at least in the judgment of most Catholics from the Church."
His act of submission "was one of pure obedience, and was not grounded on the removal of my motives of opposition to the decrees, as referred to in my speech, and set forth in my pamphlets." He hears from Rome that the Pope requires him to retract his pamphlets. "This I shall not do, no matter what the consequences may be."
For intellectual justification in this submission Kenrick appealed to Newman's theory of Development. If it justified Newman in becoming a Catholic, "I thought that it might justify me in remaining one." To this the Archbishop added the following memorable sentence:—
"Notwithstanding my submission, I shall never teach the doctrine of Papal Infallibility so as to argue from Scripture or Tradition in its support, and shall leave to others to explain its compatibility with the facts of Ecclesiastical history to which I referred in my reply. As long as I may be permitted to remain in my present station I shall confine myself to administrative functions, which I can do the more easily without attracting attention, as for some few years past I have seldom preached."
His whole experience, he says, has taught him that there can be no liberty in any future sessions of the Council; and this is warning enough to Bishops that they must not handle roughly the delicate matters on which they have to decide.
The records of intellectual servitude present few more painful documents than this. Whether one regards the doctrine, the Archbishop, or the facts of history, such an attitude bristles with intellectual if not moral inconsistencies. He thinks acceptance by the Church will
