It is hoped in Rome that the different nations will contribute larger sums than before to the Pope, now he is become infallible and thus more closely united to Deity. But they reckon much more on the enormous centralization and all-embracing monopoly of all possible dispensations, indulgences, consultations, canonizations, and decisions on moral, liturgical, political, dogmatic and disciplinary questions. They remember the treasures amassed in the temple of Delphi in ancient days, and expect the new oracle to be erected on the Tiber to attract, like a vast magnet, not iron but gold and silver. Neither Pius nor the Monsignori and other curialists think it conceivable that the minority will hold out to the last in their opposition. They reckon securely on this fraction of the Council being broken up by fear and discouragement, and that few if any of them will let matters come to a _non placet_ in the next public Session, and thus openly confess themselves unwillingly subdued. To those Roman clerics, who are accustomed to look at religious questions only as the ladder by which to mount to an agreeable life and good income, courage and steadfastness in the confession of ascertained truth is something strange and inconceivable. Fear and hope, calculations of loss and gain, will finally decide the Bishops’ votes—that is the firm persuasion of every Italian member of the _Curia_. So much is certain: if on the very eve of the Solemn Session, when the new dogma is to be promulgated, it was certainly known that eighty Bishops would say _Non placet_ next day, the Session would be countermanded and the Church saved. The first question for us Germans is of course whether we can trust our Bishops? Will they abide steadfast? Or will they at last sacrifice themselves and the truth, their clergy and their flocks? As to what immediately concerns the clergy, this is not strictly a question of doctrine belonging to the sphere of religious faith and mystery, where one might make a willing submission of mind to a decree held to be the voice of divine revelation; it is a pure question of historical facts to be determined by historical evidence, of points on which every educated man capable of judging evidence, whether a Catholic or not, can form an independent judgment. Every one with eyes to see can answer with absolute certainty these three questions, on which the whole matter hinges— 1. Is it true that the admonition to Peter to confirm his brethren has always and in the whole Church been understood of an infallibility promised to all Bishops of Rome? 2. Is it true that this infallibility of all Popes has been taught and witnessed to in the whole Church through all ages down to our own day? 3. Is it true that no Pope has ever taught a doctrine rejected by the Church, and that no Pope has ever been condemned by the Church for his doctrine?