infallibility is the Revelation, or Word, of God; indirect object is whatsoever is necessary for its position or defence, and whatsoever is contrarito the Word of God, that is, to faith and morals. e Church having a divine office to condemn er ́s in faith and morals, has therefore an infallible sistance in discerning and in proscribing false ilosophies and false science.*. Under this head. mes the condemnation of heretical texts, such as e Three Chapters proscribed in the Fifth Council, e "Augustinus" of Jansenius, and the like; and so censures, both greater and less, those, for inance, of heresy and of error, because of their ontrariety to faith; those also of temerity, scandal, nd the like, because of their contrariety to morals t least.

2. It is therefore evident that the doctrinal auority of the Church is not confined to matters of evelation, but extends also to positive truths which re not revealed, whensoever the doctrinal authorty of the Church cannot be duly exercised in the romulgation, explanation, and defence of revelaion without judging and pronouncing on such natters and truths. This will be clear from the ollowing propositions:

(1.) First, the doctrinal authority of the Church is infallible in all matters and truths which are necessary to the custody of the Depositum.

* Porro Ecclesia, quæ una cum apostolico munere docendi, mandatum accepit fidei depositum custodiendi, jus etium et officium divinitus habet falsi nominis scientiam proscribendi, ne quis decipiatur per philosophiam, et inanem fallaciam (Coloss. ii. 8.)—Constitutio Prima de Fide Catholica, cap. iv. De Fide et Ratione. Appendix, No. IV.

doubts concerning whatsoever relates to faith, whether speculative or practical.” *

Suarez says, "It is a Catholic truth, that the Pontiff defining ex cathedra is a rule of faith which cannot err, whensoever he proposes authoritatively anything to be believed of faith in the whole Church." +

And in his treaties "De Religione," tract ix. I. 3, c. 4, n. 5, speaking of the Bull of Gregory XIII., "Ascendente Domino," by which it is declared that simple vows constitute a true religious state, he says that the truth of this definition is "altogether infallible, so that it cannot be denied without error. The reason is, because the sentence of the Pontiff in things which pertain to doctrine contains infallible certainty by the institution and promise of Christ, I have prayed for thee.'". Afterwards he adds, "The providence of Christ our Lord over His Church would be greatly diminished if He should permit His Vicar, in deciding such questions ex cathedra, to fall into error."

"Oportet enim in Ecclesia ponere unum caput, ad quod pertinet declarare illa quæ sunt dubia circa quæcumque ad fidem pertinentia, sive sint speculativa sive agibilia."-Summa Theol. p. iii. tit. 22, c. 3.

"Veritas Catholica est Pontificem definientem ex cathedra esse regulam fidei, quæ errare non potest quando aliquid authentice proponit toti Ecclesiæ, tanquam de fide credendum."-Suarez, De Fide, disp. v. sec. 8, tom. xiii. p. 94. Mentz, 1622.

"Omnino infallibilem, ita ut sine errore in fide negari non possit. Ratio est, quia sententia Pontificis in his quæ ad doctrinam pertinent, infallibilem continet certitudinem ex Christi institutione et permissione: Ego rogavi pro te.' . . . Valde autem diminuta fuisset Christi Domini providentia circa suam Ecclesiam si in decidendis talibus quæstionibus ex cathedra Vicarium suum labi permitteret."-Id. De Religione Soc. Jesu, lib. iii. c. 4, n. 5, tom. xvii. p. 427.

...

Melchior Canus says, "The Roman Pontiff succeeds by Divine right to Peter both in firmness of faith and in deciding controversies of religion;" and again, “The Roman Pontiff in ending controversies of faith cannot err.' "'*

S. Alphonsus affirms, "When the Pope speaks as universal Doctor, ex cathedra, that is, by the supreme authority to teach the Church, delivered to Peter, in deciding controversies of faith and morals, he is altogether infallible.”+

Hervæus says, "The authority of declaring doubtful points in such matters belongs to the Pope, that is, in things pertaining to the natural or divine law;" and afterwards he adds, "That his declaration ought to be held as true, so that it is not lawful to hold or to opine the contrary."+

Gregory de Valentia adds, "In him, whom the whole church is bound to obey in those things which pertain to the spiritual health of the soul, whether they concern faith or morals, there is infallible authority for the judging questions of faith.” Again: "Christ willed that after the death of Peter,

*"Romanus Pontifex Petro et en fidei firmitate et in componendis religionis controversiis divino jure succedit. Romanus Pontifex in fidei controversiis finiendis errare non potest."-Melchoir Canus, De loc. Theol. lib. vi. c. 4 and 7.

