4 Scholasticism
As more and more works of ancient Greek and Muslim philosophy became available to Western European Christians, the question of how to understand the world acquired more urgency. The philosophers of the ancient Greek and Muslim worlds were known to have produced much useful knowledge. But they had not been Christians. How, asked many thinkers, were Christians to understand the world: through divine revelation, as it appeared in the Bible, or through the human reason of philosophers? Indeed, this question was reminiscent of similar questions taking place in the Islamic world, when thinkers such as al-Ghazali questioned how useful the tools of logic and philosophy were in understanding the Quran (see Chapter Eight).
This controversy had raged since at least the twelfth century, when certain devout monks had said, “Whoever seeks to make Aristotle a Christian makes himself a heretic.” Out of this controversy, medieval Europe produced its greatest thinker, St. Thomas Aquinas (1224 – 1274). St. Thomas was a Dominican friar. Friars were those churchmen who, like monks, took vows of chastity, poverty, and obedience. Instead of living in isolated monasteries, though, friars spent much of their time preaching to laypeople in Europe’s growing towns and cities. These friars, whose two major groups were the Franciscans and Dominicans, had schools in most major universities of Western Europe by the early thirteenth century. Aquinas, a philosopher in the Dominican school of the University of Paris, had argued that human reason and divine revelation were in perfect harmony. He did so based on the techniques of the disputed question. He would raise a point, raise its objection, then provide an answer, and this answer would always be based on a logical argument. Aquinas was only part of a larger movement in the universities of Western Europe. We generally call the movement to reconcile Christian theology with human reason through the use of logic scholasticism.
Aquinas and the scholastics can be compared to Zhu Xi and the neo-Confucians of Song China. Just as Zhu Xi had sought to integrate Confucian thought with Buddhist and Daoist philosophy, so also Aquinas sought to integrate both Aristotelian logic and Christian theology.
The period not only saw successes in the field of speculative philosophy and theology, but also in the practical application of science. The master masons who designed Western Europe’s castles and cathedral churches built hundreds of soaring cathedrals that would be the tallest buildings in Europe until the nineteenth century. We call these cathedrals’ architecture Gothic. Gothic cathedrals were well known for their use of pointed arches (which may have been copied from Middle Eastern styles) that allowed taller buildings and for stained-glass windows that admitted a dazzling array of light. These cathedrals were in many ways made possible by the prosperity of Europe’s towns, whose governing councils often financed the construction of these magnificent churches.
Thirteenth-century Europe showed other developments in technology as well. In 1269, Pierre of Harincourt first came to understand the principles of magnetic poles based on an analysis of the magnetic compass (in use since the twelfth century). At the same time, between 1286 and 1306, based on the pre-existing technology of lens-grinding (much of which had come from the Muslim world), Western Europeans invented eyeglasses. Water clocks had been known throughout the world since ancient times, but, in the years between 1271 and 1300, Western Europeans invented the mechanical clock.
In the twelfth, thirteenth, and fourteenth centuries, Western Europeans gradually adapted the art of alchemy, the art of changing (or attempting to change) one element into another, from the Muslim world. Eventually, alchemists (and natural philosophers who studied alchemy) would find new techniques of refining and compounding chemicals, although their ultimate goal, the ability to turn base metals into gold, would never succeed.
In addition to these technologies invented or improved in medieval Europe, the Mongol Empire’s opening of trade routes had allowed the importation of East Asian technologies such as gunpowder.