I love me some Nikolai Berdyaev!Since you asked
"I know that the Catholic world is very rich, complex and manifold, that there are many currents in it. But it is no accident that in the Christianity of the West Aristotelianism prevails. The way of Western Christianity can be expressed in the categories of the Aristotelian philosophy, in the Aristotelian doctrine of form and matter [forma et materia], of potentiality and act [potentia et actus]. The form organizes the matter of life, the matter of the world; the world must be assigned finally to the organizing form. The ecclesiastical hierarchy which is assigned to a uniform highest center, the ecclesiastical doctrine is a forming, organizing principle, which must rule and cannot tolerate that matter which would flow chaotically or separating itself off. Potentiality is imperfect, is non-expressed being which has not yet found its expression, half not-being, -- only the act is true and full being. God is pure act [actus purus], and in Him there is no potentiality. So the Catholic Church is longing to be on earth pure act and not to tolerate the dominance of the potentiality, the not-coming to expression with all its manifold possibilites. In this regard the Christianity of the West, Catholicism, has inherited antiquity’s thinking: it is classical, it fears infinity, it sees in finiteness, in definiteness the sign of the perfectness of being. In Christianity of the East there prevails another spirit. For the East Platonism is far nearer than is Aristotelianism. Orthodoxy is more meditative and eschatological, less bellicose and actual. In the Orthodox Church one finds more the potential, the historically not yet worked out, and it does not regard this as a sign of imperfection or a half not-being. The eschatological perspective of life must maintain moreso the potential possibilities."
Doesn't the Church need both the Aristotelian and the Platonic? (And the Socratic, for good measure?)