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sacred Scriptures," "opposed to the true faith," and "false and absurd in theology and philosophy"--to say that such declarations are "provisory" is to say that the truth held by the Church is not immutable; from this, then, the apologists retreated.(79) (79) This argument also seems to have been foisted upon the world by the wily Monsignor Marini. Still another contention was made, in some respects more curious than any other: it was, mainly, that Galileo "was no more a victim of Catholics than of Protestants; for they more than the Catholic theologians impelled the Pope to the action taken."(80) (80) See the Rev. A. M. Kirsch on Professor Huxley and Evolution, in The American Catholic Quarterly, October, 1877. The article is, as a whole, remarkably fair-minded, and in the main, just, as to the Protestant attitude, and as to the causes underlying the whole action against Galileo. But if Protestantism could force the papal hand in a matter of this magnitude, involving vast questions of belief and far-reaching questions of policy, what becomes of "inerrancy"--of special protection and guidance of the papal authority in matters of faith? While this retreat from position to position was going on, there was a constant discharge of small-arms, in the shape of innuendoes, hints, and sophistries: every effort was made to blacken Galileo's private character: the irregularities of his early life were dragged forth, and stress was even laid upon breaches of etiquette; but this succeeded so poorly that even as far back as 1850 it was thought necessary to cover the retreat by some more careful strategy. This new strategy is instructive. The original documents of the Galileo