"It is pleasant to human pride and independence to be a little G.o.d, having but oneself for an authority, and a light, and a law to oneself. But does this or does it not contradict the fact that we are dependent beings, and that the Lord, He is G.o.d? This spirit of independence, with self-sufficiency for its basis, and rebellion for its act, is _just what_ Sacred Scripture ascribes to Satan" (p. 230).

True. And it is just the reverse of the disposition that Christ demands from all who wish to enter into His One Fold: for He declares with startling clearness that "unless we become as little children"

(_i.e._, docile, submissive, trustful, etc.) "we shall not enter into the Kingdom of heaven," which is His Church.

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 circ.u.mstances, 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 circ.u.mstances. 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, Amba.s.sador, 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 cathedra_, 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 const.i.tution 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 G.o.d. The Pope has no power over the Moral Law, except to a.s.sert 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 cathedra_ 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 G.o.d, 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 a.s.sent is of two kinds. There is firstly the a.s.sent of Divine Faith; and secondly there is the a.s.sent 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 a.s.sent, that is to say, the _a.s.sent 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 G.o.d has directly revealed; and (_b_) whatever truth such revelation implicitly contains.

These implicit truths are deduced from the original revelation, very much as any other consequence from its premisses. For example. It is a truth directly revealed, that the _Holy Ghost is G.o.d_. But, since G.o.d is to be adored: the further proposition:--_the Holy Ghost is to be adored_; is also contained, though only implicitly, in revelation; and is therefore, equally, of faith. So again; that Christ is man, is a fact of revelation; but the further proposition--Christ has a true body--though not explicitly stated, is implicitly affirmed in the first proposition. All consequences, such as the above, which are seen immediately and evidently to be contained in the words of revelation, must be accepted as of faith. Other consequences, which are equally contained in the original deposit, but which are not so readily detected and deduced, _must be explicitly_ accepted as of faith, only so soon as the Church has publicly and authoritatively declared them to be so contained; but not before. Thus, to take an ill.u.s.tration, the Immaculate Conception of the Blessed Virgin is a fact contained from the beginning, implicitly locked up, as it were, in the deposit of faith, left by the Apostles. Were it not so it never could have been defined; for the Church does not invent doctrines. She only transmits them. Yet, this doctrine is not so clearly and so self-evidently included, and lies not so luminously and unmistakably on the very surface of revelation as to be at once perceptible to all. Hence, before its actual definition, a Catholic might deny it, or suspend his judgment, without censure; whereas, to do either the one or the other, after the Church has solemnly declared the doctrine to be contained in the teaching of Christ and the Apostles, would be nothing short of heresy.

"The Infallibility, whether of the Church or of the Pope," says Cardinal Newman, "acts princ.i.p.ally or solely in two channels, (_a_) in direct statement of truth, and (_b_) in the condemnation of error. The former takes the shape of doctrinal definitions, the latter stigmatises propositions as 'heretical,' 'next to heresy,'

'erroneous,' and the like" (p. 136).

The gift of Infallibility, observes Cardinal Manning, "extends _directly_ to the whole matter of divine truth, and _indirectly_ to all truths which, though not revealed, are in such contact with revelation that the deposit of faith and morals cannot be guarded, expounded, and defended, without an infallible discernment of such unrevealed truths" (_Vatican Decrees_, p. 167).

8. To sum up: Persons who refuse to a.s.sent to doctrines which they know to be directly revealed and defined, or which are universally held by the Church as of Catholic Faith, become by that very act guilty of heresy, and cut themselves adrift from the mystical Body of Christ, and are no longer His members. If, on the other hand, their a.s.sent is refused only to doctrines closely connected with these dogmatic utterances, and which, as such, are proposed for their acceptance, they become guilty, if not of actual heresy, then of something perilously akin to it, and are, at all events, guilty of serious sin.

We may observe, in conclusion, that the Infallibility of Pontifical definitions, as Father Humphrey so pertinently reminds us, does not depend upon the reigning Pontiff's possession of any real knowledge of ancient Church history or theology, or philosophy or science, but _simply_ and solely upon the a.s.sistance of G.o.d the Holy Ghost, guaranteed to him in his exercise of his function of Chief Pastor, in feeding with divine doctrine the entire flock of G.o.d. Our Anglican friends seem penetrated with the utterly false notion of justification by scholarship alone; which is as untrue as it is unscriptural.

Indeed, their justification by scholarship is likely to lead to very undesirable and deplorable results.

In the foregoing chapter we have considered especially the Pope's Infallible authority, and the a.s.sent and obedience due to it. In our next it remains for us to consider the proper att.i.tude of a loyal Catholic towards the Sovereign Pontiff as the supreme ruler and governor of the Church of G.o.d, even when not speaking _ex cathedra_.

FOOTNOTES:

[Footnote 7: The word _soma_, observes Mgr. Capel, is never used in Greek to express _mere_ a.s.sociation or aggregation (_Catholic_, p.

13).]

[Footnote 8: From a Pastoral of the Swiss Bishops, which _received the Pope's approbation_.]

CHAPTER VI.

THE POPE'S ORDINARY AUTHORITY.

