e uses the other as an engine for the accomplishment of its ends.

INTENTIONS OF THE POPE. But this dual system approaches its close. To
the northern nations, less imaginative and less superstitious, it had
long ago become intolerable; they rejected it summarily at the epoch of
the Reformation, notwithstanding the protestations and pretensions
of Rome, Russia, happier than the rest, has never acknowledged the
influence of any foreign spiritual power. She gloried in her attachment
to the ancient Greek rite, and saw in the papacy nothing more than a
troublesome dissenter from the primitive faith. In America the temporal
and the spiritual have been absolutely divorced--the latter is not
permitted to have any thing to do with affairs of state, though in all
other respects liberty is conceded to it. The condition of the New
World also satisfies us that both forms of Christianity, Catholic and
Protestant, have lost their expansive power; neither can pass beyond its
long-established boundary-line--the Catholic republics remain Catholic,
the Protestant Protestant. And among the latter the disposition to
sectarian isolation is disappearing; persons of different denominations
consort without hesitation together. They gather their current opinions
from newspapers, not from the Church.

Pius IX., in the movements we have been considering, has had two objects
in view: 1. The more thorough centralization of the papacy, with a
spiritual autocrat assuming the prerogatives of God at its head; 2.
Control over the intellectual development of the nations professing
Christianity.

The logical consequence of the former of these is political
intervention. He insists that in all cases the temporal must subordinate
itself to the spiritual power; all laws inconsistent with the interests
of the Church must be repealed. They are not binding on the faithful.
In the preceding pages I have briefly related some of the complications
that have already occurred in the attempt to maintain this policy.

THE SYLLABUS. I now come to the consideration of the manner in which the
papacy proposes to establish its intellectual control; how it defines
its relation to its antagonist, Science, and, seeking a restoration
of the mediaeval condition, opposes modern civilization, and denounces
modern society.

The Encyclical and Syllabus present the principles which it was the
object of the Vatican Council to carry into practical effect. The
Syllabus stigmatizes pa