Surnaturel - Knowledge (XXG)

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gratuity of the supernatural. Affirmation of such a state, argued de Lubac, overlooked the decisive difference between the created human spirit and other natures. Moreover, while allowing Catholic theologians to defend the essential integrity of fallen human nature against the Protestantism that denied it, the system effected a separation between nature and the supernatural that would prove pernicious - by rendering the latter (seemingly) superfluous. Although, de Lubac argues, the system of 'pure nature' was perceived to be a novelty when it first developed, it eventually came to be taken for granted, such that, by the twentieth century, rejecting it became synonymous with denying the gratuity of the supernatural.

116:, showing how these two early modern thinkers misconstrue Augustine's true intention. That is, de Lubac argued that, influenced by a juridical-naturalistic way of thinking foreign to Augustine (and to his disciples, including Thomas Aquinas), Baius and Jansenius in their different ways denied the gratuity of the gifts made by God to Adam. De Lubac shows how the hypothesis of 'purely natural finality' attributed to a 'purely spiritual nature' was developed to insure this gratuity. 94:. While Denys had argued for a natural end of the human person to which a supernatural end must be 'superadded', he did so consciously in opposition to the teaching of Thomas Aquinas. Cajetan, however, while making a similar argument to Denys, did so while claiming simply to be commenting on Thomas: he therefore introduced the idea of human nature as "a closed and sufficient whole" into Thomism. 82:

He argues that in the Fathers and the great scholastics there was only one concrete order of history, that in which God had made humanity for himself, and in which human nature had thus been created only for a single destiny, which was supernatural. Neither the Fathers nor the scholastics, therefore,

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is therefore how human persons in the natural order can be interiorly directed to the order of grace that fulfils them, without in the least possessing this grace in anticipation, and without being able at all to claim it for themselves. In the book, de Lubac attempts to show how, in an attempt to

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The second part, 'Spirit and Freedom in the Theological Tradition', examines one of the essential aspects of the spiritual 'nature' (both human and angelic), namely, its freedom of choice with respect to its end. De Lubac considers the tradition from the Fathers up to the seventeenth century, and

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The idea of a 'pure nature', argues de Lubac, intensified in the wake of the naturalism of Baius and Jansenius: a state of pure nature - a hypothesis according to which human persons might have been created with an end proportionate to their natural powers - was seen as necessary to protect the

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In this book he traces the historical meaning of the word 'supernatural' and notes a shift in implication. Up to the High Middle Ages, the essential contrast was drawn between 'natural' and 'moral'. After that, the contrast was seen between 'natural and supernatural'. De Lubac is trying here to

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was granted in February 1942. However, paper shortages prevented publication. In 1943, while being hunted by the Gestapo, de Lubac fled, again carrying his notebook, this time to Vals. He used the resources in the Vals library to continue his work on the book. Eventually, in October 1945 the

127:' ('something superadded'), and the confusion of the 'supernatural' with the 'miraculous' (in the sense of a completely arbitrary addition). De Lubac shows in this section that the term 'supernatural' was first used systematically by St Thomas. 133:

In the conclusion, 'Divine Exigence and Natural Desire', de Lubac indicates why it is unnecessary to have recourse to the hypothetical system of pure nature to protect the gratuity of the beatific vision.

53:. The development of the book itself, though, was greatly hindered by the war. In June 1940, fleeing the advancing Nazis, de Lubac left Lyon with a bag which included the notebook for 148:, a name applied to de Lubac's thought by his critics. In 1950, de Lubac was asked by the General of the Jesuits to stop teaching, and to give up working at the journal 57:, on which he worked for several days. De Lubac stated in later years that the book had taken sufficient shape by 1941 to be ready for review; the 422: 120:

provides further evidence for the claim that Aquinas, for example, never envisioned any finality for the created spirit but a supernatural one.

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A new French edition issued by (Paris: Desclée de Brouwer, 1991) contains a complete translation into French of all Greek and Latin citations.

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ever envisioned the possibility of a purely natural end for human persons attainable by their own intrinsic powers of cognition and volition.

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The publication of the work caused immediate controversy in Catholic thought. De Lubac's thought came to be associated as representing a

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In the early 1960s, however, his ideas became more accepted in the Catholic hierarchy, and he was among the first summoned by

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largely followed the structure of the 1949 article with the same title in which de Lubac had responded to some criticisms of

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was issued, and in 1946, the book was published (though only as an edition of 700 copies, due to ongoing paper shortages).

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in his days as a student in Hastings. De Lubac published several articles in the 1930s which were to make up much of

168:. Two months later, it was widely suspected that it was his views which were attacked in the papal encyclical 79:

answer this question, what he calls "the system of pure nature" had come to prevail in Catholic theology.

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The first part, entitled 'Augustinianism and Baianism', examines the interpretation of Augustine by

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is broken into four parts, which are pieced together from a number of earlier preparatory studies.

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The third part examines the origins of the word 'supernatural', including the problematic epithet '

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De Lubac argues that this unified vision began to unravel in the thought of theologians such as

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An order was issued to withdraw from Jesuit libraries and from the trade three of his books -

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Twentieth Century Catholic Theologians: From Neoscholasticism to Nuptial Mystery

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Twentieth Century Catholic Theologians: From Neoscholasticism to Nuptial Mystery

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The fourth part offers six 'Historical Notes' on St Thomas and his followers.

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De Lubac began work on the ideas which would eventually appear as

29:. It stands among his most famous and controversial works. 192:

which served primarily to clarify numerous objections to

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