red
a complete exposition of Christian doctrine that should be altogether
ecclesiastical and at the same time altogether rational. In so doing
they set to work at the same time to complete the development of
ecclesiastical dogma; the formulation of the Catholic doctrine of the
Sacraments was the work of scholasticism.

Canon law is the twin-sister of scholasticism. At the very time when
Peter Lombard was shaping his Sentences, the monk Gratian of Bologna was
making a new collection of laws. It was not only significant that in the
_Concordia discordantium canonum_ ecclesiastical laws, whether from
authentic or forged sources, were gathered together without regard to
the existing civil law; of even greater eventual importance was the fact
that Gratian taught that the contradictions of the canon law were to be
reconciled by the same method as that used by theology to reconcile the
discrepancies of doctrinal tradition. Thus Gratian became the founder of
the science of canon law, a science which, like the scholastic theology,
was entirely ecclesiastical and entirely rational (See CANON LAW).

Like the new theology and the new science of law, the new monasticism
was also rooted in Latin soil. In the first of the new orders, that of
the Cistercians (1098), the old monastic ideal set forth in the Rule of
Benedict of Nursia still prevailed; but in the constitution and
government of the order new ideas were at work. In the Premonstratensian
order, however, founded in 1120 by Norbert of Xanten, a new conception
of the whole function of monachism was introduced: the duty of the
priest-monk is not only to work out his own salvation, but, by preaching
and cure of souls, to labour for others. This was the dominant idea of
the order of friars preachers founded in 1216, on the basis of the
Premonstratensian rule, by Dominic of Osma (see DOMINIC, SAINT, and
DOMINICANS). It was also the basis of the order of friars minor
(Franciscans, q.v.), founded in 1210. For the foundation of Francis of
Assisi came into existence as a society of itinerant preachers: no one
was more deeply convinced than Francis of the duty of working for
others, and his own mission was, as he said, to win souls. But with this
idea he fused another, namely, that it is the task of the monk to
imitate the humility and poverty of Jesus; and his order thus became a
mendicant order. From the earliest times the monks had renounced all
private property, and no individual mon