are active, they correspond, and, for the most part, write anonymously. It would be difficult to describe its tenets, for none of its followers seem to be agreed in all points. Some hold the infallibility of the Pope, and some defend the Temporal Power. Nothing appears to be common to all, except an animus of opposition to the acts of the Holy See in matters outside the faith.
'In this country, about a year ago, an attempt was made to render impossible, as it was confidently but vainly thought, the definition of the infallibility of the Pontiff, by reviving the monotonous controversy about Pope Honorius. Later we were told of I know not what combination of exalted personages in France for the same end. It is certain that these symptoms are not sporadic and disconnected, but in mutual understanding, and with a common purpose. The anti-Catholic press has eagerly encouraged this school of thought. If a Catholic can be found out of tune with authority by half a note, he is at once extolled for unequalled authority and irrefragable logic. The anti-Catholic journals are at his service, and he vents his opposition to the common opinions of the Church by writing against them anonymously. Sad as this is, it is not formidable. It has effect almost alone upon those who are not Catholic. Upon Catholics its effect is hardly appreciable; on the theological Schools of the Church, it will have little influence; upon the Œcumenical Council it can have none.'[1]
Many publications had appeared in French, Eng-
