 Nonetheless, even this more modest position means that Luther can claim that there are truths in theology that philosophy cannot grasp or properly articulate in its own terms, and when it tries to do so, will generate what in philosophy appear to be absurdities or aporia—such as the doctrine of the Trinity, or of the Eucharist, both of which require different ways of thinking than is available to philosophers, who can aspire to no more than “creaturely thought” (The Promotions disputation of Erasmus Alberus, 1543, WA 39.2:254/Appendix to Bielfeldt, Mattox, &amp; Hinlicky 2008: 191–197,  194).[16]  It is in this context that Luther can speak of the language of theology needing to be “new” because it behaves differently from that of the “old” language of philosophy, though not necessarily from the language of ordinary life, which can be more flexible than that of philosophy in certain respects (cf. White 1994: 332–48, Bielfeldt 2002b). Likewise, because the philosopher operates with formal systems of syllogistic logic, which do not sufficiently take into account the special nature of the objects of faith, such logics will also break down when dealing with theological  matters.[17]  To philosophy, these problems will wrongly suggest that theology is nonsensical or is grasping at falsehoods, while instead Luther argues it just highlights the limitations of philosophical concepts and methods when dealing with the subject-matter of theology (see White 1994 for more extensive discussion of these issues). As Luther puts it in Disputation Concerning the Passage: “The Word Was Made Flesh”: 