Nor is there any more doubt about making the Syllabus dogmatic, for Roman prelates, who wish to have the character of being very enlightened, openly affirm that the propositions contained in it might already be regarded as dogmas. And it is stated on the best authority, even by high dignitaries themselves, that the whole of the seventeen questions laid before the assembled episcopate by Cardinal Caterini at the time of the Centenary, are to come before the Council for discussion, on the basis of the opinions then transmitted by the Bishops to Rome. And as a considerable number of these questions concern the relations of Church and State—_e.g._, civil marriage, the relations of Bishops to the civil power, etc.,—it is clear enough what credit is to be given to the assurances that the Council will not deal with any matter that could involve the Church in conflict with the State. It was found almost necessary, after public opinion had been alarmed by the _Civiltà_, to change the method of procedure. It was either expressly denied that the Council would deal with such matters as the _Civiltà_ had indicated, or it was said that even in Rome what subjects would come on for discussion and decision was unknown, since the intentions of the Bishops, at present scattered over all parts of the world, were not known, and on the general ground that the decisions of a Council acting under Divine guidance cannot be conjectured beforehand. As if the recent Provincial Synods, and the answers of the Bishops to the questions laid before them by Caterini, had not supplied Rome with a perfectly clear understanding of their views! As if it was not notorious that the work the Council was desired to accomplish had been already cut out for it in detail in the preparatory Congregations!