“There never has been in Rome a theological faculty corresponding in character to the theological faculties of Paris and of Oxford; but it would appear that the popes of the 13th century had hoped to be able in one way or the other to bring about the organisation of such an institution at Rome. There were always at the papal Curia theologians of distinction, both Italian and foreign, and the subject of ecclesiastical studies was naturally a matter of constant attention and concern. It was during this particular period of more or less unorganised theological activity at Rome in the 13th century that the Master of the Sacred Palace acquired and held all the privileges that then went with the office of the head schoolmaster, or head of the school (_Magister Scholae_). In other words, he was, as may be said, the equivalent of the head or rector of the theological faculty at Rome. I take it that had the political circumstances of the 14th and 15th centuries permitted the development at Rome of a good school of theological studies, our Master of the Sacred Palace would have taken on the character of the chancellor of the university, with such duties as are exercised by the chancellor at Paris and at Oxford. Probably too, like these officials, he would have met with prejudice and opposition and would have been compelled to share more generally the functions of his office. This was, however, the period of the Avignon Papacy, the Great Schism, and the preponderating political interests of the 15th century. So it came about that at the time of the Reformation, the Master of the Sacred Palace had for fully two centuries been an office reserved for a Dominican. The Order was in possession of a place quite closely related to its original purpose and its historical development. The Dominicans had also, during the first quarter of the 16th century, been intimately connected with the work for the repression of heresy. It was still the period of influence for the old and influential Aristotelian scholasticism and of this school of thought the Dominicans remained the most learned representatives. The Dominicans held also important theological chairs in many of the Catholic universities of Europe. They were very learned men of the severe traditional type, with a long record for fidelity to the Holy See, for opposition to heresy, and for opposition also even to the new learning that had led astray so many Churchmen. For these reasons, when in the latter quarter of the 16th century, it was the question of the reorganisation of the Inquisition and of the creation of the Index, the Dominican Order was able to put forth an indisputable claim for the representation of both. Possibly also the enormous influence of Spain at this period had something to do with the actual constitution of these Congregations. Spain was always