proposition 5. Though collegiality was an idea most of the bishops had never heard of before, they had experienced collegiality at the Council itself, and this experience had convinced them of the validity of the idea. Chapter 3: The People of God Some of the ideas developed in the chapter were: baptism as the basis for the participation of Christians in Christ's mission as priest, prophetic and king; the sensus fidelium (the “sense of the faithful”) the sanctification of Christians can occur even through their secular pursuits; infallibility as a charism of the whole People of God, and not just of the bishops and Pope. The conservatives said the chapter minimized the difference between laity and clergy, and embraced the Protestant idea of the priesthood of all baptized, when in fact it was only a metaphor. Chapter 4: The Universal Call to Holiness Unlike the previous version that focused on the call to holiness of members of religious orders, this new version began with the idea that all Christians were called to holiness and it is only after this that the religious life was described as one way of achieving holiness. Schema on the Virgin Mary This schema produced by the preparatory theological commission was in line with traditional Catholic doctrine: it reasserted the importance of Marian devotion (against those who thought Marian piety was excessive), her perpetual virginity (against those who questioned this), her universal mediation and her central role in redemption (though not the claim that she was co-redeemer). The reformers thought the schema on Mary should be a chapter of the schema on the Church. The conservatives wanted it to remain separate in order to stress her importance. The vote on 29 October was surprisingly close: the proposal to move the schema on Mary into the schema on the Church won by only 40 votes. Schema on Bishops and the Governance of Dioceses This was a relatively short document that dealt with practical matters: the relationship of diocesan bishops to the Curia, to their priests and to religious orders; the role of auxiliary bishops; the division or amalgamation of dioceses; national bishops' conferences. The theology underpinning the schema was traditional: stress on the primacy of the pope; episcopal authority as a concession by the pope; and of course, nothing about collegiality. This became the main argument of the reformers in favour of having the schema rewritten. Some