11. But let us discuss the workings of the mind in which philosophy has already taken root. Philosophy is a certain perfection of the intelligence. In the eyes of an Aristotle it was the uppermost; whereas in St. Thomas' view, philosophy being solely natural in itself, ranks below the spiritual organism composed of the theological virtues and the gifts of the Holy Spirit, and below theology, a rational discipline rooted in grace-given faith. (I am referring here to St. Thomas the theologian, as indeed I needs must if I am to have a complete idea of his position on the problem under discussion.) Now the higher virtues succor the lowlier in the proper sphere of the latter. The virtue of faith, for example, enables the philosopher, who knows of the existence of God by purely natural means to adhere rationally to this truth with a sturdier grasp. Or to take another example, the contemplative habitus clarifies and soothes, spiritualizes the philosophic habitus within its own order. And in the light of theology, metaphysical truths take on a radiance so immediate and convincing that in consequence the philosopher's labors are blest with a new facility and fruitfulness. Henceforth, in fact, metaphysics cannot assume its fullest proportions in the human mind without experiencing the attraction of theology; any more than theology in turn can find its own therein without the attraction of infused wisdom. Thus, this synergy and vital solidarity, this dynamic continuity of habitus, according to the Thomists (who distinguish not in order to separate but to unite), confers on philosophic activity a subjective reinforcement and refining of capital importance.

Other aids of a subjective nature stem from the order of finality. To be a prince or merely his minister is not an alternative which affects a man's nature, but it considerably alters his state. In one sense, the advent of Christianity did dethrone philosophic wisdom and raise theological wisdom and the wisdom of the Holy Spirit above it. Once philosophy acknowledges this new arrangement, its condition in the human mind is thoroughly changed. I think that every great philosophy harbors a mystical yearning, which in fact is quite capable of throwing it out of joint. In a Christian regime, philosophy understands that even if it can and ought to sharpen this desire, it is not up to philosophy itself to consummate it. Philosophy, then, is wholly orientated toward a higher wisdom, and thus it is made able to achieve some degree of self-detachment and be relieved of some of its ponderousness.

Lastly, as I recalled earlier, man's nature was wounded by original sin; and although these wounds for the most part involve the sphere of our love and our relationship to the last end and the distress brought by our unruly appetites, nevertheless it is perhaps in the domain of speculative thought more than anywhere else that this disorder and the obstacles it creates inflict damages that are most shocking from the point of view of the mind. But, grace produces more than its strictly supernatural effects in us: the divine life which it engrafts in our souls is endowed with a healing power with respect to our nature. Though permanently wounded, nature is henceforth convalescing, for it suffers a second wound, bearing on itself the all-pure wounds of the Savior, which transpierce the corrupt wounds of the old Adam. It would be absurd to expect the gratia sanans to supply for the philosophic habitus, or to preclude aberrations, even to the gravest kind. Yet it is certain that the more the philosopher remains faithful to grace, the more easily will he free himself of manifold futilities and opacities, which are as a mote of self-love on the eye of reason.

In sum, we understand that the state of philosophy has been changed and lifted up by Christianity, not only with respect to the objective material proposed but also with respect to the vitality and deepest dynamism of the intellect. On all these counts it must be affirmed that faith guides or orientates philosophy, veluti stella rectrix, without thereby violating its autonomy; for it is always in keeping with its own proper laws and principles and by virtue of rational norms alone that philosophy judges things. This is true even of those things which, albeit naturally accessible to reason alone, would not in reality be recognized or preserved by reason without taint of error, if reason had not been at once notified of their existence and fortified in itself through a kind of living continuity with superior lights.