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4. Eucharistic Union and Divinization
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119 • In the first three chapters on eucharistic sacrifice, I have elucidated de la Taille’s theory of sacrifice, highlighting his nuanced use of the dynamic aspects of gift: oblation and devotio. I have intended to diffuse a crude view of his thought and to reveal that his theology of sacrifice is solidly rooted both in scripture and in the patristic literature of the East and West. The second part of this study retrieves de la Taille’s thought on sanctifying grace, an aspect of his eucharistic treatise that contributes crucially to a proper understanding sacrifice. This integral connection between sacrifice and grace should not surprise. In the church’s oblation of the acceptable victim (immolated now in mysterio ), God accepts the offerers as his table guests in a divinizing banquet: a theology of grace is anticipated—even patent—here. It is the burden of these next three chapters to explicate de la Taille’s intricately elaborated and profound reflections on the topic of grace. I shall suggest that de la Taille, without contesting a Thomistic understanding of sanctifying grace, is nonetheless inclined to the Greek patristic point of departure, one that underscores uncreated—rather than created—grace. That is to say, de la Taille is more interested in exploring divine indwelling, more interested in beginning with the intimate presence and initiative of the holy Trinity uniting itself to the human soul, than he is with a focus upon habitual grace and the created gifts. I shall nuance this thesis as we proceed. For now, I simply note that this 4 120 • De Gratia shift in approach,1 if not in doctrine, commands attention in our effort to give a genuine interpretation of de la Taille’s theology of eucharistic sacrifice. Historical Context: The Controversy concerning Nature and the Supernatural Before proceeding with an explication of book 3, we pause to make some historically situating observations about de la Taille’s work on grace. The first half of the twentieth century gives witness to a renewed exploration of the theological topic of grace, a discourse that becomes intensely focused on the correct interpretation of Thomas on the relationship between nature and grace. Controversy among interpreters of Thomas reached an apex with the publication of Henri de Lubac’s Surnaturel (1946) and the responsive encyclical of Pius XII, Humani Generis (1950). At the core of the grace controversy lies this question: is it indeed the case that a human (and humans in community) can arrive at happiness and completion in and through the power and goodness of created natural capacities, thereby construing grace and supernatural existence as something extrinsic to—added to—the nature and destiny of man? Or, rather, are human beings so created with a defining supernatural destiny (visio Dei) that grace is intrinsic—and indeed necessary —for all human flourishing and perfection? If grace is so intrinsically conceived, is the divine bestowal of grace really gift? The former possibility,2 often affixed with the name “pure nature theology,” allows, 1. P. Edgar Hocedez, Histoire de la Théologie au XIXe Siècle, vol. 3, Le Règne de Léon XIII, 1878–1903, provides an engaging account of the nineteenth-century theological “problem” concerning sanctifying grace and the question of filial adoption (254–259). Hocedez details the importance of Scheeben’s work (Handbuch der katholischen Dogmatik, 1882), which insists upon a close reading of the Greek fathers on the question of the consortium divinae naturae. While Scheeben was attacked for suggesting that participation in the divine nature (and filial adoption ) was, above all, an effect of the substantial presence of the Holy Spirit in the soul (instead of a special supernatural assimilation of the soul by created grace), his retrieval of the Greek fathers opened up new possibilities for considering the relationship between created and uncreated grace. De la Taille favorably cites the work of Scheeben’s Handbuch in book 1 of Mysterium Fidei, particularly when considering questions of the celestial sacrifice and teachings on Christ as altar and priest (MF 1:156, 179, 265). Although he does not refer specifically to Scheeben when he is writing on the topic of grace, I strongly suspect de la Taille’s familiarity and sympathy with Scheeben’s thought on grace and his retrieval of Eastern patristic thought. 2. This reading is frequently attributed initially to Cajetan, the influential sixteenth-century [3.237.186.170] Project MUSE (2024-03-28 14:55 GMT) 121 • Eucharistic Union and Divinization at least hypothetically...