To those who said, “Pereant populi sed promulgetur dogma,” Conolly replied that the loss of one soul was serious enough to outweigh all the advantages looked for from the new dogma. He declared, against Manning, that no one was justified in calling an opinion “proximate heresy” which the Church had not condemned as such; for it was a duty to follow and not to anticipate her sentence. A Pope had said that no one should censure a doctrine before the Holy See had spoken, and the Penitentiary had declared in 1831 that the Gallican Articles were not under any censure. He had worked thirty-three years among Protestants, and could testify that what Manning affirmed was the reverse of the truth. Conolly is a man who is on the whole in tolerable harmony with Roman views, but who is therefore all the more resolved to vote against infallibility. While he forbids the Gallican doctrine being taught in his diocese, he protests here against the Roman. There is evidently a process going on in his mind, which in so cultivated a theologian can have but one result. He ended by declaring that he would accept the definition if the Council proclaimed it, for he was convinced that God was among them. But that merely meant that he was convinced the dogma would never be proclaimed. On the strength of that conviction he was almost the first speaker who briefly but decisively maintained the doctrine to be untenable. Yesterday, Thursday, Vancsa, Bishop of Fogarasch, of the Greek Rite, quoted the testimonies of Greek Fathers against infallibility, and his speech was thought a remarkable one. Dreux-Brézé of Moulins followed him, and again had the misfortune immediately to precede Strossmayer. He contended that, as the Pope is supreme teacher, and the French call him “Souverain Pontife,” and he is the highest judge, he must be infallible. As Vicar of Christ, he is also king, for Christ said to Pilate, “Thou rightly callest me king,” and the royal title was affixed to the cross. But if Christ was infallible as king, so is the Pope. He supported all this by texts of Scripture, and spoke against the Fathers who accused the Pope of despotism or maintained that the new dogma would be the formal introduction of the grossest despotism. Without the Pope, who is “Episcopus universalis,” and can seldom exercise his office on account of the number of the faithful and of his labours, the Bishops have no jurisdiction, and cannot even absolve without powers derived from him. “Let us therefore go on,” he concluded, “to unity and agreement, and give Cæsar what belongs to Cæsar, and the Pope what belongs to the Pope.”