e Conception. To that large class of minds,
who believe in Christianity, after our manner,--in the particular
temper, spirit, and light (whatever word is used) in which Catholics
believe it--there is no burden at all in holding that the Blessed
Virgin was conceived without original sin; indeed, it is a simple
fact to say, that Catholics have not come to believe it because it is
defined, but it was defined because they believed it.

So far from the definition in 1854 being a tyrannical infliction on
the Catholic world, it was received everywhere on its promulgation
with the greatest enthusiasm. It was in consequence of the unanimous
petition, presented from all parts to the holy see, in behalf of a
declaration that the doctrine was apostolic, that it was declared so
to be. I never heard of one Catholic having difficulties in receiving
it, whose faith on other grounds was not already suspicious. Of
course there were grave and good men, who were made anxious by the
doubt whether it could be proved apostolical either by Scripture or
tradition, and who accordingly, though believing it themselves, did
not see how it could be defined by authority; but this is another
matter. The point in question is, whether the doctrine is a burden.
I believe it to be none. So far from it being so, I sincerely think
that St. Bernard and St. Thomas, who scrupled at it in their day, had
they lived into this, would have rejoiced to accept it for its own
sake. Their difficulty, as I view it, consisted in matters of words,
ideas, and arguments. They thought the doctrine inconsistent with
other doctrines; and those who defended it in that age had not that
precision in their view of it, which has been given to it by means of
the long controversy of the centuries which followed. And hence the
difference of opinion, and the controversy.

Now the instance which I have been taking suggests another remark;
the number of those (so called) new doctrines will not oppress us,
if it takes eight centuries to promulgate even one of them. Such is
about the length of time through which the preparation has been
carried on for the definition of the Immaculate Conception. This of
course is an extraordinary case; but it is difficult to say what is
ordinary, considering how few are the formal occasions on which the
voice of infallibility has been solemnly lifted up. It is to the
Pope in ecumenical council that we look, as to the normal seat of
infallibility: now the