Another revival was that of law. The conflicts in the second half of the 12th century between the church and the lay powers encouraged on both sides a new activity in the juridical field. The princes found in the Corpus Juris Civilis, the 6th-century Roman code of the emperor Justinian, the means of legitimizing their politics, and the papacy likewise used Roman sources to promote its claims. Thomist philosophy
In the long view, the greatest educational and philosophical influence of the age was St. Thomas Aquinas, who in the 13th century made a monumental attempt to reconcile the two great streams of the Western tradition. In his teaching at the University of Paris and in his writings—particularly the Summa theologiae and the Summa contra gentiles—Aquinas tried to synthesize reason and faith, philosophy and theology, university and monastery, and activity and contemplation. In his writings, however, faith and theology ultimately took precedence over reason and philosophy because the former were presumed to give access to truths that were not available through rational inquiry. Hence, Aquinas started with assumptions based on divine revelation and went on to a philosophical explication of man and nature. The model of the educated man that emerged from this process was the Scholastic, whose rational intelligence had been vigorously disciplined for the pursuit of moral excellence and whose highest happiness was found in contemplation of the Christian God.
The Scholastic model greatly affected the development of Western education, especially in fostering the notion of intellectual discipline. Aquinas’s theological-philosophical doctrine was a powerful intellectual force throughout the West, being officially adopted by the Dominican order (of which Aquinas was a member) in the 13th century and by the Jesuits in the 17th century. Known as Thomism, this doctrine came to constitute the basis of official Roman Catholic theology from 1879. Although Aquinas made an important place in his hierarchy of values for the practical uses of reason, later Thomists were often more exclusively intellectual in their educational emphasis. The development of the universities
The Middle Ages were thus beset by a multiplicity of ideas, both homegrown and imported from abroad. The multiplicity of students and masters, their rivalries, and the conflicts in which they opposed the religious and civil authorities obliged the world of education to reorganize. To understand the reorganization, one must review the various stages of development in the coming together of students and masters. The first stage, already alluded to, occurred when the bishop or some other authority began to accord to other masters permission to open schools other than the episcopal school in the neighbourhood of his church. A further stage was reached when a license to teach, the jus ubique docendi—granted only after a formal examination—empowered a master to carry on his vocation at any similar centre. A further development came when it began to be recognized that, without a license from pope, emperor, or king, no school could be formed possessing the right of conferring degrees, which originally meant nothing more than licenses to teach.
Students and teachers, as clerici (“clerks,” or members of the clergy), enjoyed certain privileges and immunities, but, as the numbers traveling to renowned schools increased, they needed additional protection. In 1158 Emperor Frederick I Barbarossa of the Holy Roman Empire granted them privileges such as protection against unjust arrest, trial before their peers, and permission to “dwell in security.” These privileges were subsequently extended and included protection against extortion in financial dealings and the cessatio—the right to strike, discontinue lectures, and even to secede to protest against grievances or interference with established rights.
In the north of Europe, licenses to teach were granted by the chancellor, scholasticus, or some other officer of a cathedral church; in the south, it is probable that the guilds of masters (when these came to be formed) were at first free to grant their own licenses, without any ecclesiastical or other supervision. Gradually, however, toward the end of the 12th century a few great schools, from the excellence of their teaching, came to assume more than local importance. In practice, a doctor of Paris or Bologna would be allowed to teach anywhere and those great schools began to be known as studia generalia—that is, places resorted to by scholars from all parts. Eventually the term came to have a more definite and technical significance. The emperor Frederick II in 1225 set the example of attempting to confer upon his new school at Naples, by an authoritative bull, the prestige that the earlier studia had acquired by reputation and general consent. Pope Gregory IX did the same for Toulouse in 1229, and he added to its original privileges in 1233 a bull by which anyone who had been admitted to the doctorate or mastership in that university should have the right to teach anywhere without further examination. Other studia generalia were subsequently founded by papal or imperial bulls, and in 1292 even the oldest universities—Paris and Bologna—found it desirable to obtain similar bulls from Pope Nicholas IV. From this time, the notion began to prevail that the essence of the studium generale was the privilege of conferring a universally valid teaching license and that no new studium could acquire that position without a papal or imperial bull. There were, however, a few studia generalia (such as Oxford), the position of which was too well established to be questioned, even though they had never obtained such a bull; these were held to be studia generalia by repute. A few Spanish universities founded by royal charter were held to be studia generalia for the kingdom.
The word universitas originally applied only to the scholastic guild (or guilds)—that is, the corporation of students and masters—within the studium, and it was always modified, as universitas magistrorum, or universitas scholarium, or universitas magistrorum et scholarium. In the course of time, however, probably toward the latter part of the 14th century, the term began to be used by itself, with the exclusive meaning of a self-regulating community of teachers and scholars whose corporate existence had been recognized and sanctioned by civil or ecclesiastical authority. The Italian universities
The earliest studia arose out of efforts to provide instruction beyond the range of the cathedral and monastic schools for the education of priests and monks. Salerno, the first great studium, became known as a school of medicine as early as the 9th century and, under the teaching of Constantine the African (died 1087), its fame spread throughout Europe. In 1231 it was licensed by Frederick II as the only school of medicine in the kingdom of Naples. It remained a medical school only.
The great revival of legal studies that took place at Bologna about the year 1000 had been preceded by a corresponding activity at Pavia and Ravenna. In Bologna a certain Pepo was lecturing on parts of the Corpus Juris Civilis about the year 1076. The secular character of this new study and its close connection with the claims and prerogatives of the Western emperor aroused papal suspicion, and for a time Bologna and its students were regarded by the church with distrust. The students found their first real protector in the emperor Frederick I Barbarossa. The immunities and privileges he conferred eventually extended to all the other universities of Italy.