divinely revealed through the Church, and the acceptance of a theological theory, the difference is immense. Hitherto there had been conjectures, opinions, probabilities, even human certainty in individual minds as to Papal Infallibility; but never that divine faith which is the response of the Catholic to the doctrine of the Church. Döllinger added that while the Infallibilists' Address spoke of the Pope being infallible when instructing the entire Church, it was historically clear that all papal utterances on doctrine during the first twelve hundred years were directed to individuals or local communities.
The effect of this urgent appeal to historic certainties was very considerable. Archbishop Scherr, Döllinger's diocesan, had a very uneasy time in consequence at the hands of the Jesuits and the majority in Rome. Although his personal conviction and sympathy were with the learned historian, he could not help a certain human self-pity, and he is said to have sighed, "What a comfort it would be if only Döllinger would expire!" But the vigorous old Professor seemed in no way likely to comply with the archiepiscopal wishes.
A further stage in Vatican procedure was reached when Pius IX. imposed upon the Council, on 22nd February 1870, a new series of Regulations which were designed to accelerate progress, and to drive things forward to their intended conclusion.
These New Regulations as to procedure were introduced into the Council without its consultation or consent. They were simply imposed upon the Council, from without; by the same authority which directed everything without personally appearing. The main features of the New Regulations are two. The first rule authorised the Presidents to control any individual speaker who in their opinion wandered from
