expressed this principle of goodness in the universe, often with persuasive force, sometimes in passages of exquisite beauty;[1] but at the same time this is too often obscured by his other doctrine which laid so heavy a stress upon the reign of sin, and it cannot be doubtful with which of the two tendencies his influence is historically associated.
Probably had not Abailard held so unique a position as a teacher, had he not exulted in publicity, his Platonic theology, which was singular only in its joyful recognition of a world of divine teaching of old outside the borders of Judaism, would never have excited suspicion: more intrepid views than his were promulgated without risk by a multitude of less conspicuous masters; Platonism was in fact the vogue of the day. But, the opposition once aroused, the church had to face a larger problem; she had to decide whether she would hold fast to the old moorings, or whether she could trust herself to sail at large, conscious of her intrinsic strength and fearless of any harm from without. The struggle between religion and science, or if we will, between authority and reason, broke out anew; and it seemed as though it were the object of the established powers to drive all professors of secular learning into the fellowship of those obscure and obstinate heretics who had now for a century or more been spreading discord among the churches of Christendom. In truth the principles of the heretics stood nearer to those of the guardians of catholic Christianity, than did the philosophy of the schools: they had a tradition, although it was not catholic, in which it was an obligation to place implicit, unreasoning faith. Yet it may be fairly argued that the church would have best consulted her own interests, had she conceded the scant latitude asked by the philosophers and allowed their invigorating force to turn the history of her progress into a new life.
The men whose opinions she proscribed were just those
- ↑ Nec auctor est excellentior Deo, nec ars efficacior Dei verbo, nec caussa melior, quam ut bonum crearetur a Deo bono: De civit. dei xi. 21 Opp. 7. 288 A. Cf. Confess, vii. 11 § 17 vol. 1. 140 C.
