which showed how their refusal of pure nature, far from advocating a genuine natural desire for the supernatural, was really complicit with Cajetan’s acceptance of pure nature.1 Indeed, as de Lubac demonstrates, they took the latter process further, in so far as they could no longer see why the sinless Adam in Eden stood under any need for grace at all. This, for de Lubac, is the point where finally grace in the West ceases in any sense to be deification, because it no longer has to do fundamentally