or to withhold it? Not in the least. They will be under an obligation to assent. But no doctrine would depend on their assent. For, on the Ultramontane theory, the Pope's decision would bind all consciences of itself, independently of all episcopal approbation. But in that case, how could it any longer be maintained, as it has been maintained hitherto, that Bishops are real judges as to what is of faith?
Dupanloup's protest and adverse criticism on the dogma of Infallibility were delivered, as may readily be believed, with profound distress, and prompted by nothing but a painful sense of duty. He says that he is well aware of the hostile constructions which will be placed upon his words, of the disloyalty with which he will be charged. Yet such accusations will be as untrue as they are unjust.
"I dare to say," he writes, "that the Church of France has given such proofs of its devotion to Rome as give it the right to be heard, and the right to be believed, when it speaks of its attachment to the Holy See."
And he brings his letter to a close with words of sanguine expectation, soon to be piteously refuted by experience.
"I am persuaded that as soon as I have touched that sacred land, and reverenced the tomb of the Apostles, I shall feel myself far from the battle in a region of peace, in a midst of an assembly controlled by a father and composed of brethren."
Dupanloup, says Quirinus in the well-known Letters from Rome—
