hings begets weariness and
confusion in the hearer's mind. Endeavoring, therefore, to
avoid these defects and others of a like nature, we shall
try, with confidence in the Divine assistance, to treat of
sacred science briefly and clearly, so far as the
subject-matter will allow."

The work intended for novices in theology, and so unpretentiously
opened, is then portioned out in these words:--

"Whereas, the chief aim of this science is to impart a
knowledge of God, not only as existing in Himself, but also
as the origin and end of all things, and especially of
rational creatures, we therefore shall treat first of God;
second, of the rational creature's tendency toward God;
third, of Christ, who as man is the way whereby we approach
unto God. Concerning God, we shall consider (1) those things
which pertain to the Divine Essence; (2) those which regard
the distinction of persons; (3) those which concern the
origin of creatures from Him. As to the Divine Essence we
shall inquire (1) whether God exists; (2) what is, or rather
what is not, the manner of His existence; (3) how He acts
through His knowledge, will, and power. Under the first
heading we shall ask whether God's existence is self-evident,
whether it can be demonstrated, and whether God does exist."

Similar subdivisions precede each question as it comes up for
discussion, so that the student is enabled to take a comprehensive view,
and perceive the bearing of one problem on another as well as its place
in the wide domain of theology. As a consequence, those who are familiar
with the 'Summa' find in it an object-lesson of breadth, proportion, and
orderly thinking. Its chief merit, however, lies in the fact that it is
the most complete and systematic exhibition of the harmony between
reason and faith. In it, more than in any other of his works, is
displayed the mind of its author. It determines his place in the history
of thought, and closes what may be called the second period in the
development of Christian theology. Scholasticism, the high point of
intellectual activity in the Church, reached its culmination in
Thomas Aquinas.

His works have been a rich source of information for Catholic
theologians, and his opinions have always commanded respect. The
polemics of the sixteenth century brought about a change in theological
methods, the positive and critical e