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Thomas Aquinas had expounded them; Dante had glorified them; Albert the Great had claimed that they were virtually given by St. Paul and inspired by the Holy Ghost. Their authenticity was taken for granted by fathers, doctors, popes, councils, and the universal Church. But now, in the glow of the Renascence, all this treasure was found to be but dross. Investigators in the old Church and in the new joined in proving that the great mass of it was spurious. To say nothing of other evidences, it failed to stand the simplest of all tests, for these writings constantly presupposed institutions and referred to events of much later date than the time of Dionysius; they were at length acknowledged by all authorities worthy of the name, Catholic as well as Protestant, to be simply--like the Isidorian Decretals--pious frauds. Thus arose an atmosphere of criticism very different from the atmosphere of literary docility and acquiescence of the "Ages of Faith"; thus it came that great scholars in all parts of Europe began to realize, as never before, the part which theological skill and ecclesiastical zeal had taken in the development of spurious sacred literature; thus was stimulated a new energy in research into all ancient documents, no matter what their claims. To strengthen this feeling and to intensify the stimulating qualities of this new atmosphere came, as we have seen, the researches and revelations of Valla regarding the forged Letter of Christ to Abgarus, the fraudulent Donation of Constantine, and the late date of the Apostles' Creed; and, to give this feeling direction toward the Hebrew and Christian sacred books, came the example of Erasmus.(474) (474) For very fair statements regarding the great forged documents of the Middle Ages, see Addis and Arnold, Catholic Dictionary, articles