be affected by current knowledge and by dominant beliefs as to man and his destiny, the universe and God.
Manifestly whatever the thoughtful idealizing man in any period (and our attention may at once focus itself upon the Middle Ages) adjudges to belong to the final realization of his nature, will become an object of intellectual interest for him; and he will deem it a proper subject for study and meditation. The rational, spiritual, or even physical elements, which may enter and compose this, his summum bonum, represent those intellectual interests which may be termed ultimate, for the very reason, that they relate to what the thinker deems his beatitude. These ultimate intellectual interests possess an absolute sanction, for the lack of which whatever lies outside of them tends to adjudge itself vain.
The philosophy, theology, and the profoundly felt and reasoned piety, of the twelfth and thirteenth centuries made up that period's ultimate intellectual interests. We are not concerned with other matters occupying its attention, save as they bore on man's supreme beatitude, which was held to consist in his everlasting salvation and all that might constitute his bliss in that unending state. The elements of this blessedness were not deemed to lie altogether in rational cognition and its processes; for the conception of the soul's beatitude was catholic; and while with some men the intellectual elements were dominant, with others salvation's summit was attained along the paths of spiritual emotion.
Obviously, from the side of the emotions, there could come no large and lasting happiness, unless emotional desire and devotion were directed to that which might also satisfy the mind, or at all events, would not conflict with its judgment. Hence the emotional side of the ultimate mediaeval ideal was pietistic; because the mediaeval dogmatic faith regarded the emotional impulses between one human being and another as distracting, if not wicked. Such mortal impulses were so very difficult to harmonize with the eternal beatitude which consisted in the cognition and love of God. This principle was proclaimed by monks and theologians, or philosophers; it was even recognized (although not followed)
