On this side, the great side of Christian religion in this world, peace is easy and may be sincere between Catholicism and the new social state. Let us see where the real difficulty exists. The government of the Catholic Church is a power invested in her own domain, and in matters of faith and salvation, with the character of infallibility. I put aside, great as they are, all secondary questions, such as the knowledge of the conditions and limits in which infallibility exists, to whom it belongs, to the Holy Seat or to Councils, or to the Holy Seat and Councils united. I look to the one principle which is found in every combination and form of Catholic belief. The principle itself is founded on the perpetuity of divine revelation, faithfully preserved in the church by means of tradition, and renewed when needful by the inspiration of the Holy Spirit, which ceases not to descend on the successor of St. Peter who was placed at the head of the church by Jesus Christ himself. {86} This is the essential and vital principle, the base and summit, the Alpha and Omega of Catholicism. Against a power of such a nature and origin, where it really manifests itself, all discussion, resistance, and separation are unlawful. The new state of society and constitutional France has its principle also, which has become that of its government. All human power is fallible, and must be controlled and limited. Every human society has the right of controlling and limiting, directly and indirectly, in such and such measures, and under such or such form, the power which it obeys. I do not soften the problem. I set forth the two principles. They are essentially different; they are said to be hostile. They would be so indeed, could they meet and display themselves in the same sphere. But here I find the remedy I sought. When ages ago the church so loudly and vehemently insisted on the distinction of the spiritual and temporal, she was acting in the interest of her own dignity and founding her own liberty. She was doing more. She thereby maintained the dignity of man, and laid the foundations of liberty of conscience. {87} The separation of spiritual from temporal, the doctrine of the church; and the separation of the religious and civil state, the doctrine of our constitutional regime; the independence of religious society in matters of faith, conquered by the church in the earlier days of modern Europe; and liberty of conscience, a victory achieved by modern society,--have one and the same principle at the root. The application and form may be different, the origin and moral signification entirely agree. Hence the means of peace and harmony between Catholicism and our new society. Suppose that the two principles, the separation of spiritual and temporal, of the religious and civil state, were (and it is possible, since at the root they agree) sincerely and completely allowed, respected and practised by church and state; whence would the conflict spring?