VATICAN COUNCIL 111 to convince them of their errors, the insincere invitation met with no acceptance whatever. The bull of convoca tion was promulged on 29th June 1869, appointing 8th December 1869 as the day of meeting. A few days before this latter date, 27th November, Pius IX. issued the brief Multiplices inter, prescribing the mode of conciliar procedure and effectually fettering the council from the outset, so that it had never even the shadow of freedom which ostensibly was allowed to the Tridentine synod. This brief consists of a preamble and ten chapters, containing, amongst much else, the following provisions. Any member desiring to bring forward a proposal had to deliver it privately in writing to a special committee named by the pope (of which there were six for various departments), and it should contain nothing foreign to the traditions of the Roman Church. Unless the committee passed it, no further action could be taken upon it. Strict secrecy as to the proceedings of the council, and even as to the opinions of particular members, was to be observed towards all outsiders. All new decrees and canons were to be discussed in preliminary congregations before the public sessions, drafts being supplied some days previously, and those who desired to speak to the questions were obliged to give notice at least a day beforehand. Priority of speech was secured for these ; if others desired to speak afterwards they had to obtain the permission of the presi dents, all of whom were cardinals of the court party. If little or no debate arose, the draft decrees were to be officially formulated ; if there were division of opinion, the question should be referred to the sub-committee (deputatio) corresponding to each congregation s subject of discussion, which should decide the matter if no further difficulty were raised. All the officers of the council were named directly by the pope, and in no case elected by the council itself, which was thus deprived of several conciliar rights held previously to be inherent and in defeasible, and which had been exercised even at Trent. The assemblage of the council was looked on with little favour by a large part of the Roman Catholic world, and in particular two German documents attested the alarm it aroused. In April 1869 Prince Hohenlohe, Bavarian foreign minister, sent a circular letter to the European courts, warning them of the political dangers likely to ensue ; and most of the German bishops, assembled at Fulda in September of that year, sent an address to the pope, anxiously deprecating the definition of papal infalli bility which had been recommended in the Civilta Cattolica of 6th February 1869, to be made by the sum mary process of acclamation. This proposal drew forth two able books in opposition to the dogma, one which appeared anonymously (Janus) in Germany, and Du Concile General et de la Paix Reliyieuse, by Maret, bishop of Sura and dean of theology at the Sorbonne, published in France; but they did not delay the measures being taken for its declaration. The council assembled punctually on the appointed day, 8th December 1869, and owing to the modern facilities of intercommunication it was by far the largest gathering of the kind in history, no fewer than 749 bishops, cardinals, abbots, and generals of orders being present, a number afterwards increased to 764, and including nearly three- fourths of the whole Roman Catholic episcopate. Of these it has been estimated that the minority opposed to the infallibility dogma amounted to at least 160, while in the majority were reckoned 53 bishops i)i partil>us, who, as having no real dioceses, and being thus unable to attest the historical belief of their flocks, had properly no right of suffrage upon dogmatic questions in a council, such attestation being the one function dischargeable by bishops assembled in synod when considering articles of belief. To these are to be added about 125 bishops of sees too modern to have any ancient tradition to attest, such as those in North and South America, Australasia, and Oceania, who were thus for conciliar purposes on the same footing of incompetence to speak for any one save them selves. And, besides these two large groups, there was a third, consisting of about 90 missionary bishops entirely under the control of the Propaganda, and thus not free agents, while their sees were in most cases of very recent origin, so that they also could allege only their personal opinion, having no ancient records to attest. By far the larger number in these groups were on the side of the court majority. The Italian bishops, numbering about 1 70, and the Spanish, 40 in number, were also infallibilists almost to a man, but included scarcely one theologian in their ranks. And no fewer than 300 of this majority were the personal guests of Pius IX., lodged, boarded, and maintained at his cost, and thus openly retained to do his bidding. The minority consisted chiefly of the German and Austrian bishops, a considerable section of Hungarian, French, and North-American prelates, and many of those Orientals of the Latin Church who occupied dioceses other than mere titular and paper ones. But this minority, though composed mainly of natives of the most highly educated and intellectual countries, and containing almost every bishop of note for ability and theological learning, was by no means so compact and united as were the bishops of the majority ; and there w r as not even full agree ment amongst its members as to the grounds for opposing the new dogma, many going no further than its inoppor- tuneness, but not entertaining deeper objections to it. Thus, even apart from its numerical inferiority, the oppo sition was at a disadvantage in face of the curialists, and lost not a few members to them during the progress of the council. Not only were the efforts to obtain freedom from the fetters of the brief Multiplices inter vain, but no member of the opposition could secure a place on any of the commissions or sub -committees, which consisted exclusively of infallibilists. The matter of most importance in the first congrega tion, which was held on 10th December 1869, was the publication of a bull, decreeing that, if the pope should die during the council, it should at once be prorogued and take no part in the election of a pontiff, which was to be restricted to the college of cardinals. The session which followed was little more than formal ; but two steps towards bringing about the intended result were taken before the next time of assembling. The " theo logians " were forbidden to attend any meetings of the bishops, or even to meet among themselves to discuss any conciliar matters, being restricted each to private confer ence with the particular bishop to whose person he was attached ; and various petitions for the definition of the new dogma were drawn up and signed, one being the result of a letter to the bishops of the council, issued by Archbishop Manning and the conductors of the Civilta Cattolica, and signed by some hundreds, another from the Italian prelates, a third from those of the Franciscan order, and a fourth from the Uniat Armenians, besides several of less note. The opposition issued a counter-memorial with 135 signatures ; but, as it is therein admitted that papal decrees ex cathedra on faith and morals are irreversible, even without the consent of the church being known in any way, and that true obedience to every decree of the see of Rome is due by all Christians, no weight could attach to it as a serious plea for rejecting, or even delaying, the definition. The second session (6th January 1870) was also formal only, so far as the direct transaction of business was concerned ; but by the adoption of a measure causing
all the members present to recite the creed of Pius IV.,.