In looking back at what has been said, we see the justice of the question: where is here any real injury to lawful freedom in thought and scientific research? In most of the profane sciences the scientist receives no directions from the authority of faith; he is altogether free, as long as he keeps within his province. In some matters he is given a list of errors to beware of: these are in the first place the great questions concerning views of the world and life, of which, after all, it is very difficult to obtain scientific knowledge. But here he knows, through the conviction he has of the truth of his faith, that he is offered the truth free from error and prejudice. It is true, adhering to a religious authority implies restraint. But it is only the restraint of truth. Truth does not lose its claim upon the mind because it is offered to the latter by a supernatural authority; much less does the Creator lose the right to the tribute of homage of his rational creature; and this tribute is rendered by voluntary submission to the revealed truth. Upon the Church, however, has been laid the task of preserving unadulterated the legacy of her Founder from generation to generation. She is responsible before God and history for the faithful presentation of the most sacred inheritance of mankind. Therefore the Church must raise her voice when the puny thoughts of men, called science and progress, rise against the saving truth to disparage, to falsify, to annihilate it. _It is not science the Church opposes, but error_; not truth, but the emancipation of the human mind from God’s authority, an emancipation that is trying to hide its real self under the guise of scientific truth. “The Church,” says the Vatican Council (Sess. III, ch. 4), “having received with her apostolic office to teach, the obligation of preserving the legacy of the faith, has also the God-given right and duty to condemn what is falsely called science, ’lest any one be cheated by philosophy and vain deceit.’” That the denial of the faith is flippantly called science does not alter the case. What determines the attitude of the Church is not eagerness to rule, not a propensity to apply force to the mind, but loyalty to her vocation. If it is disagreeable for any superior to have to correct those under him, then it requires an heroic strength and courage to cry out time and again to the whole world and its leading minds, _Errastis_, you have erred! It requires heroism to reject, to oppose and condemn, time and again, propositions sailing under the flag of progress, light and enlightenment, in spite of the protest of those concerned, who denounce whatever opposes them as darkness and retrogression. How much easier it would be to fawn upon the pet ideas of the age, Neo-protestantism and Modernism, and thus to gain their approval, than to hear repeatedly the distressing words, “We will not have her to rule over us—_crucifige, crucifige_!”