Michael Gillespie has recently made a persuasive historical case for the theological origins of modernity. Erasmus, Luther, Hobbes, Locke, Descartes, et al were, according to Gillespie, working within a nominalist theology, bequeathed to them from the fourteenth century Franciscans, which cleaved nature from grace, God’s will from His nature, faith from reason, and particulars from universals. These Enlightenment thinkers inherited and helped to radicalize a desacralized notion of the world and attempted to carve out an autonomous sphere for human morality and political life founded on a new conception of man as imago voluntatis .
Voluntarism, an indifferent will as primary moral agent; nominalism, the rejection of any real reference for universal concepts; disenchantment, the default existential mode of a buffered, self-sufficient “individual”; and desacralization, the “immanent frame” surrounding and conditioning modern social and intellectual life”these were the background assumptions of the Enlightenment, but they seem now foregrounded social, cultural, and political dogmas. The “Regensburg Address” of the Pope, with his account of the three waves of dehellenization, is, I think, a key text for grasping this development. Dehellenized reason closed to intelligible being, a voluntarist God beyond good and evil, a non-participatory cosmos mechanically construed, and a univocal, flattened concept of being supplanting Aquinas’ precarious but precious metaphysics of analogy”these are the metaphysical, epistemological, and theological roots of modernity, and they are deeply planted. As the Pope suggests, these roots have nourished a misshapen cultural tree, nay, a forest; and it cannot be simply cut down and replanted”for it is our home, whether we like our home or not, for, at least for the time being, there is no other domestic domicile into which to move, it would seem.
