Economic Growth in the Late Middle Ages

Notre-Dame Cathedral in Paris France, built 1163-1260.

During the late Middle Ages, Gothic cathedrals were common in Western Europe, especially in France. They were built with geometric coherence and an abundance of windows so natural light could be used. Large stained glass windows were also added to churches at this time. Many of the most famous Catholic cathedrals were constructed during this time, such as Notre-Dame Cathedral in France, Salisbury Cathedral in England, and Cologne Cathedral in Germany. 

Before the 10th Century, many Europeans lived in rural areas on farms or worked as serfs. In the late Middle Ages people started building homes around fortifications and congregating in villages. Previously, towns were controlled by the lord of the castle, but eventually they became independent. In order to escape from serfdom, there was a great migration from rural areas to towns and cities during this period since serfdom was not allowed in the cities. However, the taxes were higher. Moreover, civilians in the towns had the right to vote for town officials and the towns had guilds which regulated prices on goods. Some European countries even lifted restrictions on internal and international trade during the late Middle Ages, which helped the economy of these nations rise. England, France, and the Holy Roman Empire often traded with each other when they weren’t at war.

 The Hanseatic League was a merchant alliance which originated from the guild of merchants and cooperated against pirates, tax collectors, and debtors. By the 14th century, 52 towns and cities joined the Hanseatic League. The league waged economic war against offending cities and cleared the North Sea of pirates. Eventually, the league became oppressive by forcing cities to join with threats of violence, imposing unfair regulations, and even hiring pirates. 

After water mills were built across Europe, there was a boom in the textile industry during the 13th century. After the “private enterprise” became more common, the European economy thrived during the late Middle Ages, in fact, the use of private businesses was one of the factors that helped shape the modern world. Political decentralization also made owning your own enterprise easier. At this time, Western Europe was one civilization (Christendom) but numerous political units. Later, political competition, along with the influence of the Church, led to the end of the oppressive rule of kings.

Woodcut of the German city of Nuremberg in the 1400s.

As towns grew in Western Europe serfdom decreased. By the 16th century, serfdom was very rare, unlike in Eastern Europe, which remained largely rural and had large amounts of serfs well into the 19th century. Overall, the late Middle Ages was a period of recovery from the Dark Ages and the fall of the Roman Empire. 

Early Medieval Hymns

Catholic Mass during the Middle Ages.

Many well-known Catholic hymns were written during the Early Middle Ages. Congregations memorized these hymns by singing them in church and teaching them to children at a young age. The song “Joys of Paradise” was penned during this time and its lyrics spoke of the coming jubilation of the kingdom of heaven for faithful Christians, but also the darkness of evil men and the singing of the angels in heaven. 

In “Hymns from Cathemerinon,” the writer admits that age has changed his perspective on faith and he sees the futility of earthly accomplishments since death will annul them. Every sinner will have a chance of redemption, the author states, and that light symbolizes ethical purity because it conquers darkness. God also knows all secrets and foresees everything that will happen on earth. 

In “Vesper Hymn to the Virgin,” the author Fortunatus writes that the Virgin Mary will change men’s grief to glory when she lifts up her voice to Christ. He praised the Trinity and explained that Mary, who was without sin, guards the golden door of heaven of which Christ is the cornerstone. Boldly, Fortunatus declared that Christ gave an ultimate victory to Christians when he died on the cross and rose from the dead.

In 775, Paul the Deacon wrote the “Hymn for the Lauds” which proclaims that John the Baptist, the Virgin Mary, the prophets, patriarchs, apostles, martyrs, and angels will all intercede to God for us. It instructs us to pray for your King, so that God can help guide him to do His will.

There is a constant theme in Early Medieval Literature that God is sovereign and that Rome’s gods are not, rather they are demons in disguise. Another regularity is that the world’s blessings are not worth pursuing so we should instead focus on God’s blessings only, and also states that the Church will last till the end of time. 

Works of Thomas Aquinas and Later Scholastics

Thomas Aquinas with his book “Summa Contra Gentiles”

In his book “Summa Contra Gentiles,” Thomas Aquinas made the connection between faith and reason, and heavily cites Aristotle as his logical influence. Aquinas did not put forth arguments like “the universe couldn’t have been started unless there was a God.” Instead, he referenced the Aristotelian idea that no potential can actualize itself unless it is created by something. Aquinas used an analogy for God the Father working through Jesus Christ, such as if you hit something with a stick, the stick is being struck against the object, but the stick couldn’t have done it without your hand. 

Thomas Aquinas confirmed two vital things: God exists, and He is pure. Because of these truths, Aquinas derived the following divine attributes: first, monotheism follows from God as a pure act; second, God is immaterial, since He cannot be changed; third, He is all-powerful, and causes everything that happens on earth; fourth, humans have intellect and will, and were made in the image of God, so He must also have those qualities; fifth, God is a good God, and has no negative features. 

Aquinas followed in the footsteps of Augustine of Hippo, who he claimed was one of the most significant early Christian scholars. Although he believed that war is inherently evil and can only be justified by the aggressor, Aquinas stated that there are some circumstances under which a war should be waged. 

Fransico de Victoria (1483-1546) proclaimed that princes should seek to live in peace, However if there is a war, it should be waged within just limits and followed by a period of moderation if possible. 

The Church eventually put restrictions on war, such as prohibiting crimes like robbing churches or peasants, leaving women and children alone, and not burning civilian homes. Christians also agreed to stop fighting on feast days.

John Duns Scotus (1265-1308) was an Scottish franciscan who taught theology at Oxford University. Scotus asserted that the existence of God, the immorality of the soul, and the providence of God are all truths, although none are  knowable by reason. However, it is by faith that one believes, he said. Scotus emphasised on the divine will and stated that whatever God wills is always good. 

John Duns Scotus.

William of Ockham, a colleague of Scotus, claimed that things do not have essences or natures and that reason and faith are separate. He stressed God’s will, stating that God could save the guilty and damn the righteous if He willed it. Interestingly, both of these scholars opposed Thomas Aquinas, who thought that reason and faith worked together in unison.