soul’s salvation, must unconditionally accept the conclusions of the council unanimously arrived at which are in no way prejudiced by the “differences of opinion” elicited during the discussion. At the same time they demanded of theological professors, teachers of religion, and clergymen throughout the dioceses a formal acceptance of these decrees as the inviolable standpoint of their doctrinal teaching; they also took measures against those who refused to yield, and excommunicated them. Even Bishop Hefele, who did not sign this pastoral and was at first determined not to yield nor swerve, at last gave way. In his pastoral proclaiming the new dogma he gave it a quite inadmissible interpretation: As the infallibility of the church, so also that of the pope as a teacher, extends only to the revealed doctrines of faith and morals, and even with reference to them only the definitions proper and not the introductory statements, grounds, and applications, belong to the infallible department. But subsequently he cast himself unreservedly into the arms of his colleagues assembled once again at Fulda in September, 1872, where he also found his like-minded friend, Bishop Haneberg of Spires. Yet he forbore demanding an express assent from his former colleagues at Tübingen and his clergy, and thus saved Württemberg from a threatened schism. Strossmayer held out longest, but even he at last threw down his weapons. But many of the most cultured and scholarly of the theological professors, disgusted with the course events were taking, withdrew from the field and continued silently to hold their own opinions. The inferior clergy, for the most part trained by ultramontane bigots, and held in the iron grasp of strict hierarchical discipline, passed all bounds in their extravagant glorification of the new dogma. And while among the liberal circles of the Catholic laity it was laughed at and ridiculed, the bigoted nobles and the masses who had long been used to the incensed atmosphere of an enthusiastic adoration of the pope, bowed the knee in stupid devotion to the papal god. But the brave heart of one noble German lady broke with sorrow over the indignity done by the Vatican decree and the characterlessness of the German bishops to the church of which to her latest breath she remained in spirit a devoted member. Amalie von Lasaulx, sister of the Munich scholar Ernst von Lasaulx (§ 174, 4), from 1849 superioress of the Sisters of Mercy in St. John’s Hospital at Bonn, lay beyond hope of recovery on a sick-bed to which she had been brought by her self-sacrificing and faithful discharge of the duties of her calling, when there came to her from the lady superior of the order at Nancy the peremptory demand to give in her adhesion to the infallibility dogma. As she persistently and courageously withstood all entreaties and threats, all adjurations and cruelly