Nor was he content with the mere attention to the ordinary routine implied by such works. The service of his brilliant and well stored mind was also devoted to the cause, presenting some works that still remain authoritative guides in the matter of social economics. His great work in this regard was his _Christianity and the Labor Question_, written at a time when the doctrines of Lasalle and his companions were beginning to stir the workingmen into a campaign of violence and anarchy. The voice of the great prelate was heard also in the various congresses held every year in Germany to discuss questions of Catholic interest. In the Meeting of the Bishops at Fulda, in 1869, Mgr. Ketteler spoke eloquently upon the questions, "Does the Social Question Exist in Germany?" "Can the Church Aid Therein, and What is Her Duty?" "What are the Remedies at Her Disposal?" In the Catholic Congress of 1871, he delivered a masterly discourse upon _Liberalism, Socialism, and Christianity_. In the Council of the Vatican, the position held by Ketteler in regard to the Definition of the Great Dogma, was that of many German bishops, namely, that while admitting the doctrine of infallibility as true and essentially Catholic, they were unwilling to admit that its definition was just then opportune. On the eve of the last session Mgr. Ketteler addressed to Pius IX. a letter full of submission, and during the rest of his life he defended the doctrine with all the enthusiasm of his heart and soul. During the Kulturkampf until his death the great prelate proved a power of resistance against the tyranny of Bismarck, and although he could not live to behold the final failure of the enemy, he was rejoiced to know that the persecution was already producing fruits of conversion and edification everywhere. His great soul comprehended that the Church must finally come forth from the contest crowned with the glory of triumph. It was in the assurance of this hope that he died in the Capuchin Convent of Bruchhausen in Bavaria, as he was returning from his last visit to Pope Pius IX. His part in the Kulturkampf, we shall review in the succeeding paragraphs. Such then were the giants who came to the conflict of the Kulturkampf armed cap-a-pie, one indeed, with the weapons forged by hate and selfish ambition; the others with those emblems of Christian faith the lustre of which called forth the admiration even of the adversaries, and finally brought all opposition to a standstill. III. The Kulturkampf! The name was invented by Virchow, the atheistic professor. He calls it a War for Civilization, though he of all men very well knew that the reality could mean only a return to savagery and barbarism. But as the Kulturkampf began in hypocrisy, was continued in hypocrisy, and finished in cowardly hypocrisy, what matters it, if even the name by which the mongrel is called is also born of hypocrisy!