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Rh motes it. It neither ignores nor despises the benefits which flow from science into the life of men: it rather affirms that inasmuch as sciences proceed from God who is "the God of Sciences," so, if rightly handled, by the help of his grace they lead to God again. Nor does the Church forbid that such sciences should use their own principles and their own method within their own sphere; but, while recognising this just liberty, it carefully guards the divine doctrines, lest they, in resisting error, receive it into themselves, or, by going beyond their own limits, the sciences should enter upon and disturb the things which are of faith.

It further says that the doctrine of faith is not a philosophical discovery, but a divine deposit to be faithfully guarded and infallibly declared by the Church.

If the Vatican Council had met and parted without any act beyond this one decree, it would have applied a direct and searching remedy to the intellectual aberrations of the nineteenth century. The proof of this may be seen in the outcry of unbelief against the Council. If it had not touched the quick, the outcry would not have been heard.