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 the Fathers may be considered as a modern “Book of Sentences.”

Apart from controversy, few works of any importance appeared. Among systematic works we may mention the Institutiones ad Naturalem et Christianam Philosophiam of the Dominican John Viguerius, and the Compendium Instit. Cathol. of the Minorite Cardinal Clement Dolera, of which the first named, often reprinted and much sought after, aims at giving a rapid sketch of speculative theology. On the other hand, important beginnings were made in the theologico-philological exegesis of Holy Scripture, especially by Genebrard, Arboreus, Naclantus, D. Soto and Catharinus, the last three of whom distinguished themselves by their commentaries on the Epistle to the Romans which was so much discussed at this time. Sixtus of Siena furnished in his Bibliotheca Sancta (first published in 1566) abundant materials for the regular study of Holy Scripture.

II. The Flourishing Period began immediately after the Council of Trent, and was brought about as much by the discussions of the Council as by its decrees. This period has no equal for richness and variety. The strictly theological works (not including works on Moral Theology, History, and Canon Law) may be divided into five classes: 1. Exegesis; 2. Controversy; 3. Scholastic; 4. Mystic; 5. Historico-patristic Theology. These classes, however, often overlap, for all branches of theology were now cultivated in the closest connection with each other. Exegesis was not restricted to philology and criticism, but made use of scholastic and patristic theology for a deeper knowledge and firmer consolidation of Catholic doctrine. The great controversialists gained their power by uniting a thorough knowledge of exegesis and history to their scholastic training. Moreover, the better class of scholastic theologians by no means confined their attention to speculation, but drew much from the Holy Scriptures and the Fathers. On the other hand, the most eminent patristic theologians made use of Scholasticism as a clue