THE RELATION BETWEEN UNCREATED AND CREATED GRACE IN THE HALESIAN SUMMA: A LONERGAN READING by H. Daniel Monsour A Dissertation submitted to the Faculty of Theology of the University of St. Michael's College and the Department of Theology of the Toronto School of Theology in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael's College Toronto, 2000 O H. Daniel Monsour National Library Bibliothèque nationale 1+1 dcanacia du Canada Acquisitions and Acquisitions et Bibliographic Services sewices bibliographiques 395 Wellington Street 395. rwWdlington Ottawa ON K1A ON4 OnawaON K1AW Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence aiiowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sel1 reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or othenvise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. The Relation between Uncreated and Created Grace in the Halesian Summa: A Lonergan Reading by H. Daniel Monsour Doctor of Philosophy in Theology, Faculty of Theology, University of St Michael's College (2000) The terms, gratia increata and gratia creata, emerged in theological reflection in the West in the early thirteenth century as the expression of an understanding that for the first tirne attempted to relate systematically the indwelling of the Divine Persons in human hearts and the new Iife in God that characterizes those who embrace God's saving action in their lives. This dissertation atternpts to outline the movement in theological reflection that led to the introduction of the tenns, to clarify how the relation between the realities to which the ternis are meant to refer was initially understood, and to indicate briefly what in that initial understanding is of permanent theological validity. Initially, the dissertation focuses on methodological considerations. Drawing on Bernard Lonergan's exposition of transcendental method and the concrete generality of its heuristic function, I attempt to specify a set of ideal-types that will be employed in the subsequent historical discussion. Thus, I treat briefly the elements and functions of meaning and the pivotal role these play in constituting the history that is written about, the various differentiations of consciousness and the various correlative Realms and Worlds of meaning, the genetic sequence in which at least some of the differentiations of consciousness are realized in a culture and the consequent stages of meaning of a culture, symbolic apprehension, and continuing contexts and the various kinds of relationship that can exist between continuing contexts. The discussion then turns to an examination of the first extended treatment of the terrns gratia increata and gratia creata in theological literature, found in a set of questions ir: the Summa attributed to Alexander of Hales. The goal here is to provide a prelirninary clarification of the rneaning of the tems that can serve as an anchor and preparation for the subsequent discussion. Little explicit reference is made in this preliminary clarification to the philosophical and theological contexts out of which the terms emerged. An explicit consideration of context, however, does follow in the next two chapten. I distinguish a general philosophical context and a more specific theological context for the emergence of the tenns. The general philosophical context concerns the systematic substructure that facilitated the compounding of the manner in which theological reflection was conducted and the establishment of a new systematic ideal in theological refiection. This compounding of the manner of theological reflection was precipitated in large part by the writings of Aristotle that had become newly available in the West during the twelfth and early thirteenth centuries. Next, in the specifically theological context I distinguish and trace two movements in theological reflection. The first concems developments in the theology of grace and the pivotal role Philip the Chancellor played in that development, in particular his articulation of what Lonergan cal1 the theorem of the supernatural and his forging of the notion of the supernatural entitative habitus. The second concerns the doctrine of divine inhabitation as it developed in the West from its affirmation in the New Testament, through Augustine, and up to its articulation in Peter Lombard. With the prelirninary clarification of the meaning of the tems gratia increata and gratia creata now enhanced and consolidated by an examination of the contexts out of which the tens emerged, the discussion turns in Chapter 5 to a more intensive examination of the relationships between the realities referred to by the terms. In an extended exploration of the issues, I argue that al1 the elements in the Halesian Summa's position