The sun. [volume] (New York [N.Y.]) 1833-1916, 1898-06-19

We pass to what the author has to tell us
about tho twelfth century renaissance, the re-
newed interest in literature and speculation fol.
owing the religious revival which had preceded
and succeeded the reformation of the Papacy.
1t had been the doctrine of Gregory the Great
that secular literature was un worthy OF the at
tention of a good Christian, and the same Wow
was held by st. Bernard as late as the middle of
the twelfth century. The monks of his time. how.
ever, were at least interested in theology. and
not even Bernard's influence could prevent pi-
Gus souls from seeking in nature and litera.
turc the justification Of the ways of God
to man. As the necessary preliminary
to theological study. the Seven Arts
OF the old.fashioned "Trivium" and "Quadriv.
Jun" had again to be cultivated. Monastic
schools once more stimulated the intellectual
interest OF Europe. and many of tho greater
houses became centres OF education. German
cloisters like st. Gallen and Itelchenau became
famous for their learning. Lanfranc made tho
Norman monastery Of Bee a great nucleus of
dialectical and theological study in northern
Europe. There were three other great schools
III northern France. all closely connected with
tho cathedrals of their respective towns. The
teaching Of Anselm of Laon made that city
famed for theological lore. Tho dialoctica. re-.
nown of William OF ChalnpcauX drew crowds
OF students to the cathedral school of Paris.
The literary enthusiasm of the Breton Pla.
tonist. Bernard Sylvester, and Of his successor,
William Of Conches. made the cathedral school
OF Chartres, "the most abundant spring
OF letters in Gaul." But "A Breton from Palais,
near Nantes. was the most striking manifesto.
ton of the new spirit. We refer, OF course, to
Peter Abelard l079-l142L who was the eldest
son of a gentleman OF good estate, but early
renowned his inheritance and devoted himself
with extraordinary enthusiasm to study. He
first learned dialectic. under Roscelin. the nom.
inalist, at Loches. near Tours, and afterward
under William of ~ChampeauX at Paris. His
self-confdence, however, and acute skeptical
intellect speedily brought him into conflict both
with the novel nominalism Of ROscelin and with
tho old-fashioned extreme realism of which
William of Champeaux was the oXpounder.
While the latter taught with declining author
ity at the Cathedral school in Paris. his disciple
gathered an opposition hand OF pupils round
him in neighboring towns, and, presently, be-
came so famous that William retired in disgust
to his bIshopric of Chalons. Abelard's rhetorical
skill and attractive personality soon drew to
Paris crowds of students who gave tho city q
unique position among the centres of education
in Europe. The cOnceptualism which he may
have learned from Aristotle seemed more scien-
tihc than realism and less revolutionary than
nominalism. 1t is not so much what he taught,
however. as the spirit in which he taught that
gives AbOlard his position in history. His method
was essentially rationalistic. He based his
orthodoxy on its reasonableness. "A doctrine
is not to be believed" he is reported TO have
said, " because God has announced 1t. but be-
cause we are convinced, by reason. that 1t is
true" Moved by religious zeal. as we'll as greed
for applause, he went TO Laon TO study theology
under Anselm. but very soon came TO despise his
teacher. whom he denounced as a phraSe-monger.
He was back before long at Paris, where his
teaching attracted greater crowds than ever,