In the years between 1000 and 1300, education in the Middle Ages was considered a “prize”. Specifically the skill of literacy, as it was vital towards finding a job. Also during this time were individuals seeking other individuals that had specific skills. This desire for men was what led to the inception of the first universities in Europe. This came about through monasteries, which throughout the Middle Ages, became synonymous with learning/attaining an education. In monasteries, learning revolved around the Bible, but the first thing that was taught was Latin, as Latin was common in that environment. Then throughout the 12th century, schools began to become “specialized”. A practice that continued throughout the Middle Ages and into the modern day university system.

In the Middle Ages, the teachings or Aristotle and scholasticism grew in popularity, even though it had been in existence since the 9th century in the Middle East. The Scholastics were aware how Aristotle’s teachings needed to be implemented and why, “…to harmonize these apparently conflicting authorities or to make the ostensibly self-contradictory ones make more sense”(Madigan 272). The structure for class that was common-practice later became the standard for higher education, with a teacher asking a question to the student(s) and the student(s) would need to use logic and well thought out constructed arguments to make a case in point for their stance on the discussion subject, followed by a rebuttal for other stances (similar to that of modern-day attorneys and prosecutors). During this time period, regardless of everything being done educationally, spiritually with the Bible and for the people, women were not viewed as equal to men and “unworthy” to attend any university. Women were deemed as, “incomplete or deformed men” (Madigan 275), according to Aristotelian biology. The main conflict, but not the sole one between the beliefs of Aristotle and the Christian teachings were: Aristotle’s belief was an eternity of matter where as, according to the Bible, creation originated from God.

Aquinas’ Summa Contra Gentiles which was comprised of four books, was written, “as a guide for missionaries working to convert Muslims” (Rosenwein 429). The format it is presented in has arguments regarding philosophy coming first before any actual arguments regarding theology. The books are split into questions, which are divided into articles, then objections, then answers to those objections. This format directly parallels that of Aristotle’s teaching regarding education.

In Chapter 122 in Summa Contra Gentiles, Aquinas discusses his stance on fornication, he uses philosophical arguments against his opponents’ claim, “that simple fornication is not a sin” (Rosenwein 429). Aquinas stresses the importance of proper sexual conduct between a male and female, however it is clearly evident that Aquinas is speaking to the male audience exclusively. He reinforces the Christian motif that, “marriage is between a man and woman and that fornication is solely intended for progressing the generation”. More specifically, he says, “…every emission of semen in such a way that generation cannot follow is contrary to the god for man. And if this is done deliberately, it must be a sin” (Rosewein 430). Regarding women, he viewed women in the same light the rest of society viewed them as, “Now it is abundantly evident that the female in the human species is not all able to take care of the upbringing of offspring by herself, since the needs of human life demand many things which cannot be provided by one person alone” (Rosewein 430). This is further supported where he says, “Now, a woman alone is not adequate to this task;rather, this demands the work of a husband, in whom reason is more developed for giving instruction and strength is more available for giving punishment” (Rosewein 430).

Aquinas laxly uses references to specific scriptures of the Bible, however he does argue what is and is not a sin consistently throughout the chapters and God’s role in the humans’ life and his response to fornication. It is obvious that Aquinas places more emphasis on human philosophical arguments and reason as primary notions with his stance than regarding scriptures and the nature of God as the definitive and sole thought.