  The difference is that theologians take their principles (‘principia’ = (lit.) ‘starting points’) from articles of faith rather than, like the philosophers, from what is evident to the senses and intellect. So it is possible for the same question—e.g., about the limits of divine omnipotence—to be raised in both domains, though it will have a more creaturely orientation for the  philosopher.[36]  Buridan concedes de jure place of privilege to theology because of its subject matter, but treats philosophy and theology as de facto equivalent in the speculative realm. Metaphysics, or philosophical wisdom, cannot be ordained by theology because its methods, which are rooted in its principles, are different. Philosophy is accordingly not inferior to theology, just  different.[37]