Turning to the Latin text, the student cannot but notice the contrast between the easy diction of modern philosophical writers and the rugged conciseness of the mediæval Schoolman. On the other hand, disappointment awaits those who quit the pages of Cicero for the less elegant Latinity of the Middle Ages. What can be said in favor of scholastic "style" is that it expresses clearly and tersely the subtle shades of thought which had developed through thirteen centuries, and which often necessitated a sacrifice of classic form. With the Schoolmen, as with modern writers on scientific subjects, precision was the first requisite, and terminology was of more consequence than literary beauty. Similar standards must be kept in view when we pass judgment upon the technique of St. Thomas. In his presentation we find neither the eloquence nor the rhetoric of the Fathers. He quotes them continually, and in some of his works adopts their division into books and chapters. But his exposition is more compact, consisting at times of clear-cut arguments in series without an attempt at transition, at other times of sustained reasoning processes in which no phrase is superfluous and no word ambiguous. Elsewhere he uses the more rigid mold which was peculiar to the Scholastic Period, and had been fashioned chiefly by Alexander Hales. Each subject is divided into so many "questions," and each question into so many "articles." The "article" begins with the statement of objections, then discusses various opinions, establishes the author's position, and closes with a solution of the difficulties which that position may encounter. This method had its advantages. It facilitated analysis, and obliged the writer to examine every aspect of a problem. It secured breadth of view and thoroughness of treatment. It was, especially, a transparent medium for reason, unbiased by either sentiment or verbiage. If such qualities of style and presentation were encouraged by the environment in which Aquinas pursued his earlier studies, they were also helpful in the task which he chose as his life-work. This was the construction of a system in which all the elements of knowledge should be harmoniously united. An undertaking so vast necessitated a long preparation, the study of all available sources, and the elucidation of many detailed problems. Hence, a considerable portion of St. Thomas's works is taken up with the explanation of Peter Lombard's 'Sententiæ,' with Commentaries on Aristotle, with Expositions of Sacred Scripture, collections from the Fathers, and various _opuscula_ or studies on special subjects. Under the title 'Quæstiones Disputatæ,' numerous problems in philosophy and theology are discussed at length. But the synthetic power of Aquinas is shown chiefly in the 'Contra Gentes' and the 'Summa Theologica,' the former being a defense of Christian belief with special reference to Arabian philosophy, and the latter a masterly compendium of rational and revealed truth.