Christianity and the church
The establishment of Christianity throughout the territories that had formed the Roman Empire meant that Europe was exposed to and tutored in the systematic approach to life, literature, and religion developed by the early Church Fathers. In the West, the fusion of Christian and classical philosophy formed the basis of the medieval habit of interpreting life symbolically. Through St. Augustine, Platonic and Christian thought were reconciled: the permanent and uniform order of the Greek universe was given Christian form; nature became sacramental, a symbolic revelation of spiritual truth. Classical literature was invested with this same symbolism; exegetical, or interpretative, methods first applied to the Scriptures were extended as a general principle to classical and secular writings. The allegorical or symbolic approach that found in Virgil a pre-Christian prophet and in the Aeneid a narrative of the soul’s journey through life to paradise (Rome) belonged to the same tradition as Dante’s allegorical conception of himself and his journey in The Divine Comedy.
The church not only established the purpose of literature but preserved it. St. Benedict’s monastery at Monte Cassino in Italy was established in 529, and other monastic centres of scholarship followed, particularly after the 6th- and 7th-century Irish missions to the Rhine and Great Britain and the Gothic missions up the Danube. These monasteries were able to preserve the only classical literature available in the West through times when Europe was being raided by Goths, Vandals, Franks, and, later, Norsemen in succession. The classical Latin authors so preserved and the Latin works that continued to be written predominated over vernacular works throughout most of the period. St. Augustine’s City of God, the Venerable Bede’s Ecclesiastical History, the Danish chronicle of Saxo Grammaticus, for example, were all written in Latin, as were most major works in the fields of philosophy, theology, history, and science.