Within it, the form-matter scheme of the Greeks was accepted as the strict principle upon which “nature,” i.e., the world of God-created things no less, was to be interpreted. Then, the revelation of God’s grace was to be added later, like the cherry atop the sundae, as an auxiliary principle for interpreting the “supernatural.” As far as the correct interpretation of “nature” itself was concerned, therefore, the Christian theologian-philosopher might, it was thought, inoffensively make use of the