Again, when sovereignty is in dispute, as after the emancipation of the Spanish colonies, he does without it, in spite of the opposition of the mother-country, and, "without putting himself in relation with the new governments,[5209] he, acting for himself, "that he may put an end to the widowhood of the Churches," appoints bishops, assigns them a provisional regime in anticipation of the epoch when, in concert with better founded governments, he will decree their definitive regime.

In this way, all the great existing churches of the Catholic universe are the work of the Pope, his latest work, his own creation attested by a positive act of contiguous date, and of which the souvenir is vivid: he has not recognized them--he has made them; he has given them their external form and their internal structure; no one of them can look within itself without finding in its laws the fresh imprint of the sovereign hand which has fashioned it; none of them can assert or even believe itself legitimate without declaring the superior authority to be legitimate which has just endowed it with life and being.

The last step, the greatest of all, above the terrestrial and practical order of things, in speculative theology, in the revelation of the supernatural, in the definition of things that are divine: the Pope, the better to prove his autocracy, in 1854, decrees, solely, of his own accord, a new dogma, the immaculate conception of the Virgin, and he is careful to note that he does it without the concurrence of the bishops; they were on hand, but they neither deliberated nor decided.[5210] Thus arise durable powers, spiritual or temporal, little by little, through the uninterrupted and uncontested series of their acts; from 1791 to 1870 all ecclesiastical precedents, one added to another, became consolidated, one through the other and through their mass; story after story, steadily ascending and converging to raise the Pope higher still, until at last, on the summit of the edifice, the Holy See becomes the keystone of the arch, the omnipotence of fact being completed by omnipotence of right.
Meanwhile Catholic opinion came to the aid of pontifical opinion, and, in France, the clergy spontaneously became ultramontane because there was no longer any motive for remaining Gallican.

Since the Revolution, the Concordat and the Organic Articles, all the sources which maintained in it a national as well as particularist spirit, had dried up; in ceased being a distinct, proprietary and favored body; its members are no longer leagued together by the community of a temporal interest, by the need of defending their privileges, by the faculty of acting in concert, by the right of holding periodical assemblies; they are no longer, as formerly, attached to the civil power by great social and legal advantages, by their honorable priority in lay society, by their immunities from taxation, by the presence and influence of their bishops in the provincial parliaments, by the noble origin and magnificent endowments of nearly all their prelates, by the repressive support which the secular arm lent to the church against dissenters and free-thinkers, by the immemorial legislation and customs which, erecting Catholicism into a State religion, imposed the Catholic faith on the monarch, not alone in his quality of a private individual and to fix his personal belief, but again in his quality of public magistrate, to influence his policy and to share in his government.

This last article is capital, and out of its abrogation the rest follows: at this turn of the road the French clergy is thrown off the Gallican track, every step it takes after this being on the way to Rome.