of the Society of Jesus rallied to its defense. From Valladolid where the Jesuit and Dominican schools in 1594 held alternate public disputations for and against its teaching on grace, the contention spread over all Spain. The intervention of the Inquisition was again sought, and by the authority of this high tribunal the litigants were required to present their respective positions and claims, and a number of universities, prelates, and theologians were consulted as to the merits of the strife. The matter was referred however, by the papal nuncio to Rome, 15 August 1594, and all dispute was to cease until a decision was rendered. In the meantime, to offset his Dominican and other critics, Molina brought counter accusations against Báñez and Zumel. The latter submitted his defense in three parts, all fully endorsed by Báñez, 7 July 1595. The Dominican position was set forth about the same time by Báñez and seven of his brethren, each of whom presented a separate answer to the charges. But the presiding officer of the Inquisition desired these eight books to be reduced to one, and Báñez, together with Pedro Herrera and Diego Alvarez was instructed to do the work. About four months later Alvarez presented their joint product under the title "Apologetica fratrum prædicatorum in provinciâ Hispaniæ sacræ theologiæ professorum, adversus novas quasdam assertiones cujusdam doctoris Ludovici Molinæ nuncupati", published at Madrid, 20 November 1595. [...] Nearly two years later, 28 October 1597, Báñez resumed the case in a new summary and petitioned the pope to permit the Dominican schools to take up their teaching again on the disputed questions. This was the Libellus supplex Clementi VIII oblatus pro impetrandâ immunitate a lege silentii utrique litigantium parti impositâ, published at Salamanca. An answer to the "Libellus" was conveyed in a letter of Cardinal Madruzzo, 25 February 1598, written in the name of the pope, to the nuncio in Spain: Inform the Fathers of the Order of Preachers that His Holiness, moderating the prohibition that was made, grants them the faculty freely to teach and discuss, as they did in the past, the subject-matter de auxiliis divinae gratia, et eorum efficaciâ, conformably to the doctrine of St. Thomas; and likewise the Fathers of the Society, that they also may teach and discuss the same subject-matter, always holding, however, to sound Catholic doctrine. This pronouncement practically ended whatever personal participation Báñez had in the