[A] transcendent destiny which presupposes the existence of a transcendent God is essential to the realization of a destiny that is truly collective,… - Henri de Lubac

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[A] transcendent destiny which presupposes the existence of a transcendent God is essential to the realization of a destiny that is truly collective, that is, to the constitution of this humanity in the concrete. Otherwise it is not really for humanity that the sacrifice is made: it is still, despite assertion to the contrary, for other individuals, who in their transitory outward form contain nothing that is absolute and do not stand for any essentially higher value than those who are sacrificed to them; in the last resort it is all for one generation of humanity—the last—which is yet no greater than the others, and which will pass away like the others.[…] "I have no wish to sacrifice myself to that terrible God called future society," exclaims a character in a contemporary Russian novel. That is a very natural protest, possibly inspired by egoism, but one which cannot be reproved by reason. For no unselfishness can be sustained in face of an absurdity, and to require a worthy object for one's sacrifice is not to transform the sacrifice into self-interest.

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About Henri de Lubac

Henri de Lubac (20 February 1896 – 4 September 1991) was a French Jesuit priest who became a Cardinal of the Catholic Church, and is considered to be one of the most influential theologians of the 20th century.

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Additional quotes by Henri de Lubac

The Church's method is not syncretist any more than it is naïve. Syncretism is artificial, generally the work of rulers or literary men, and presupposes declining faith. It is an insult to the living God. In the energetic language of the prophets, syncretism is fornication. In the spiritual order it is barren, like the political system or philosophy from which it springs. It lowers and vulgarizes all the elements it combines[…]. But here again the history of the Church can teach us. Christianity rejected Gnosticism, a representative of the syncretist system; but such an uncompromising boldness has not hindered her in carrying out her work of assimilation with a breadth of vision that is more clearly manifest every day.

The moral value of the different systems varies very considerably. So does their spiritual depth; but in this connection the achievements of Greek thought, though it reached a very high level, cannot be compared with the heights of Indian thought. Sometimes understanding is imprisoned in myth, and sometimes it is turned inwards in pure reflexion—or what seems to be. Yet running all through these many differences there is always agreement about the basis of the problem and its presuppositions: the world from which escape must be sought is meaningless, and the humanity that must be outstripped is without a history.

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