No wonder, one might say, that the Church makes such assurances. It is time for her to realize that unless she can clear herself from it this accusation will be her moral ruin at a time when the banner of progress is held aloft, and when even the Catholic world shares in that progress. True, but let us not forget this: if there is anything characteristic of the Catholic Church it is her frankness and honesty. She is not afraid to proclaim her doctrines and judgments before the whole world; she leaves her Index and Syllabus open for inspection, openly avowing that she is the irreconcilable enemy of that emancipated freedom proclaimed by modern liberalism as the ideal of the age. It is the honesty which she inherited from her Founder, who told the truth to friend and enemy, to His disciples and to the Scribes, to _Nicodemus_, that lonely night, and to _Caiaphas_. With the same straightforwardness the Church declares that she feels not enmity but sympathy toward civilization. A fair-minded critic will admit here again that the Church is in earnest. “Far from opposing the fostering of human arts and sciences, the Church is supporting and promoting them in various ways,” declares the Vatican Council. “The Church does not underrate nor despise their advantages for human life: on the contrary, it avows that they, coming as they do from God, the Master of the sciences, also lead to God by aid of His grace, when properly used” (Sess. III, c. 4). The Church has put this accusation on the list of errors of the age condemned by _Pius X._ (Sent. 57). She feels the charge as an injury. The Testimony of History. Nevertheless, in anti-ecclesiastical circles it is taken very often for an established fact that the Roman Church has ever tried her best to hamper the progress of science, or has suppressed it, or at least scowled at it. How could it be otherwise? they say. How could she favour the progress made in enlightening reason or in advancing human knowledge? Must she not fear for its intellectual sway over men whom she keeps under the yoke of faith? Must she not fear that they might awaken from the slumber in which they were held prisoners by the suggestive force of her authority, held to be transcendental; that they might awaken to find out the truth for themselves? And what is the use of science? He that believes will be saved: hence faith suffices. If we wish to hear the accusation in the language of militant science, here it is: “Outside the monastic institutions no attempt at intellectual advancement was made (in the Middle Ages), indeed, so far as the laity were concerned, the influence of the Church was directed to an opposite result, for the maxim universally received was, that ‘ignorance is the mother of devotion’ ” (_J. W. Draper_, History of the Conflict between Religion and Science).