The “Song of Roland,” was a poem written sometime around 1100, that tells the story of a band of crusaders fighting the Muslims conquers in Spain. The poem is a call to confrontation with Islam, and retained its popularity as the Crusades continued. At the start of the poem, a  Christian named Ganelon betrays Charlemagne by divulging to the Muslims a way to attack the undefended rear of their army. The Muslim king and Ganelon swear an oath and the king pays Ganelon. After this, Charlemagne appoints a formidable leader, Roland to lead the army. 

As 400,000 Muslims are approaching, Roland’s army sounds thousands of trumpets, but he is not scared. Oliver tells Roland to sound the warning three times to Charlemagne, who refuses to retreat because he wants to preserve French honor and his own honor. The poem says that 20,000 Franks defeated a wave of 100,000 Muslims, then 7,000 trumpets announce the second wave of Muslim attackers. Outraged by the assault, Roland tells his men that they will not let Ganelon’s treason go unpunished. 

All 12 of Roland’s peers are killed one by one, but each death is avenged with Muslim blood. The Muslims began to run and the Franks kept pursuing them, ultimately killing 4,000 of them. Only 60 Franks remained alive, so Roland decides to blow the trumpet one final time, and the Christians attack. The small band of remaining Franks send the massive Muslim army running. However, Oliver dies. 

The “Song of Roland” was performed frequently throughout the late Middle Ages during plays on stages. It was immensely popular during this time and was a battle cry for the Christian armies fighting against Muslim invaders. 

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. 

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. 

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.