understood. For the sake of clearness we shall condense the substance of the thought into a brief form: The vital nerve of science, the condition under which alone it can exist, is unprepossession, that is, a straightforward honesty that knows of no other consideration than to aim at the truth for its own sake. The believer, the Catholic, cannot be unprepossessed, because he must pay regard to dogmas and Church-doctrine and precept. Therefore he is wanting in the most essential requisite of true science. Hence college professors of a Catholic conviction are anomalous: they have no right to claim a chair in the home of unprepossessed science. For reasons of expediency it may be advisable to appoint some of them, but they cannot be regarded as sterling scientists. Catholic theology, building upon faith, is not science in the true sense of the word, and deserves no place in a university. A Catholic university, a home of scientific research built upon a Catholic foundation, is something like a squared circle. It may be that Catholic scientists, too, have their achievements, but they cannot be expected to be possessed of that unflinching pursuit of the truth which must be part of the man of science. These are thoughts which have petrified in the minds of many into self-evident principles, with all the obstinacy of intolerance. It is not difficult to recognize in it the old reproach we have already dealt with, it is here in a slightly different form. The believing scientist is not free to search for the truth, being tied down by his duty to believe. Science, however, must be free. Hence the believer cannot properly pursue science. Freedom of science and science unprepossessed are related terms and are often used synonymously. Therefore, in putting the probe to the often-repeated demand for unprepossession, we shall meet with ideas similar to those we have already discussed, only in a slightly different shape. What, then, is that unprepossession which science must avow? Can the Catholic, the believing scientist, possess it? Unprepossessed research—“I don’t like the expression,” says a representative of free-thought, “because it is a product of that shortcoming which has already done great damage to free-thought in its struggle with the powers of the past” (_Jodl_). Hence we have reason to fear that the confidence with which this word is used is greater than the clearness of thought it represents. What is meant by saying that science must be _unprepossessed_? Undoubtedly it means that science should make no presuppositions, it must enter upon its work free from prejudice and presumption. And what is presumption? Evidently something presumed, upon which the research is to rest the level and rule of its direction: the supposition being taken for granted, without express proof. What I have expressly proved in my process of thought is no longer a supposition to the structure of thought, but a part of that structure.