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The opposing bishops did in like manner. All of them, not excepting Strossmayer, Bishop of Sirmium, who was the most eloquent orator of the minority in the council, and who appeared to hesitate longer than the rest, ended by promulgating all the decrees of the council in their respective dioceses. This is more than could be said of Nicea, Chalcedon and Constantinople.
The Ausgleich between Austria and Hungary and Hungary and Croatia opened in 1868 a period which ended in 1905 it was a period, on the one hand of the greatest decay and decomposition in the political life of the Jugo-Slavs, and, on the other, of the greatest literary and intellectual unity as shaped by Bishop Strossmayer and Peter II and Nicholas of Montenegro.
Bishop Strossmayer opposed the dogma of Papal Infallibility with a sincerity, obstinacy and eloquence which can be compared only with the spirit of the "golden age" of Christian history. In a letter to an old Catholic friend, he wrote: "It is nonsense to say that the Popes cannot live without these miserable rags called temporary possessions." Is this not true apostolic language?
Bishop Strossmayer and the Slovene, Croat, and Serb academies, matica, and learned societies, as well as men of literature, spoke, wrote, and pleaded for unity in this period, in vain.
These revolutions gave light and air to the Roman Church. Either the official books admit it, or they do not. No matter; the living Church admits it. She has built monuments to the prophets whom she killed or persecuted. No one is without a glorious monument neither Huss nor Savonarola, neither Bruno nor Hieronymus of Prague, neither Trubar nor Strossmayer.
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