Jeszcze raz o „początkach nowożytnego arystotelizmu chrześcijańskiego”

The origin of modern christian Aristotelianism founded first, in the positive and negative sense, the Renaissance philological-historical humanism. In the first case it provided hermeneutic methods which ensured a study of authentic Aristotelianism covered by the medieval scholastic syntheses. The application of Renaissance hermeneutics brought forth the revival of Aristotelian studies. They made efforts to read out the authentic heritage of Aristotle, therefore they referred to more literal interpreters, such as Alexander of Afrodisia or Averroës. This practice aroused anxiety about the conformity of the Aristotelian doctrine to the Christian doctrine and called for some steps to use the interpretations that satisfied this condition, i.e. the times of golden scholasticism in the form of the so-called of via antiqua. At the same time the role of Christianised Aristotelianism was stressed vis-à-vis philosophical pluralism which threatened the unity of Christian theology, especially neo-Platonism involved in various naturalistic trends. They made religion philosophical and threatened its identity through the relativization of the Biblical revelation. The latter was treated as one of the elements of mystic wisdom. On the other hand Renaissance humanism by stressing the role of philological-historical studies reduced the importance of philosophy, treated at most as a praxistic ethical reflection. No wonder then that the reform of the mid-15th century – initiated by Pope Nicholas V, a prominent humanist – made efforts to preserve the unity of the church doctrine in which philosophy would play the role of a rational foundation of religious faith. This reform tended on the one hand to the revival of the philosophical spirit, especially the maximalistically understood philosophy of Aristotelianism, on the other it sought to conform this Aristotelianism to Christianity.