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 VII

a remarkable problem was absorbing the attention of the Catholic Church. Once more, for a moment, the eyes of all Christendom were fixed upon Rome. The temporal Power of the Pope had now almost vanished; but, as his worldly dominions steadily diminished, the spiritual pretensions of the Holy Father no less steadily increased. For seven centuries the immaculate conception of the Virgin had been highly problematical; Pio Nono spoke, and the doctrine became an article of faith. A few years later, the Court of Rome took another step: a Syllabus Errorum was issued, in which all the favourite beliefs of the modern world—the rights of democracies, the claims of science, the sanctity of free speech, the principles of toleration—were categorically denounced, and their supporters abandoned to the Divine wrath. Yet it was observed that the modern world proceeded as before. Something more drastic appeared to be necessary—some bold and striking measure which should concentrate the forces of the faithful, and confound their enemies. The tremendous doctrine of Papal Infallibility, beloved of all good Catholics, seemed to offer just the opening that was required. Let that doctrine be proclaimed, with the assent of the whole Church, an article of faith, and, in the face of such an affirmation, let the modern world do its worst! Accordingly a General Council—the first to be held since the Council of Trent more than 300 years before—was summoned to the Vatican, for the purpose, so it was announced, of providing "an adequate remedy to the disorders, intellectual and moral, of Christendom." The programme