When once the first crude repetition is over, the series of disputations begins, daily, weekly, monthly, yearly. Without counting in the "Grand Acts" of public defence against all objectors, at stated times and by specially designated persons, we may enumerate as many as seven ordinary rehearsals of the same matter. First, before going to the lecture hall, the student looks over the text. This is done easily enough in St. Thomas or Aristotle, if one of these is the standard. As Ignatius expected would be done, many standard works have been published by writers of the Society.[238] Their recommendation is, as he intimated, that they are "more adapted to our times"; and they have incorporated recent researches in progressive branches. In the sense of this adaptation to times and circumstances, the theologians in Cologne, making their announcement for the year 1578, say that they follow St. Thomas as a general rule, but not so "as to treat all that he treats, nor only what he treats.... Every age," they say, "has its own debated ground in matters of doctrine, and this brings it to pass that Theology is not only constantly enlarged with a variety of new disputations, but assumes, as it were, a new cast."[239] And the critics of the preliminary _Ratio_, treating of the Scripture course, lecture at some length all whom it may concern,--theologians, professors, preachers,--precisely on this ground, the need of amplifying and adapting the course of Scripture to the conditions of the times.[240] Accordingly, works always new and adapted to latest needs, have poured forth from the writers of the Order. And such as furnish the conditions of a text, which may readily be followed, also supply the conditions for conning over, before going to the lecture hall, what the Professor means to treat. If no such standard is being followed, still, as I find noted in a documentary report of 1886, "the Professors should always, as far as possible, throw out directions enough for the students to look up the subject before coming to the lecture." In this connection many familiar names of authors occur. For Scholastic Theology and Philosophy, there is, in the first place, the prince of modern theologians, Francis Suarez, with his library of tomes; there are the three Cardinals Toletus, Bellarmine, De Lugo; Valentia, Vasquez, Lessius, Franzelin; and, in the modern school of Scholastic Philosophy, the elegant Liberatore, Kleutgen, Tongiorgi, Pesch, along with the writers of Louvain, Stonyhurst, Innsbruck, and elsewhere; in Positive Theology and Controversy, Canisius, Becanus, Petau, Sardagna; in Exegesis, Maldonado, Salmeron, À Lapide, Menochius, Patrizi, Cornely, with the school of Maria Laach; in Moral Theology, an endless number, Sanchez, Laymann, Busembaum, with his two hundred editions, Gury, Ballerini.[241]