This one-sided development was quite natural. The 
     innumerable problems arising from the reception of 
     Aristotelian logic and the study of canon and civil law, the 
     new possibilities of reasoning, the urgent need for 
     speculation and discussion, all these produced an 
     atmosphere of haste and excitement which was 
     unfavorable to biblical scholarship. The masters of the 
     cathedral schools had neither the time nor the training to 
     specialize in a very technical branch of Bible study. This 
     applied to the philosophers and humanists of Chartres as 
     much as to the theologians of Paris and Laon. Even Bec, 
     the last of the great monastic schools, had been no 
     exception. Lanfranc was a theologian and logician; the 
     genius of his pupil, St. Anselm of Canterbury, took 
     another direction. His philosophical works eclipsed his 
     biblical, which seem to have been lost. (p. 77)