redeem the doctrine from conciliar defects: but the essence of the doctrine is Infallibility apart from the Church's consent. As Bishop he is a witness to the Faith: yet he observes in silence, and registers one by one the submission of other Bishops. He accepts what he will not proclaim, and cannot defend. Meanwhile, the facts of history continue, as before, demonstrably irreconcilable with the New Decree. The sole virtue by which everything else is supposed to be redeemed is the virtue of submission. Theories such as this can only exist as a dark background to enhance the moral and spiritual superiority of sincere unbelief and genuine schism; or to warn for ever against the disastrous consequences which follow such exercises of authority as that which produced the Vatican Decree.
III. AN ITALIAN INSTANCE
Cardinal Hohenlohe
The "Memoirs" of Prince Hohenlohe include numerous confidential letters from his brother, Cardinal Hohenlohe, who was resident in Rome during the Council of the Vatican. The Cardinal had no sympathy whatever with the attempt to elevate the theory into a dogma of the Faith.
His repugnance to the proceedings at the Vatican took also a practical shape. "I go as little as possible to the Meetings of the Council," he wrote; adding a private wish that the Jesuits might stick fast in the morass of their operations. Their activities, however, increased. On the eve of the great Decision, Cardinal Hohenlohe wrote the following remarkable words:—
