It will be said that this is the story of philosophy, not of theology. But I cannot see the force of the explanation. Theology is certainly philosophy; and why should one man be barred because he begins with the assumption that God has revealed Himself in an Incarnation, and another admitted who begins with the assumption that God has revealed himself in the human will of a super-man devoted satanically to selfish ends, or is in the process of revealing himself in an _élan vital_, or begins with the assumption that there is no God? Surely the historian is not bound to believe every philosophy he outlines. And surely the Christian assumption is no more of a foregone conclusion than are the others. Nor even if it be granted that the story of philosophy, because of the current use of the word, is naturally a story of secular philosophy, does Durant come off any better. The Chinese philosophers and the Vedantic philosophers of India may be said to be so widely separated from us in time and space that they do not belong in a history of our culture. That was more true in the days when Durant was a boy than it is today. But let it pass. What about the Scholastics? The Scholastics were not only theologians, but philosophers and scientists; they dominated the thought of Christendom for a thousand years, and still dominate a large section of Christendom, not counting their influence in quarters where it is felt rather than recognized. Durant admits that his treatment of Scholasticism is “inadequate,” but excuses himself with the plea that the inadequacy was due to lack of space. But he finds space for ten and a half pages about Benedetto Croce--and no page at all for St. Augustine, Albertus Magnus, or St. Thomas Aquinas. The Angelic Doctor’s name, however, is mentioned. It appears in a pictorial table of “philosophic affiliations,” constructed in the manner of a family tree. According to this table, Aquinas stems from Aristotle, who stems from Plato, who stems from Socrates, who stems from the Sophists. There is also a branch line of affiliation extending to the left like a bar sinister, connecting the great scholastic with Christian Theology followed by a question mark. I do not fathom the meaning of the question mark. But Christian Theology (?) itself stems from Zeno the Stoic, and he from Diogenes, and he from Antisthenes, and he from Heraclitus. There is yet another branch line leading from Antisthenes, touching Socrates, and ending in Aristippus, of the house of Democritus and Leucippus. So Aquinas appears to be quite free from any unquestioned philosophic affiliation with St. Augustine, Albertus Magnus, St. Paul, or even Jesus Christ. We begin to be glad that Durant had no room for an “adequate” treatment of the Scholastics.