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Book Review: Scientific and Philosophical Writings

eval efforts to simplify religious, and enhance secular, life" (p. 436). Theology served as the ideology of the revolution and, as expected, sometimes shaped and sometimes failed to comprehend the changes that actually occurred. The attraction of the current book is to see how Ozment applies this interaction of theology and religious life to a broader Medieval and Reformation scenario. Two results of this application will certainly draw attention. First, in spite of his deft and sympathetic treatment of the Medieval scholastic and spiritual traditions, he concludes in the spirit of Etienne Gilson that the late Middle Ages witnessed a widening of the gap between sacred and secular, between revelation and reason. Second, Ozment questions whether the Calvinist emphasis on non-meritorious good works in the Christian life (articulated earlier by Luther) was Protestant at all. By raising this question Ozment reinforces his view that the original and distinctive feature of the Protestant message was liberation from the burdensome necessity of good works. In effect, Ozment asks whether the entire early Protestant message was Protestant. This question is not just a quibble over words; it constitutes a serious historical and theological challenge to Protestantism: Can a theology which unites acceptance by faith and obedience to divine commandments be translated into a religious life free of works righteousness? The coverage of the period is uneven because the book is based on lectures and because previously published material has been incorporated but not always integrated into the structure of the work. More attention to the interpretation of Scripture in the Middle Ages and to the English Reformation would have enhanced the integrity of the volume. Nevertheless, two features of the volume make it a valuable resource: the balance of political, ecclesiastical, and intellectual history in one volume (it could masquerade as church history in the broad sense) and its clear explanations of such complex subjects as Medieval epistemology. Even Aquinas' view of habitual grace is effectively illustrated by the skill of playing tennis. As a legacy the book may be premature; but as a clear, instructive, and provocative overview of the period, it is ready to be enjoyed.