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Page 16
* * * * *
5. Before proceeding further, it may be well here to draw a
distinction between the Pope, considered as the _supreme_ ruler, and
the Pope, considered as the _infallible_ ruler. The reigning Pontiff,
whosoever he may be, is always the Supreme Ruler, the Head of the
Church, and the Vicar of Christ; but he is not, on all occasions, nor
under all circumstances, the infallible ruler.
To guard against any mistake as to the meaning of our words, let us
explain that infallibility is a gift, but not a gift that the Pope
exercises every day, nor on every occasion, nor in addressing
individuals, nor public audiences, nor is it a prerogative that can be
invoked, except under special and indeed we may certainly add, very
exceptional circumstances. And further--unlike other powers--it can
never be delegated to another. The Pope himself is Infallible, but he
cannot transfer nor communicate his Infallibility, even temporarily or
for some special given occasion, to anyone else who may, in other
respects, represent him, such as a Legate, Ambassador, or Nuncio.
"Neither in conversation," writes the theologian Billuart, "nor in
discussion, nor in interpreting Scripture or the Fathers, nor in
consulting, nor in giving his reasons for the point which he has
defined, nor in answering letters, nor in private deliberations,
supposing he is setting forth his own opinion, is the Pope
infallible." He is not infallible as a theologian, or as a priest, or
a Bishop, or a temporal ruler, or a judge, or a legislator, or in his
political views, or even in the government of the Church: but only
when he teaches the Faithful throughout the world, _ex cathedr�_, in
matters of faith or of morals, that is to say, in matters relating to
revealed truth, or to principles of moral conduct.
"It in no way depends upon the caprice of the Pope, or upon his good
pleasure, to make such and such a doctrine the object of a dogmatic
definition. He is tied up and limited to the divine revelation, and to
the truths which that revelation contains. He is tied up and limited
by the Creeds, already in existence, and by the preceding definitions
of the Church. He is tied up and limited by the divine law and by the
constitution of the Church. Lastly, he is tied up and limited by that
doctrine, divinely revealed, which affirms that, alongside religious
society, there is civil society, that alongside the Ecclesiastical
Hierarchy, there is the power of temporal magistrates, invested, in
their own domain, with a full sovereignty, and to whom we owe in
conscience obedience and respect in all things morally permitted, and
belonging to the domain of civil society."[8]
Further, a definition of divine faith must be drawn from the Apostolic
deposit of doctrine, in order that it may be considered an exercise of
infallibility, whether in Pope or Council. Similarly, a precept of
morals, if it is to be accepted as from an infallible voice, must be
drawn from the moral law, that primary revelation to us from God. The
Pope has no power over the Moral Law, except to assert it, to
interpret it and to enforce it.
6. From this, it is at once realised how restricted, after all, is the
infallible power of the Pope, in spite of the alarm its definition
excited in the Protestant camp, in 1870.
Still, it must be clearly understood that whether speaking _ex
cathedr�_ or not, the Pope is always the Vicar of Christ and the
divinely appointed Head of His Church, and that we, as dutiful
children, are bound both to listen to him with the utmost attention
and respect, and to show him ready and heartfelt obedience. Anyone who
should limit his submission to the Pope's infallible utterances is
truly a rebel at heart, and no true Catholic.
The Holy Scripture is far from contemplating the exceptional cases of
infallible definitions when it lays down the command: "Remember them,
who have the rule over you, who have spoken unto you the word of God,
whose faith follow". And, "_obey_ them that have the rule over you,
and _submit_ yourselves, for they watch for your souls, as they that
must give account, that they may do it with joy, and not with grief".
The margin in the Protestant Version (observes Cardinal Newman) reads
"those who are your _guides_," and the word may also be translated
"leaders". Well, whether as rulers or as guides and leaders, whichever
word be right, they are to be _obeyed_.
7. From this it is evident enough that assent is of two kinds. There
is firstly the assent of Divine Faith; and secondly there is the
assent of religious obedience. Neither can be dispensed with. Both are
binding. All we affirm is that the one is not the other, and that the
first must not be confused with the last. A special kind of assent,
that is to say, the _assent of Divine Faith_ must be given to all
those doctrines which are proposed to us by the infallible voice of
the Church, as taught by Our Lord or the Apostles, and as contained in
the original deposit [_fidei Depositum_]. They comprise (_a_) all
things whatever which God has directly revealed; and (_b_) whatever
truth such revelation implicitly contains.
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