本文企圖探討當代法國神學家德呂巴克關於人的自然渴望見神的主張及其與多瑪斯的關係。本文首先試圖理解他倡議的動機與反駁純粹自然概念的理由。其次，從歷史的角度，我們將探討奧古斯丁如何論述人對幸福的普遍渴望，發現其與人性悖論之關聯。再次，我們將從多瑪斯的早期著作著手，分析他如何在奧古斯丁主義者與亞里斯多德主義者的意見爭論中，提出對自然渴望見神的創見。多瑪斯主張質料具有多樣潛能性，能接受更高的形式，而種子原理被視為是放置在質料中的能力。因此自然事物的「質料—潛能—自然」本體結構被確立。在此基礎上，多瑪斯明確區分二種欲求與二種幸福，因此看見神的自然欲求不能自行成為看見神的理性欲求，除非新的形式的注入。最後，我們也將從三一形象論的角度簡要分析多瑪斯對自然渴望見神的看法。多瑪斯不僅顧及聖經與奧古斯丁的傳統，他也確立人性的自主與完整。在結論部分，德呂巴克與多瑪斯的同與異將陳明。

This article attempts to explore de Lubac’s opinion about man’s natural desire to see God and its relationship with Thomas Aquinas. First, I try to understand the motivation of his proposal and the reason for refuting the concept of pure nature. Secondly, from a historical perspective, I will explore how Augustine discussed man’s universal desire for happiness, and discover its connection with the paradox of human nature. Thirdly, beginning with Thomas’ early works, his innovative discourse regarding natural desire to see God will be analyzed. Thomas maintains that matter has pluripotentiality and can accept higher forms and regards the rationes seminales as the powers placed in matters. Therefore, the ontological structure of the natural things in relation to “matter-potency-nature” is established. On this basis, Thomas clearly distinguishes two kinds of appetite and two kinds of happiness, so that a natural appetite for the vision of God by itself cannot become a rational appetite for the vision of God except the infusion of the new form. Finally, Thomas’ position will be further discussed from perspective of the theory of Trinitarian image. In the conclusion, the agreement and disagreement between de Lubac and Thomas will be indicated.