According to Oberman, “Luther’s critique of Aristotle concerns the disregard of that fundamental nominalist axioma , the demarcation line between the realms of reason and faith. Provided that this distinction is respected, Aristotle is not merely useful but indeed to be respected. In a Latin sermon probably preached to the Wittenberg confratres on Christmas Day, 1514, Luther formulates this subtle balance beautifully: ‘Pulchra haec Philosophia, sed a paucis intellecta, altissimae Theologiae utilis est.’” The choices for interpretation the Reformation are that it “is held responsible for the disintegration of the medieval synthesis and was . . . the breeding ground of atheism and fideism” or “it discovered the personal God of biblical revelation and ultimately made possible a secular culture no longer relegated to the realm of limited subsistence.”
I would hope for some third alternative.
Peter Leithart
Peter J. Leithart is President of Theopolis Institute. He is the author of numerous books on theology, literature, and culture, including Theopolitan, Defending Constantine, and Baptized Body.
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