Gildas, and again appeared as a teacher in Paris. As the incarnation of the new critical spirit, he had long been obnoxious to the stout upholders of ecclesiastical tradition like Norbert and Bernard. Bernard now denounced him, and induced the bishops, who registered his will, to assemble in council at Sens to condemn his heresies (1141). Despairing of justice from such a body, Abelard appealed to the Pope. But Innocent II. was as much under Bernard’s influence as the French bishops, and condemned him to lifelong confinement in a monastery. Abelard fell sick at Cluny while on his way to Rome, and obtained from Peter the Venerable a sympathy and kindness that stood in strong contrast to Bernard’s inveterate hostility. He was received into the Cluniac fold, and made some sort of recantation of his heresies. In 1142 he died at Châlon. The spirit of his teaching did not die with him. [Sidenote: The Schools of Paris.] The schools of Paris retained the fame with which he had first invested them. While the Regular Canons of St. Victor made their abbey the home of traditional theology tempered by mysticism, the secular school of the cathedral retained the spirit of inquiry and criticism which secured for it a permanence of influence that not even the patronage of St. Bernard could give to the school of St. Victor. If the stigma of heresy was attached to some of Abelard’s disciples, others became lights of orthodoxy without any great departure from Abelard’s doctrines. Arnold of Brescia, denounced by St. Bernard as the armour-bearer of the Goliath of misbelief his master, incurred by his rash entrance into politics the fate of a heretic who was also a rebel [pages 239–243 and 250]. [Sidenote: Change in the character of Scholasticism after Abelard.] But Peter the Lombard (died 1160), was not only Abelard’s pupil, but a pillar of orthodoxy, bishop of Paris, and author of that _Book of Sentences_ which was the accredited text-book of all later scholasticism. Gilbert de la Porrée (died 1154), a disciple of the humanistic school of Chartres, and bishop of Poitiers, was denounced by St. Bernard as a heretic. In 1148 Pope Eugenius, a creature of Bernard’s, presided at a council at Reims to deal with Gilbert’s errors. But the very cardinals refused any longer to follow Bernard’s leading. When Gilbert escaped uncondemned, the new theology had won its way to a recognised position in the Church. With its wider diffusion, the new learning lost the character of revolt which in Abelard’s time was associated with it. It became more systematic, more specialised, less original. The discovery of the whole of Aristotle’s _Organon_, in the latter part of the century, crushed the critical spirit by the weight of its authority. The conflict of studies drove out the liberal pursuit of literature in favour of specialised dialectic and theology, while the majority showed most favour to bread-winning studies like the canon and civil laws.