power, which came with the century's close, and the stimulus to curiosity springing from the Crusades.[1]
In fine, the eleventh century was crude and inchoate, preparatory to the intellectual activity and the unleashed energies of life which mark the opening of the twelfth. Yet the mediaeval mind was assimilating and appropriating dynamically its lessons from the Fathers, as well as those portions of the antique heritage of thought which, so far, it had felt a need of. Difficult problems were stated, but in ways presenting, as it were, the apices of alternatives too narrow to hold truth, which lies less frequently in warring opposites than in an inclusive and discriminating conciliation. This century, especially when we fix our attention upon France, appears as the threshold of mediaeval thinking, the immediate antecedent to mediaeval formulations of philosophic and theological conviction. The controversies and the different mental tendencies which thereafter were to move through such large and often diverging courses, drew their origin from still prior times. With the coming of the eleventh century they had been sturdily cradled, and seemed safe from the danger of dying in infancy. Thence on through the twelfth century, through the thirteenth, the climacteric of mediaeval thought, opinions and convictions are set in multitudes of propositions, relating to many provinces of human meditation.
These masses of propositions, convictions, opinions, philosophic and religious, constitute the religious philosophy of the Middle Ages—scholasticism as it commonly is called. Hereafter[2] it will be necessary to consider that large matter in its continuity of development, with its roots of antecedents stretching back through the eleventh century to the Carolingian period, and beyond. Mediaeval thinkers will then be seen to fall into two classes, very roughly speaking, the one tending to set authority above reason, and the other tending to set reason above authority. Both classes appear in the ninth century, represented respectively by Rabanus Maurus and Eriugena. In the eleventh they are also evident. St. Anselm, who came from Italy, is the most
- ↑ Cf. Molinier, Les Sources de l'histoire de France, v., lxix.
- ↑ Post, Chapters XXXIV.–XLII.
