I consider de Lubac’s discipleship of Ockham down into these loveless depths a rather serious “cost” for his thesis. But it is an inexorable cost. This horrific possibility is the hidden foundation on which de Lubac builds the gratuity of grace. So horrible is the foundation that few theologians even suspected it laid at the root of his effort to shore up the gratuity of grace.
In short, in the face of the issue of the gratuity of grace, de Lubac has two routes he takes. On the one hand, he simply implies that grace is in fact due (unless we sin). The implication is against the faith.
On the other hand, he contends that there is no such thing as dynamical debitum naturae. This contention implies that God could create an utterly meaningless world, a world in which innocents are damned. But how does the implication square with the wisdom of God? How does it square with revelation? Wisdom reveals: “You love all things that exist and you loathe none of the things which you have made, for you would not have made anything if you had hated it”? Wis 11:24.
Finally, if we totally gut the category of dynamical debitum naturae we have no viable way to identify the precise gratuity of grace. If everything is utterly gratuitously given, what constitutes the specific gratuity of grace? After all, the Church’s faith is that grace is gratuitous in contrast to what is required. But if there is nothing to which to contrast grace’s gratuity, how can we specify that gratuity? Is the Church howling out meaningless statements when she makes the contrast?