fronts the dissolution and spiritual decay of
Protestantism with the Papacy. But in order to complete the contrast,
and give force to the vindication, it was requisite that the true
function and character of the Holy See should not be concealed from the
unpractised vision of strangers by the mask of that system of government
which has grown up around it in modern times. The importance of this
violent disruption of the two authorities consists in the state of
religion throughout the world. Its cause lies in the deficiences of the
temporal power; its end in the mission of the spiritual.

The interruption of the temporal sovereignty is the only way we can
discern in which these deficiences can be remedied and these ends
obtained. But this interruption cannot be prolonged. In an age in which
the State throughout the Continent is absolute, and tolerates no
immunities; when corporations have therefore less freedom than
individuals, and the disposition to restrict their action increases in
proportion to their power, the Pope cannot be independent as a subject.
He must, therefore, be a sovereign, the free ruler of an actual
territory, protected by international law and a European guarantee. The
restoration consequently is necessary, though not as an immediate
consequence of the revolution. In this revolutionary age the protection
of the Catholic Powers is required against outward attack. They must
also be our security that no disaffection is provoked within; that there
shall be no recurrence of the dilemma between the right of insurrection
against an arbitrary government and the duty of obedience to the Pope;
and that civil society shall not again be convulsed, nor the pillars of
law and order throughout Europe shaken, by a revolution against the
Church, of which, in the present instance, the conservative powers share
the blame, and have already felt the consequences.

In the earnest and impressive language of the conclusion, in which
Doellinger conveys the warnings which all Transalpine Catholicism owes to
its Head as an Italian sovereign, it seems to us that something more
definite is intended than the expression of the wish, which almost every
Catholic feels, to receive the Pope in his own country. The anxiety for
his freedom which would be felt if he took refuge in France, would be
almost equally justified by his presence in Austria. A residence in an
exclusively Catholic country, such as Spain, would be contrary to the
wh