Speaking generally, this middle of the twelfth century forms the epoch in which scholasticism became more universal as a learned theology. The book of Lombard was all through the Middle Ages commentated by the _doctores theologicæ dogmaticæ_, who were now held to be the recognized guardians of ecclesiastical doctrine, while the clergy had charge of the soul. Those doctors had great authority, they held synods, criticized and condemned this or that doctrine and book as heretical, &c., in synods or as the Sorbonne, a society of such doctors in the University of Paris. They took the place of assemblages of the Church, and were something like the Fathers in reference to the Christian doctrine. In particular they rejected the writings of the mystics like Amalrich and his disciple David of Dinant, who, resembling Proclus in their point of view, went back to unity. Amalrich, who was attacked as a heretic in 1204, for instance said, “God is all, God and the Creature are not different, in God all things are, God is the one universal substance.” David asserted, “God is the first matter and everything is one in matter, and God is just this unity.” He divided everything into three classes, bodies, souls, eternal immaterial substances or spirits. “The indivisible principle of souls is the νοῦς, and that of spirits is God. These three principles are identical and hence all things in essence are one.” His books were burned.[26] b. THOMAS AQUINAS. The other individual who was equally famous with Peter Lombard, was Thomas Aquinas, born in 1224 of the noble race Aquino, in his paternal castle Roccasicca, in the province of Naples. He entered the Order of Dominicans, and died in 1274 on a journey to a church council at Lyons. He possessed a very extensive knowledge of theology, and also of Aristotle; he was likewise called _Doctor angelicus_ and _communis_, a second Augustine. Thomas Aquinas was a disciple of Albertus Magnus, he wrote commentaries on Aristotle and on Petrus Lombardus; and he also himself composed a _summa theologiæ_ (that is, a system) which with his other writings obtained for him the greatest honour, and which became one of the principal text-books in scholastic theology.[27] In this book there are found, indeed, logical formalities—not, however, dialectical subtleties, but fundamental metaphysical thoughts regarding the whole range of theology and philosophy.