This problem, which had been reconciled in the heyday of scholastics thanks to the speculative development of Thomas Aquinas, begins to lose solvency. While (except averroists) no one claims that reason and faith are explicitly contradicted according to a “double truth”, it is argued that reason has limits and that they are narrower than previously thought.
Escoto will observe that the “a posteriori” tomist demonstration of effect to cause is not truly demonstrative and that many truths of faith are beyond its reach. The number of undemonstrable theological propositions multiplies considerably, from the very existence of God to the commandments of God's law. Theology ceases to be considered a true science because it is unable to demonstrate its fundamental affirmations, becoming a “practical” knowledge that leads man to eternal salvation.
Theological and philosophical fields are divided, although it does not necessarily imply a devaluation of the world and theology but, on the contrary, it is inspired rather by a profound respect for the religious that aspires to rescue the specific of faith against the contamination of the philosophy of pagan origin. Theology will move away from rationalism and begin to seek its support in revelation. Philosophers, on the contrary, approach new problems - the study of nature and science. The intellectual revolution that will characterize the atomsphere of the Renaissance and Reformation begins to be traced.