to continue a permanent resistance when isolated in their different dioceses. The individual Bishop was a lesser power than the Bishops assembled. He was separated in his diocese from the support of like minded prelates. And, if released from the immediate pressure of papal influence, he was incapacitated for anything like concerted action. As Bishop, he lived and spoke alone. Communication was difficult owing to war. International Meetings were impossible. Meanwhile the solitary Bishop was beset by all the local influences which the Nuncios, and Jesuits and other religious orders, knew so thoroughly well how to wield. Rome, it has been said, disbelieved in the capacity of the opposition to stand firm; and Rome had calculated with profound insight and accuracy.
Several fugitive Bishops took the precaution before they left Rome of sending a letter of submission[1] to the coming Decree.
The Archbishop of Cologne explained to the Pope that having given a qualified vote on 13th July he cannot conscientiously vote Yes on 18th July. Accordingly, with great distress, and out of reverence for the Pope, he will avail himself of the permission to depart: adding that he submits himself to what the Council is about to decree.
The Archbishop of Maintz wrote a similar apology. To oppose, in the Public Session, was repugnant to his feelings: nothing, therefore, remained but to depart; except to add that he submitted himself to the Council's Decree, just as if he had remained to vote approval.
Before submission to the new dogma, the question was discussed, What constitutes promulgation of a Decree? Such discussion was quite in keeping with precedent. The Decrees of Trent had been discussed before they
- ↑ Acta, p. 993.
