Nevertheless, such narrow-mindedness is strongly to be censured. It has often caused the reproach, that Catholics lack the freedom to admit scientific discoveries. They forget the wise admonition of the prince of mediæval theologians, that it were advisable, in regard to scientific views which have nothing to do with religion, neither to set them down as truths of faith, nor either to reject them as contrary to faith lest occasion be given to think contemptuously of the faith. As long as men are and men think, narrow-mindedness will never be lacking. Hence if the believing scientist wants to know whether he is running counter to faith in any particular, he has to ascertain from theological text-books what the Church declares to belong to faith, what explanation of Holy Scripture is unconditionally binding, and not what is the individual opinion of theologians, much less what some pious nurse is telling the little ones. This is the first rule concerning the relation between faith and science: it states what the scientist is _not_ tied down to. 2. Science Retains its Method of Research. But when and how may the scientist be restricted? Here we come to the second point: the directions which faith may give to the profane sciences are in themselves not of a positive but of a _negative kind_; revelation and Church cannot tell the scientist what he is to assert or defend in the field of the profane sciences, but only what propositions he must _avoid_. Thus every science is left free to pursue its own method of research. It is not difficult to understand this. Faith draws from divine revelation; profane sciences, as such, do not draw from divine revelation, but only from experience and reason. Philosophy would cease to be philosophy and become theology did it demonstrate the immortality of the soul by revelation. The anthropologist would cease to be an anthropologist and become a theologian if he would attempt to prove the common origin of mankind by Holy Scripture. In other words, the profane sciences are distinguished from faith and theology by their formal object, by the end they have in view, by the scientific method with which they handle their subject. Theology, of course, uses revelation extensively; and in this it differs from the other sciences. Hence faith cannot command the anthropologist to defend also in profane science the common origin of the human race from Adam and Eve, because it is held to be a revealed truth. He must say: I believe as a Christian that this is true, established by divine revelation, and no science will ever prove the contrary; but whether I can positively defend this fact as resulting from anthropology, depends on my ability to corroborate it by the methods of this science, that is by the testimony of profane history. And just as little could the historian be required to obtain historical results of which he cannot produce the evidence according to his method.