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 in the beginning of the sixteenth century by Cardinal Cajetan, and is still printed in the large editions of the Summa; but it was not until the end of the sixteenth century that the Summa displaced the Sentences as the text-book in theological schools. The editions are too numerous to mention. Perhaps the most beautiful modern edition is that published by Fiaccadori (Verona) in quarto.

5. The Compendium Theologiæ, sometimes called Opusculum ad Reginaldum, treats of theology in its relation to the three theological virtues, Faith, Hope, and Charity, just like our English Catechism. Only the first part was completed, De Fide Trinitatis Creatricis, et Christi Reparantis; the second part, connected with the Our Father, goes down to the second petition. The treatment is not uniform: the work seems to grow in the Saint’s hands, and consequently some matters are here better treated than in the larger works.

To this flourishing period belong the great apologetic works of the two Dominicans, Raymund Martini (died 1286), Pugio Fidei, and Moneta (d. about 1230), Summa contra Catharos et Waldenses; the Summa of Henry of Ghent, (d. 1293); the magnificent Life of Jesus Christ, by Ludolph of Saxony; the Postilla on Holy Scripture, by Nicholas of Lyra (Franciscan, d. 1340), corrected and completed by Paul of Burgos (d. 1433); the Rationale Divinoram Officiorum, by William Durandus (d. 1296), surnamed Speculator on account of his Speculum Juris; the three great encyclopædic Specula, by Vincent of Beauvais; and the writings of the English Franciscan, Richard Middleton, who taught at Oxford (d. 1300), Commentary on the Sentences and various Quodlibeta.

John Duns Scotus (1266–1308), the “Subtle Doctor,” was a disciple of William Ware (Varro) at Oxford, who was himself the successor of William de la Marre, the first