"Quum Papa loquitur tanquam Doctor universalis ex cathedra, nempe ex potestate suprema tradita Petro docendi Ecclesiam in controversiis fidei et morum decernendis, est omnino infallibilis.-S. Alphons. Ligg. Opp. tom, i. lib. 1. tract. 2, p. 135. Mechlin, 1845.

"Ad Papam pertinet auctoritas declarandi dubia in talibus, hoc est, in pertinentibus ad jus naturale vel divinum," &c.-De pot. Papæ, ii. col. 4. . . . “Quod declaratio sua debeat haberi ut vera ita quod non liceat oppositum tenere vel opinari."-De Potest. Papali, apud S. Anton. Roccab. Bibl. Pontif. tom. v. p. 66

the traditionary expression of the object of the infallibility of the Church.

It is clear that these phrases are all equivalent. They are more or less explicit, but they contain the same ultimate meaning, namely, that the Church has an infallible guidance in treating of all matters of faith, morals, piety, and the general good of the Church.

The object of infallibility, then, is the whole revealed Word of God, and all that is so in contact with revealed truth, that without treating of it, the Word of God could not be guarded, expounded, and defended. As, for instance, in declaring the Canon and authenticity and true interpretation of Holy Scripture, and the like.

Further, it is clear that the Church has an infallible guidance, not only in all matters that are revealed, but also in all matters which are opposed to revelation. For the Church could not discharge its office as the Teacher of all nations, unless it were able with infallible certainty to proscribe doctrines at variance with the word of God.

From this, again, it follows that the direct object

tifex ad doctrinæ controversias finiendas erroresque exterminandos fidelium proposuit, tanquam a Deo revelata et credende ex fide Cæterum, quoniam Pastorem suum semper audire tenetur Ecclesia, et Ecclesiam divina Scriptura absolute prædicat esse columnam et firmamentum veritatis (1 Tim. iii.), ideoque nunquam errare tota po test; dubium esse non debet quin in aliis quoque rebus omnibus asserendis, quæ ad pietatem spectent, et Ecclesiam totam concernent,infallibilis sit Pontificis auctoritas. Neque sane arbitror, hoc absque errore negari posse. Quæ sane certitudo iisdem illis Dei promis sionibus nititur ex quibus compertum habemus nunquam esse futurum ut universa Ecclesia in rebus religionis fallatur."-Ibid s. 40, p. 306.

of infallibility is the Revelation, or Word, of God; the indirect object is whatsoever is necessary for its exposition or defence, and whatsoever is contrariant to the Word of God, that is, to faith and morals. The Church having a divine office to condemn errors in faith and morals, has therefore an infallible assistance in discerning and in proscribing false philosophies and false science.*. Under this head comes the condemnation of heretical texts, such as the Three Chapters proscribed in the Fifth Council, the "Augustinus" of Jansenius, and the like; and also censures, both greater and less, those, for instance, of heresy and of error, because of their contrariety to faith; those also of temerity, scandal, and the like, because of their contrariety to morals at least.

2. It is therefore evident that the doctrinal authority of the Church is not confined to matters of revelation, but extends also to positive truths which are not revealed, whensoever the doctrinal authority of the Church cannot be duly exercised in the promulgation, explanation, and defence of revelation without judging and pronouncing on such matters and truths. This will be clear from the following propositions:

(1.) First, the doctrinal authority of the Church is infallible in all matters and truths which are necessary to the custody of the Depositum.

* Porro Ecclesia, quæ una cum apostolico munere docendi, mandatum accepit fidei depositum custodiendi, jus etium et officium divinitus habet falsi nominis scientiam proscribendi, ne quis decipiatur per philosophiam, et inanem fallaciam (Coloss. ii. 8.)-Constitutio Prima de Fide Catholica, cap. iv. De Fide et Ratione. Appendix, No. IV.