From the 11th and 12th centuries onwards there was a new introduction to society that had been all but dormant for the preceding 1000 years. Latin had been imposed in the 7th century by Gregory I thus excluding the common people from accessing the scriptures. Many of the monasteries had begun with sincere motives and the Christian services were held in Latin and novices were often taught Latin. Monasteries were primarily supposed to be communities of Christians (Monks) living together separated from the evils of the world.
Early Monasteries
The rule books of the monasteries stipulated that monks could not hold personal possessions (the monasteries and hence the church though could cumulate wealth and property) and that those under the age of fifty had to learn to read. These ideas came into being during the first growth of monasteries during the Carolingian Hegemony and were part of the vicious circle that led to the Reformation. Veneration of cross, images and relics in 786 was further aided later by the Crusades. The Rosary & repetitious praying in 1090 was part of the meditio or meditation, the oral repetition of prayers and biblical texts committed to memory. This meant that the monasteries had to have at their disposal the means to read, teach and study namely libraries, schools and scriptoriums or copying rooms.
Much of the growth of the early monasteries was two fold. Kings and potentates were impelled to found or at least support the idea of monasteries because they would have prayer support and a better hope of salvation if they ‘owned’ a monastery. Bede in his Historia ecclesiastica gentis Anglorum suggests that (this has a parallel with Karl Marx’s views) [world] peace would bring about an influx of people submitting to monasticism and hence the proliferation of monasteries was to be ready for the influx (Marx though on the other hand suggested that when peace reigned and society was righted then religion would cease to be although it has been suggested that Marx saw his ideas as the natural fulfilment of Christianity).
With the re organisation and consolidation of the church in the 11th Century monasteries once again began to be important. Kings, lords and even bishops and popes began to count on Monasteries to be centres of prayer, agricultural enterprise and revenue and also a site from whence to impose political control. With the influx of relics following the crusades revenue increased even more (there were pilgrimages to visit sites where relics were held, the more important the relic the more pilgrimages and hence more revenue).
The Birth of the Renaissance
Towards the end of the Crusades began a new search for expression both literary and artistically. This was the dawn of the renaissance which also had financial implications for the church through teaching revenue. Initially (from the 8th Century) Cathedral schools taught those chosen for a life in the priesthood but then this became more the role of the Monasteries, from about the 12th century the cathedrals continued to teach but men and boys from noble families who were destined for positions of authority in the state, commerce, the church or even the military. This education was centred on the ‘classics’ this is to say studying ancient writings in Greek and Latin this became known as Humanism. This eventually led to a division between scholars and the teachers. On the one hand the church taught that theology, Christianity and religion had to be taught by someone who was experienced in the subject. On the other hand some scholars suggested that any pious person could discover the truth themselves by sincerely reading the scriptures for themselves (John Calvin later supported this idea). Initially the church held the upper hand but there were chinks appearing in the armour and the need for reform was being explored.
The Beginnings of Change
The notion that the Reformation was simmering away just waiting to explode onto society and the world at large is largely refuted. Most people carried on their daily lives oblivious to the idea that scripture, the church and salvation were very different to their own experiences of it. Sundays and other holy days were just occasions decided on and governed by the priests, bishops and the pope because they were ‘up there’ close to God. The clergy could read the scriptures and had been taught by people who knew so who were the commoners to argue. As long as they paid their tithes and bought their indulgences all was well and good. But there was a growing body of people who could read the ancient texts of Plato, Aristotle, Marcus Aurelius as well as the holy writings of scripture and who began to suspect that things could and indeed should be different.
Source:
Jacques Le Goff (Ed.),.The Medieval World, (London, Collins and Brown Ltd. 1990)
