Henry of Gueldres succeeded him as bishop, and treated the revelations of Juliana as folly. She died on 5th April, 1258, and left as a legacy to her friend Eve the duty of reviving this festival. Eve was a recluse built up in a niche of a wall near the church of S. Martin, at Liége, and through the hole by which she received light, air, and alms, besought the canons as they passed to seek out the bishop and entreat him to write to the pope on the subject of the proposed festival. The bishop did not disdain this humble prayer, but transmitted her message to the pope, who received at the same time the petition of the first doctor in the Church to the same effect. He wrote a letter to the poor recluse of S. Martin, in 1264, telling her of the issuing of a bull in answer to her prayer, and transmitting a copy of the office which the Angelical doctor had drawn up. Clement IV. succeeded Urban on the 22nd of February, 1265. Shortly after his elevation he issued a bull appointing S. Thomas archbishop of Naples, and conferring on him the revenues of the convent of S. Peter ad Aram. But the pope was induced to recall it by the prayers and tears of our saint. In this year we must place the first commencement of the "Summa Theologiæ." This was the greatest monument produced by that age. Disgusted, as S. Thomas says in his preface, at the exuberance, the disorder, the obscurity of the scholastic treatises then extant, he had conceived the plan of a methodical and luminous summary, which should contain the whole of Christianity from the existence of God to the least precept of morality, all the speculative and practical points of revealed truth following in natural and logical order. The saying current at the time, that "some proposition was true according to the master, Aristotle, but false according to the Gospel," clearly shows the antagonistic attitude occupied by the two powers in the opinion of the schools. The "Summa Theologiæ" is divided into three great but unequal parts; for the second, much larger than the other two, is divided into two distinct sections. The first part is a complete treatise on all existences, and especially on all intellectual existences, from that intelligence which is infinite in its nature as in its operations, to the intelligence which is bounded and severed by matter. It treats of God, of the Holy Angels, their qualities, and their abode, and of the Creation. The first section of the second part contains a theory of man. It treats of happiness, as man's final object, of the passions, and of human acts, of the virtues in general, of sins, in their origin, nature, and effects.