Chapter 21 - Epilogue

Summary

Undoubtedly, in the fourteenth century we witness the gradual erosion of the medieval synthesis of faith and reason, theology and philosophy. William of Ockham is not the only thinker who represents this evolution, but he is perhaps the most celebrated (or reviled) exponent of it. Indeed, Ockham’s universe, consisting of absolute substances which we access in an empirical manner, inaugurates some of the key intuitions of the modern world. I have suggested that his moderate voluntarism and fairly radical nominalism have to be interpreted in light of the growing division of faith and reason, and theology and philosophy, at the end of the thirteenth century.

Instead of repeating some of this earlier analysis I would like to revisit the reasons why an engagement with medieval theology can both challenge and enrich our contemporary theological scene.

There are several aspects I find particularly appealing, such as: the rich understanding of human intelligence (encompassing both reason and intellect); the sacramental understanding of creation; the profound Trinitarian vision of several of the key thinkers that passed our review; and above all, the thrust towards the transcendent that permeates the thought and desire of medieval theologians and spiritual writers.

Medieval theology offers an extraordinarily pluralist view on some of the most important theological issues. Thomas Aquinas’ understanding of the Triune God is, for instance, rather different from that of Peter Abelard, William of Saint Thierry, Bonaventure, Meister Eckhart, or Ruusbroec. And yet, this pluralism is supported by an overarching vision, which all major medieval theologians share, namely, that it is only in the fruition of God that our hearts can find ultimate fulfilment and peace.