered by the mystic faculty was the kingdom of God, opposed to the kingdoms of this world;[18] these kingdoms, in the eyes of those who revealed them, were worthless;through the keen insight of the moral and social instinct, these large, generous and simple hearts had divined the internal defect of all the societies or States of the century. Egoism in these was too great; there was in them a lack of charity,[19] the faculty of loving another equally with one's self, and thus of loving, not only a few, but all men, whoever they might be, simply because they were men, and especially the meek, the humble and the poor; in other words, the voluntary repression of the appetites by which the individual makes of himself a center and subordinates other lives to himself, the renunciation of "the lusts of the flesh, of the eyes and of vanity, the insolence of wealth and luxury, of force and of power."[20] -Opposed to and in contrast with this human order of things, the idea of a divine order of things was born and developed itself - a Heavenly Father, his reign in heaven, and very soon, perhaps on the morrow, his reign here below; his son descending to the earth to establish his reign and dying on the cross for the salvation of men; after him, his Spirits, sent by him, the inward breath which animates his disciples and continues his work; all men brethren and beloved children of the same common father; here and there spontaneous groups who have learned "these good tidings" and propagated them; small scattered communities which live in the expectation of an ideal order of things and yet, by anticipation, realizing it from this time forth; "All[21] were of one heart and one soul, . . . for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold and laid them down at the apostles' feet: and distribution was made unto every man according as he had need," all happy in being together, in mutual love and in feeling themselves regenerate or pure.
Here is to be found in the soul a new regulator and motor, and moreover a powerful organ, appropriate and effective, obtained through internal recasting and metamorphosis, like the wings with which an insect is provided after its transformation. In every living organism, necessity, through tentative effort and selections, thus produces the possible and requisite organ. In India, five hundred years before our era, it was Buddhism; in Arabia, six hundred years after our era, it was Islam; in our western societies it is Christianity. At the present day, after eighteen centuries on both continents, from the Ural to the Rocky Mountains, amongst Russian moujiks and American settlers, it works as formerly with the fishermen of Galilee and in the same way, in such a way as to substitute for the love of self the love of others; neither in substance nor in use has any change taken place;under its Greek, Catholic or Protestant envelope, it is still, for four hundred millions of human beings, the spiritual means, the great, indispensable pair of wings by which man rises upward above himself, above his groveling existence and his limited horizons, leading him on through patience, hope and resignation to serenity, and beyond to temperance, purity, goodness, and self-devotion and self-sacrifice.