 At the macro level, the Summa Theologiae is organized into three parts; first, a consideration of God; second, the rational creature’s movement toward God; and third, of Christ as the way to God. (For a recent discussion of and summary of the debates over how to understand this organization, see Johnstone 2000.) In his prologue, Aquinas claims that the main contribution of his work is in its organization of topics and questions, following the order required by the subject instead of a book or a particular disputation. In this sense, both Aquinas’s summae represent a further and almost complete emancipation from a textual order to a logical order. Within that logical structure, Aquinas devotes long passages to scripture, to the Genesis account of creation (Part I, qq. 67–74), Hebrew scripture considered as the “Old Law” (Part II, first part, qq. 98–106) and the life of Christ (Part III, qq. 27–59). Moreover, the work retains its tie to texts in individual questions which, as individual systematic questions are addressed, interpret authorities according to their response, ultimately harmonizing rather than simply discarding discordant voices.