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getic spirit of the Ultramontane. The Bishops were brought more directly under the control of the Sacred College, vacancies in the Episcopate were filled with men more suited to the requirements of Rome, greater development was given to the establishment of religious bodies, and the control of education, both in its higher and inferior branches, was sought to be placed in the hands of the priesthood.
But until after the promulgation of the Vatican Decrees—that is long subsequent to the date of Confederation—no pretension of interference in civil matters was put forth, beyond the legitimate influence which no one desires to deny to the clergy of all persuasions, in their character of citizens. Can it, with any truth, be said that this state of things exists to-day? In answering this question, I shall have further occasion hereafter to cite various official utterances of the Hierarchy in Lower Canada, and leave it to others to reconcile them with the continued exercise of "free speech, a free press, and free political action." But, first, let me quote from the Syllabus Errorum certain opinions which are expressly condemned.
That it appertains to the civil power to define what are the rights and limits within which the Church (Roman Catholic) may exercise authority.—(Syl. sec. 19.)
That the ecclesiastical power must not exercise its authority without the permission and assent of the Civil Government.—(Syl. sec, 20.)
That the Roman Pontiffs and Œcumenical Councils have exceeded the limits of their power, have usurped the right of Princes, and have even committed errors in defining matters of faith and morals.—(Sec. 23.)
That the Church has not the power of availing herself of force, or any direct or indirect temporal power.—(Sec. 24.)
