The _schema_ on the Church of Christ necessarily involved the question of infallibility. As this question, more than any other subject, appears to have disturbed the equanimity of the outside world, it may not be inappropriate to consider the preliminary labors, as regarded it, of the great theological commission. The _schema_ on the Church of Christ extended to fifteen chapters. Having treated, at length, on the body of the church, the commission or committee of 102 theologians could not fail to treat also of the Church’s Head. On this point they prepared two chapters. The one spoke of the primacy of the Roman Pontiff, the other of his temporal power. In treating of the primacy, its endowments also necessarily came under discussion. Among these claimed the first place the Divine assistance in matters of faith which was promised to Peter, and in Peter to his successors. This is nothing less than infallibility. On the 14th and 21st of January, the commission discussed the nature of the primacy. On the 11th of February, it took up the question of infallibility. It was enquired: 1st, whether the infallibility of the Roman Pontiff can be defined as an article of faith; 2nd, whether it ought to be so defined? The first question was answered unanimously in the affirmative. To the second, all, with one exception, replied, expressing concurrence in the judgment that the subject ought not to be proposed to the council unless it were demanded by the bishops. The wording of the judgment is as follows: _Sententia commissionis est, nonnisi ad postulationem episcoporum rei hujus propositionem ab apostolica sede faciendam esse._ (“The judgment of the commission is that this subject ought not to be proposed by the Apostolic See, except at the petition of the bishops.”) One member of the commission considered the discussion of the subject inopportune. On account of his dissent, the chapter bearing on infallibility was never completed. Thus for a second time was the question of infallibility deliberately set aside. As for Pius IX. himself, he had no desire any more than he had need to propose that there should be a dogmatical definition. Even as his predecessors in all preceding ages, he was conscious that his primacy was complete. He had acted on this conviction, exercising his sublime privilege with universal consent, in the face of all Christendom. In 1854, 1862 and 1867, the bishops had abundantly testified in his favor. If an authoritative declaration was called for, it could only be on account of the few who disputed and doubted, and the still smaller number who denied that the Head of the Church on earth can neither err in faith and morals, nor lead into error the church of which he is divinely constituted the Supreme Teacher. OPENING OF THE COUNCIL.