The Pope has only one conscience, and neither majority nor universality of votes and suffrages would ever lead him to sanction that which is contrary to morality, to justice, to equity, and to the well understood interests of his subjects and of the flock. The Pope can say with truth, "Although all, not I"; and on this account the eyes and the hearts of all in the world who hate fictions and impostures, and who love truth and rectitude, are turned to the Pope thus reigning and governing (p. 312).
We make no attempt to inquire how many consciences a Pope may have. The _Civiltá_ contends that he cannot have more than one. We have heard Romans contend that one is above the number. Liverani (p. 140), alluding with much personal respect to Father Mignardi, the Jesuit confessor of Cardinal Antonelli, who, though not Pope, had much to do with the perfect model of government above commended, evidently thinks that a director of Antonelli's conscience held a sinecure. He asserts that no one knew that his Eminence had a conscience till April 2, 1860, when he declared the fact in a despatch to Count Cavour! And this is the language of a prelate!
The more distant prelates were already bidding their flocks farewell. The Bishop of Montreal, in doing so, cited the example of the valorous Canadian youths, who had enrolled themselves among the zouaves to defend the Pope at the cost of their blood, exhorting his clergy with similar courage to contend against the errors pointed out by the Pope.[148] From Jerusalem five priests wrote to announce that they would commence a concert of prayer, on the slopes of Calvary: 1. For the happy result of the Council; 2. For the union of the Oriental schismatics; 3. For the conversion of erring priests. At the same time that it announces this fact, the _Civiltá_, quoting from the _Tablet_, says that in Russia, "under the appearance of _external unity_, there is great division of religious sects"; and that there is some desire for union with Rome.[149]
In June 1869 the Catholics of Coblentz presented an address to the Bishop of Trêves, protesting against the innovations proposed by the _Civiltá Cattolica_, and suggesting reforms in a spirit contrary to that of the Syllabus. Great interest was excited by the warm adhesion of Count Montalembert to the address. His services, both to the spiritual and temporal power, had been conspicuous. He was now in the grip of a mortal disease. France will always respect his piety and his genius, but she will increasingly have cause to deplore the direction of his influence, as the slow but sure results of priestly power in education develop themselves.