were admitted into the Church of France. Was any collective acceptance necessary, before the dogma could become obligatory upon the consciences of the faithful? True that Infallibility had been passed at Rome; but the Vatican Council was not closed—it was only adjourned. Did the decisions of a Council become obligations until the Council itself had finished its work? Questions of this character were argued at considerable length in the hope of some loophole or relief. They were, however, promptly crushed by a letter from the watchful Antonelli[1] to the Brussel's Nuncio to the effect that the Decree was ipso facto binding on the Catholic world, and needed no further publication. This cut away the hope to which some Bishops clung, that they would not be required to take open action in cases where they knew acceptance of the doctrine to be morally impossible.
I. AMONG THE FRENCH ROMANISTS
1. The Archbishop of Paris voted,[2] consistently with his entire attitude, against the doctrine of Papal Infallibility, on the critical day, 13th July. In the interview on Saturday 16th, he prefaced his expostulations with a promise to submit; but he also resolved to absent himself from the Public Session, and wrote to the Pope to say that he should not be present. On Sunday the 17th he saw the Pope again, and said farewell. No allusion was made to the events of the morrow, or to the Council's voting. Pius confined himself to benevolent generalities, on the devotion of the Archbishop and clergy of Paris to the interests of the Church and of the Holy See.[3] The Pope and the Archbishop corresponded
