The contest in England about "Catholic Emancipation," covered a period of more than a quarter of a century after the ill-fated union by which Ireland gave up her independence. It terminated so near the present time that there are some yet living who may remember the rejoicing it occasioned among the friends of Ireland. It involved a practical political question, although it had a semi-religious aspect. Upon the part of Ireland it was insisted that, as the Irish were recognized by the British Constitution as subjects of the United Kingdom, they were entitled to hold civil office and participate in the legislation of Parliament. This was for a long time successfully resisted by the English Government and people upon the ground that, by the religion which the Irish professed, the pope was held to be infallible, and, consequently, as possessing the spiritual power to interfere with the temporal affairs and policy of Great Britain. As it had been always understood among European peoples that this was the legitimate consequence of that doctrine, it became absolutely necessary to the Irish cause to show that the religion which prevailed in Ireland did not include it; in other words, that the Irish people did not believe the pope to be infallible. In proof of this, it was insisted by the Irish hierarchy, with unusual earnestness, that the three leading universities in France, and three not less distinguished in Spain, had condemned and repudiated that doctrine, and that the Irish people accepted their opinions. In addition, several Irish bishops were examined before a committee of the House of Commons, and testified to the same effect. This turned the scale in favor of "Irish Emancipation," and the controversy ended by the passage of that measure by both Houses of Parliament. There is nothing, therefore, to show, or tending to show, that Loyola considered Paul III, or any other pope, to be infallible. On the contrary, inasmuch as that doctrine was not a part of the faith of the Church, and he was not required to believe it, it is a fair inference, from all we can now learn of their intercourse, that he regarded the pope as fallible, and, consequently, wedded to a false and erroneous system of Church government, which had been attended with mischievous results, and for which he desired to substitute a better and more efficient system of his own, under his own direction. And all the contemporary facts combine to show that he intended, by the original Jesuit Constitution, to bring the pope, and through him the Church, to the point of recognizing him and his successors as infallible, because they were declared to stand in the place of Christ, and were to be obeyed accordingly. Whatsoever benefits he proposed to confer upon the Church, were intended by him to be consequential alone upon those he designed for himself and his society.