inally, are
pointed out the errors that have been uttered in regard to the temporal
power of the Pope, together with such as have reference to modern
liberalism.

These important documents, the Encyclical, "quanta cura," and the
"Syllabus," are not so much the work of Pius IX. as of all the Popes of a
century back, from the Council of Pistoia, Febronianism and Josephism.
Whilst the "Syllabus" was yet in embryo, it was, with the exception of a
few propositions which were not yet formulated, confidentially
communicated to the bishops on occasion of the canonization of the
Japanese martyrs. Each bishop was at that time invited to select two
theologians in order to examine the propositions, and give their opinion
in six months. The church, therefore, was not taken by surprise, when the
"Syllabus" appeared, however much its publication may have struck with
astonishment and alarm the party of revolution and unbelief. Catholics, at
least, could not fail to be swayed by such a masterly exposition of
Catholic theology on so many subjects, all intimately connected with human
conduct in private life as well as in affairs of public import. And there
were Catholics everywhere--among the rulers of the world and its leading
statesmen, no less than in all classes and grades of society. Such now
could have no excuse for favoring opinions which were so distinctly
condemned by that authority which they all recognized as the highest upon
earth. Nevertheless, whatever impression the clear teaching of the
"Syllabus," in regard to the church and her rights, civil society, and
both natural and Christian morality, was destined, in time, to produce,
but little disposition was shown to be guided by it at the outset. There
was all but a universal clamor that the church had pronounced a divorce
between modern society and the spiritual order. Nor could it be otherwise,
so long as the former held principles which were essentially incompatible
with the latter. Neither could reconciliation be easily or speedily
brought about. The principles which religion condemned were in the
ascendant. The existing civil law of all European nations was founded on
them. There was no government that had not adopted them and shown itself
inclined to be entirely guided by them. The formal condemnation of the
cherished ideas of the age was as a thunderbolt hurled against the social
elements of the day. But why disturb their peace? They had no peace. They
were already disc