adverse to the designs of a certain party in the Church. They had issued in this Italian magazine an Ultramontane manifesto by no means concurrent with the material of the original report. The article in the Civilta Cattolica does not, said the critic, report what actually exists in France, but what Rome desires to find existing. France and its Government are persuaded that the opinion of sole Papal Infallibility is not accepted by the vast majority of French clergy, whether priests or bishops; and they have the right to hope that the Church in council assembled will have the wisdom to avoid the theme.
But this pronouncement of the Italian journal filled Dupanloup with consternation. The high position of the journal was beyond dispute. The vast distinction between its definite and extravagant utterances and the vague generalities of the Pope's own statement was equally obvious. And yet, situated as they were in Rome, could the editors have dared to publish such assertions if entirely destitute of official recognition? Dupanloup's grief was great. Yet for a time he was silent. Meanwhile a storm of controversy broke out. Writings for and against Infallibility appeared in all directions.
The Ultramontane doctrine was defended by Dechamps, Archbishop of Mechlin, afterwards appointed by the Pope Primate of Belgium.[1] The Belgian Episcopate was small but united; only six attended the Vatican deliberations. But they were altogether Ultramontane, being appointed direct from Rome. Dechamps defended the theory of Papal Infallibility chiefly on à priori grounds. He maintained that a doctrinal authority, Divinely established, ought to be infallible. Unless it makes this claim,
- ↑ May 1869.
