Meanwhile the concessions of the Presidents and the majority on some points had elicited a more friendly feeling in the Opposition. The discussion on infallibility was postponed, and the first _Schema_ was returned from the Commission with important modifications. Even the shameful treatment of Montalembert could not altogether destroy this conciliatory state of feeling. Ginoulhiac, the learned Bishop of Grenoble, who was to be preconised as Archbishop of Lyons on Monday the 21st, undertook on the 22d to meet the discreet concessions of the infallibilists in a kindred spirit. He was indeed obliged to make his speech on the Tuesday, though he had not been preconised on the day before. The French, who have no Cardinal—for Mathieu’s custom is to go away at any critical moment, and he was not then returned—had gladly left to one of the Austrian Cardinals the less pleasing duty of declaring their attitude towards the _regolamento_. Schwarzenberg did but slightly glance at it in his speech and yet was called to order. Archbishop Kenrick of St. Louis, one of the most imposing figures in the Council, touched on the theme more closely, and dwelt on the office of Bishops as witnesses and judges of faith, in the sense which forms the basis of the opposition of the minority. Lastly, Strossmayer ascended the tribune, and then followed a scene which, for dramatic force and theological significance, almost exceeded anything in the past history of Councils. He began by referring to that passage at the opening of the _Schema_, where Protestantism is made responsible for modern unbelief—“systematum monstra, mythismi, rationalismi, indifferentismi nomine designata.” He blamed the perversity and injustice of these words, referring to the religious indifference among Catholics which preceded the Reformation, and the horrors of the Revolution, which were caused by godlessness among Catholics, not among Protestants. He added that the able champions of Christian doctrine among the Protestants ought not to be forgotten, to many of whom St. Augustine’s words applied, “errant, sed bonâ fide errant;” Catholics had produced no better refutations of the errors enumerated in the _Schema_ than had been written by Protestants, and all Christians were indebted to such men as Leibnitz and Guizot.