Those who are received into the Church later in life lack an inestimable privilege. Not for them the intimacy of long acquaintance, nor the memories of a childhood spent at their mother’s knee, not for them the almost imperceptible growth in an atmosphere perfectly adapted to the needs of their soul. It is only with faltering footsteps, not rarely after some profound crisis, that the convert approaches the Church, conscious of his defects, yet eager to learn. Then, as he meets the Teaching Church, this desire will quickly deepen into love, a love which seeks expression in manifold ways. It is true he may discover no new features in the well-loved face. But as Her perfections are infinite, Her praise admits of endless variations.

It was seven or eight years ago, I believe, in the Cathedral of Cologne, with its vast spaces and soaring pillars, its lofty chapels and the majestic aloofness of the High Altar, that the meaning of the word “ House of God ” first dawned on me. Unlimited space moulded into the austerity of form, exuberance of life disciplined by perfect order, infinite variety in complete harmony. This was indeed a mansion worthy of the Most High, with places set apart for various purposes, each of profound significance, all worthy of further exploration. It is true, the faithful who pursued their different errands in this vast building were dwarfed by the grandeur in which the overwhelming majesty of God became outwardly visible. It seemed to matter little that they were there. Yet, even so, I cannot but recall a strange feeling of wonder at the ease with which they moved in a house, the presence of whose Divine Host, though invisible, was everywhere manifest.

To understand the meaning of the Mystery of the Redemption better we must realize that all our Lord’s works, especially this which is the greatest of all, are ordained with supreme wisdom and care, the principal rule being that the works of nature and grace are regulated in the same manner. Both being our Lord’s actions, and sisters and daughters of the same Father, who is God, it is right that they should resemble one another. This philosophy is followed by the Holy Doctor in all his writings. Therefore we must’ imagine two worlds in this world: the natural one which we see with all that it contains, and the supernatural world which is the Catholic Church, with its mysteries and Sacraments. Let us first examine how our Lord formed the natural world, that we may understand the creation of the supernatural one.

Boetius explains this briefly :

signifying that this most beautiful Lord, the Source of all beauty, traced within His divine intelligence the perfect image of this world, and using it as His model, created it and made it visible. And since in this world, besides Himself, there was to be a chief and ruler upon whom all things depended, He created the first and highest heaven, which is called the first propellor, and placed in it a glorious angel who with incredible swiftness revolved the world completely in the course of each day. This foundation being thus moved causes all the movements, alterations and productions on the earth.