Therefore the convictions, or, to speak with _Harnack_, the “prejudices,” of the Catholic “certainly deserve as much consideration and patience as the velleities, idiosyncrasies, and blind dogmas which we have to meet and refute in the struggle between intellects” (Internationale Wochenschrift, 1908, 259 _seq._). “Science has been restricted,” the same authority also admits, “at all times; our progeny will find even modern science in many ways not ruled by pure reason only” (Dogmengesch. III, 3d ed., 1907, 326). And what is to be said of those more serious suppositions, unproved and unprovable, which guide modern science wherever it meets philosophical-religious questions? That truly dogmatic rejection of everything supernatural and transcendental, that obstinate ignoration of a personal God, the rejection of any creative act, of any miracle, of any revelation,—a presupposition directly raised to a scientific principle: the principle of causality. Later on we shall make an excursion into various fields of science, and we shall show clearly how this presumption is stamped upon entire branches of science. Those solemn assurances of persevering unselfishness in desiring nothing but the truth; the confidence with which they claim a monopoly of the instinct for the truth, all this will appear in quite a strange light, the twilight of dishonesty, when we examine the documents and records of liberal science itself. We shall see sufficiently how truthful the self-confession of a modern champion of liberal science really is: “The recently coined expression, ‘science unprepossessed,’ I do not like, because it is a product of that shortcoming which has already done so much damage to free thought in its struggle with the powers of the past—because that word is not entirely honest. None of us sits down to his work unprepossessed” (_F. Jodl_, Neue Freie Presse, November 26, 1907). Here we shall touch upon only one more question. The Duty to Believe and Scientific Demonstration.