itself.

While the voice of the bishops grew louder in praise of the Roman
designs, the Bavarian Government consulted the universities, and
elicited from the majority of the Munich faculty an opinion that the
dogma of infallibility would be attended with serious danger to society.
The author of the Bohemian pamphlet affirmed that it had not the
conditions which would enable it ever to become the object of a valid
definition. Janus compared the primacy, as it was known to the Fathers
of the Church, with the ultramontane ideal, and traced the process of
transformation through a long series of forgeries. Maret published his
book some weeks after Janus and the Reform. It had been revised by
several French bishops and divines, and was to serve as a vindication of
the Sorbonne and the Gallicans, and as the manifesto of men who were to
be present at the Council. It had not the merit of novelty or the fault
of innovation, but renewed with as little offence as possible the
language of the old French school.[373] While Janus treated
infallibility as the critical symptom of an ancient disease, Maret
restricted his argument to what was directly involved in the defence of
the Gallican position. Janus held that the doctrine was so firmly rooted
and so widely supported in the existing constitution of the Church, that
much must be modified before a genuine OEcumenical Council could be
celebrated. Maret clung to the belief that the real voice of the Church
would make itself heard at the Vatican. In direct contradiction with
Janus, he kept before him the one practical object, to gain assent by
making his views acceptable even to the unlearned.

At the last moment a tract appeared which has been universally
attributed to Doellinger, which examined the evidences relied on by the
infallibilists, and stated briefly the case against them. It pointed to
the inference that their theory is not merely founded on an illogical
and uncritical habit, but on unremitting dishonesty in the use of texts.
This was coming near the secret of the whole controversy, and the point
that made the interference of the Powers appear the only availing
resource. For the sentiment on which infallibility is founded could not
be reached by argument, the weapon of human reason, but resided in
conclusions transcending evidence, and was the inaccessible postulate
rather than a demonstrable consequence of a system of religious faith.
The two doctrines opposed, but never m