  By contrast, Yorck eschews all cooptation of the Christian breakthrough to supreme historical aliveness and historicity for the establishment of a science, fearing that this would not only conceptualize life as something “ontic,” always present and available for the understanding, but also ignore the vital consciousness of transcendence, or bury it in a new  scholasticism.[24] Yorck, who always regarded Luther's work as the vital re-affirmation of the early Christian historical life, suggests, therefore, that instead of Kant and Schleiermacher, a return to Luther's conception of life is the more fruitful way of safeguarding and cultivating the breakthrough to historical life. Acknowledging this difference, Yorck writes to Dilthey: 