signified nothing more when originally uttered by the Bishops at Chalcedon than that Leo's doctrine agreed with their own convictions. In the Sixth Council at Constantinople, the Archbishop of Constantinople, in reference to the Letters of Pope Agatho, asked for copies to compare with the traditional testimonies of that Patriarchate; after which he would give his reply. Accordingly the Archbishop compared the papal letters; and, finding that their contents harmonised with the Eastern teaching, accepted them. Moreover, supreme papal authority does not include Infallibility. Kenrick considered great differences to exist between the dogma of Immaculate Conception and that of pontifical Infallibility. The latter invades the rights of the Episcopate, and imposes upon the faithful the necessity of believing that Roman Bishops have never erred in matters of faith, a statement which indisputable facts of history appear to refute; and also of believing that Roman Bishops will never err in future, which indeed we hope, but are unable to believe as a certainty of the faith. The rule to be followed is, that no innovation should be accepted in the Church; that nothing should be required of the faithful, except that which has been believed always everywhere and by all.
When the ten days' interval was passed, and the Council resumed its work, there was manifested on the part of the authorities a decided hesitation. This was due not to the protests of the minority, or to any force in their numbers or their arguments. It was the outcome of political rather than ecclesiastical causes. For Italy aspired to become a consolidated kingdom, with its capital at Rome. The entire mediæval inheritance of the Papacy, the States of the Church, could not be held by any force at the Pope's disposal; and might, but for external protection, be at any moment swept