can be brought together wherently if one understands it as moving toward the affirmation that the bestowal of gratia gratum faciens is the necessary and sufficient proportionate preparation for human beings to enter into the special presence of the already wholly present three-personed God, and indeed for a presential union with the th ree-personed God , because from gratia gratum faciens originates the operative habitus and operations of charity, the supernatural. reposeful love of God, the complacentia in the summa Bonitas, which as love involves intrinsically the presence of the beloved within the lover, and therefore enables the lover to attajn the three-personed God in direct proportion to the depth of his or her love. Finally, drawing on Lonergan's discussion of the ways of considering truths concerning God. I attempt bnefly to indicate some structural elements in the theological position of the Halesian Summa on this issue that may be of permanent theological validity. ACKNOWLEDGMENTS I would fike to offer my sincere thanks to Professor Robert M. Doran, rny director, and to Professor Michael Vertin, both of whorn excel in guidance that is gentle and wise, and in encouragement that is constant. I would also Iike to express my gratitude to al1 those connected with the John Charles Beer Travelling Fellowship for Lonergan Studies for financial support during the course of my studies. iii To the memorv of my brother Maurice John(~ofe) Monmur, who died during the early davs of writing the dissertation TABLE OF CONTENTS Introduction 1 Methodological Considerations 1 Transcendental Method 2 The Heuristic Function of Transcendental Method 3 Heuristic Structures and Historical Studies of Doctrinal Development in Theology 3.1 History end the Eletnents and Functions of Meaning 3.2 Differentiations of Consciousness 3.3 Stages of Meaning of a Culture 3.4 Symbolic Apprehensjon 3. 5 Confinuing Contexts 4 Résumé 2 Gratia lncreata et Creata in the Halesian Sumrna 1 Origin of the Ternis Grafia lncreata and Grafia Cmafa 2 Quid sit gratia secundum nominis rationem 3 Quid sit gratia secundum definitionem 4 Utrum gratia ponat aliquid secundum rem in gratificato 5 Utrum gratia sit res creafa vel increata 6 Gratia creata et increata and the grace of union 3 The General Philosophical Context: Emergence of the Systematic ldeal in Theology 1 Theological Reflection and Dialectic in the Twelfth Century 2 Opposition from the Clausfrales 3 The "Entries" of Aristotle and the Systematic ldeal 4 The More Specific Theological Context for the Ernergence of the Notions of Gratia lncreata et Creata 1 The Emergence of the Notion of the Supernatural Habifus 1. 1 The Psychological lnfetpretation of Grace 1. 2 Diniculties wifh the Psychological lnferpretation of Grace 1. 3 Moving Towards a Solufion 1.4 Breakthmugh: The Theorem of the Supernafural 1.5 Philip the Chancellor and the Notion of fhe Supernatuml Habifus 2 The Special Presence of the Holy Spirit 2.1 The Wifness of the New Testament 2. 2 Augustine's Confribution 2. 2. 1 The Letter to Dardanus 2.2.2 De Tnnifate 2. 3 Peter Lombard's Sententiae 5 The Halesian Summa 1 A Preliminary Clarification of the Issue 2 A Triangle of Relotionships 2.1 The Relationship between Gratia Gmtum Fsciens and the Speciel Presence of the Holy Spirit: The Precise Question 2.2 The Relationship between Gratia Gmtum Faciens and the Repraesentafio of the Procession of the Holy Spirit 2. 2. 1 Final Causality 2.2.2 God as Final Cause of Gratia Gratum Faciens 2.2.3 The lmage of Fnrctus 2.2.4 The lmage of Light and Rays of Light 2. 3 The Relationship between the Special Presence of the Holy Spirit and the Repmesenfatio of fhe Procession of the Holy Spirit 2. 3. 1 Cunningham's Criticism of the Halesian Position 2. 3.2 A Response to Cunningham's Criticism 2.3.3 Love and the Special Presence of the Holy Spirit Conclusion Bibliography vii For there that love is ledere, ne lakked neuere grace William Langland, Piers Piowman ...Face is tied rip with God's lovinggi!of himself to us.... Bernard Lonergan, Method in Theology The study of history has as its primary goal reasonably grounded affinnations of the perspectival reconstructions of intelligence concerning what was going fomvard in the field of human affairs, that is, in the field constituted by the meaningful speech and action of successive rnembers of the various kinds of human communities or groups. at particular tirnes and places. One can distinguish different kinds of historical studies. Thus, in Method in Theology Bernard Lonergan distinguishes basic historical studies, special histoncal studies and general historical studies.' As the name suggests, basic historical studies have a certain priority in relation to special and general historical studies.