(along with Aristotle's text). The Master — Peter Lombard: Writer of the dominant theological text for the time: The Sentences (commentaries on the writings of the Doctors of the Church) The Theologian — Augustine of Hippo: Considered the greatest theologian who had ever lived up to that time; Augustine's works are frequently quoted by Aquinas. The Jurist or The Legal Expert (iurisperitus) — Ulpian (a Roman jurist): the most-quoted contributor to the Pandects. Tully — Marcus Tullius Cicero: famed Roman statesman and orator who was also responsible for bringing significant swathes of Greek philosophy to Latin-speaking audiences, though generally through summation and commentary in his own work rather than by translation. Dionysius — Pseudo-Dionysius the Areopagite: Aquinas refers to the works of Dionysius, whom scholars of the time thought to be the person mentioned in Acts 17:34 (a disciple of St. Paul). However, they were most likely written in Syria during the 6th century by a writer who attributed his book to Dionysius (hence the addition of the prefix "pseudo-" to the name "Dionysius" in most modern references to these works). Avicenna — Aquinas frequently cites this Persian polymath, the Aristotelian/Neoplatonic/Islamic philosopher Ibn Sina (Avicenna). Al-Ghazel —Aquinas also cites the Islamic theologian al-Ghazali (Algazel). Rabbi Moses — Rabbi Moses Maimonides: a Jewish rabbinical scholar, a near-contemporary of Aquinas (died 1204, before Aquinas). The scholastics derived many insights from his work, as he also employed the scholastic method. Damascene — John of Damascus: Syrian Christian monk and priest Summary and key points St. Thomas's greatest work was the Summa, and it is the fullest presentation of his views. He worked on it from the time of Clement IV (after 1265) until the end of his life. When he died, he had reached Question 90 of Part III (on the subject of penance). What was lacking was added afterwards from the fourth book of his commentary on the Sentences of Peter Lombard as a supplementum, which is not found in manuscripts of the 13th and 14th centuries. The Summa was translated into: Greek (apparently by Maximus Planudes around 1327) and Armenian; many European languages; and Chinese. The structure of the Summa Theologiae is meant to reflect the cyclic nature of the cosmos, in the sense of the emission and return of the Many from and to the One in Platonism, cast in terms of Christian theology: The procession of the material universe