On Thursday the 19th Cardinal Cullen, Archbishop of Dublin, spoke, who for twenty years has been the protagonist of Romanism in the British isles. With sound tact he chose the most learned Bishop of the minority, Hefele, for attack, and assailed not his speech but his publications. Yet he did not attempt to refute him, but only to prove that he had contradicted himself, since the account of Honorius given in his History of Councils is different from that in his latest work. It is true that in the History, where no doctrinal inferences were to be drawn, the theological significance of the condemnation of Honorius does not receive the same exhaustive appreciation and exposition as in the little tractate on the question whether he was justly condemned for heresy. But there is no difference of principle between the two works; in both Hefele says plainly that Honorius was justly pronounced a heretic, even if he was no heretic at heart. But when the two passages are separated from each other, it can be made to look as though he had maintained in the former that Honorius was really orthodox whereas he now declares that he was a heretic. But the process could with equal reason be reversed, and the heresy of Honorius shown to be affirmed in the History and his orthodoxy in the pamphlet. But what use would even an orthodox Pope be for upholding the purity of the Church’s doctrinal deposit, if he used heretical formulas to express his own really true opinion? None the less however was Cullen’s attack received with great satisfaction, for the ruling powers know well enough on what the Bishop of Rottenburg’s opposition is based, and think to subdue German science—_i.e._, the devil himself—in his person. On the same day the Patriarch Jussuf uttered words that deserve to be laid to heart on the consequences such a dogmatic blunder would entail in the East—a significant indication that the Orientals are not prepared to bend obediently under the yoke of a decree aimed at their ritual and their rights as well as their tradition. The Archbishop of Corfu answered him next day. There is very little that can be properly called debating, for the order of proceedings is better suited for academical addresses than for real discussion; the practice of making prelates speak in their order of precedence makes any honest interchange of blows impossible. But the Greek coming forward to speak looked like a preconcerted answer to the Armenian. The Archbishop of Corfu insisted that, so far from the dogma rendering the reunion of the Greek Church more difficult, such a result was inconceivable without it, nor could the dogma excite any suspicion, because the Greeks found it in their tradition as well as their Fathers and Councils, and envied the Latin Church her infallible Pope. In evidence of this he cited the passages where the Pope’s primacy is recognised. The great body of the Fathers listened to this with grave faces: it was only