scale, at many other cathedral and monastery schools of western Europe.
The spirit of inquiry had at last been awakened, the Church was being
respectfully challenged by its children to prove its faith, and the
learning of the Saracens in Spain, which now began to filter across the
Pyrenees, added to the strength of their challenge. Returning pilgrims and
crusaders (First Crusade, 1099) also began to ask for an explanation of
the doubts which had come to them from the contact with Greek and Arab in
the East. A desire for a philosophy which would explain the mysteries and
contradictions of the Christian faith found expression among the scholars
of the time. In the larger cathedral schools, at least, it became common
to discuss the doctrines of the Church with much freedom.

THE RISE OF SCHOLASTIC THEOLOGY. The Church, in a very intelligent and
commendable manner, prepared to meet and use this new spirit in the
organization, systematization, and restatement of its faith and doctrine,
and the great era of Scholasticism [13] now arose. During the latter part
of the twelfth and in the thirteenth century Scholasticism was at its
height; after that, its work being done, it rapidly declined as an
educational force, and the new universities inherited the spirit which had
given rise to its labors.

With the new emphasis now placed on reasoning, Dialectic or Logic
superseded Grammar as the great subject of study, and logical analysis was
now applied to the problems of religion. The Church adopted and guided the
movement, and the schools of the time turned their energy into directions
approved by it. Aristotle also was in time adopted by the Church, after
the translation of his principal works had been effected (Rs. 87, 90), and
his philosophy was made a bulwark for Christian doctrine throughout the
remainder of the Middle Ages. For the next four centuries Aristotle
thoroughly dominated all philosophic thinking. [14] The great development