1. When the Holy Father speaks _ex cathedra_, and defines any doctrine concerning Faith or Morals, we are bound to receive his teaching with the a.s.sent of divine faith: and cannot refuse obedience, without being guilty of heresy. By one such wilful act of disobedience we cease to be members of the Church of G.o.d, and must be cla.s.sed with heathens and publicans: "Who will not hear the Church, let him be to thee as the heathen and the publican" (Matt, xviii. 17).

But the Holy Father rarely exercises his prerogative of Infallibility, and therefore the occasions of these special professions of faith occur but seldom--not once, perhaps, during the course of many years.

2. What then, it may be asked, is the proper att.i.tude of a Catholic towards the Pope, at ordinary times?

For a proper understanding of the answer, it may be well to remind the general reader, that the law of G.o.d enjoins obedience to all lawfully const.i.tuted authority; whether ecclesiastical or civil, and whether Infallible or not: further that the Pope, whether speaking _ex cathedra_ or not, is always our lawful superior in all matters appertaining to religion, not only as regards faith and morals, but also as regards ecclesiastical order and discipline. His jurisdiction, or authority to command in these matters, is supreme and universal, and carries with it a corresponding right to be obeyed. He is the immediate and supreme representative of G.o.d upon earth; and has been placed in that position by G.o.d Himself. And since the Primacy is neither in whole, nor even in part of human derivation, but comes directly and immediately from Christ, no man or number of men, whether kings or princes or individual Bishops, nor even a whole Council of Bishops, have any warranty or right to command him in religious or ecclesiastical concerns.[9] The Council of Florence declares that: "To him, in Blessed Peter, was delivered by Our Lord Jesus Christ the full power of ruling and governing the Universal Church". Now this "full power" accorded by Christ cannot be limited except by the authority of Christ. Though the Pope is not the Sovereign of all the faithful in the _temporal_ order, he is the Sovereign of all Christians in the _spiritual_ order. If then--and this is admitted by all--we are bound in conscience to obey our temporal sovereign and magistrates and masters, and must submit to the laws of the country, so long as they do not conflict with higher and superior laws, such as the Natural Law and the Revealed Law, with still greater reason are we bound to obey our spiritual Sovereign and the laws and regulations of the Church.

3. To object that the Pope may possibly make a mistake when not speaking _ex cathedra_ though true, is nothing to the point. For civil governments are far more liable to fail in this respect, and as a matter of fact, do frequently abuse their power and pa.s.s unjust laws, and sometimes command what is sinful,[10] yet that fact does not militate against the soundness of the _general_ proposition that lawful superiors are to be obeyed. Nor does it diminish the force of St. Peter's inspired words, in which he bids us be subject, for G.o.d's sake, "whether it be to the king, as excelling, or to governors as sent by him for the punishment of evil doers ... for such is the will of G.o.d" (Peter ii.). Nor does it detract from the truth and validity of St. Paul's still more emphatic words: "Let every soul be subject to higher powers; for there is no power but from G.o.d: and those that are ordained of G.o.d. Therefore he that resisteth the power, _resisteth the ordinance of G.o.d. And they that resist purchase to themselves d.a.m.nation_" (Rom. xiii.). And again, when writing to t.i.tus he says: "Admonish them to be subject to princes and powers, and to obey" (t.i.t.

iii. 1).

If the Apostles themselves thus command obedience to the State, even to a pagan Government, such as the Roman was at the time they wrote, it will scarcely be denied by any Christian that obedience is due to the Church, and to the ecclesiastical government, altogether apart from any question of infallibility. In fact, though both the civil government and the ecclesiastical government are from G.o.d, and though each is supreme within its own sphere; yet the authority in the case of the Church is directly and immediately from G.o.d, whereas in the case of the State, it is from G.o.d only mediately. This is why the form of government, in the case of the State, may vary. It may be at one time monarchical, and at another republican, and then oligarchic, and so forth, whereas the Church must ever be ruled by one Supreme Pontiff, and be monarchical in its form. Further, it is generally held that even when not speaking _ex cathedra_, "the Vicar of Christ is largely a.s.sisted by G.o.d in the fulfilment of his sublime office; that he receives great light and strength to do well the great work entrusted to him and imposed upon him, and that he is continually guided from above in the government of the Catholic Church." [Words of Father O'Reilly, S.J., quoted with approval by Cardinal Newman, p.

140.] And that supplies us with a special and an additional motive for prompt obedience.

"Two powers govern the world," wrote Pope Gelasius, to the Greek Emperor Anastasius, more than fourteen hundred years ago, "the spiritual authority of the Roman Pontiff, and the temporal power of kings". These two powers have for their end, one the spiritual happiness of man, here and hereafter, the other the temporal prosperity of society in the present world. So that, we may say, speaking generally, the Roman Pontiff has, in spiritual and ecclesiastical matters, the same authority that secular sovereigns and their Parliaments have in worldly and political matters. They command and issue laws not only as regards what is _necessary_ for the welfare of their subjects, but also as regards whatever is lawful and expedient. It is not contended that they never make a mistake. It is not a.s.serted that their ruling is necessarily, and in every particular, always wise and discreet, but even inexpedient orders, if not unjust, may be valid and binding, even though they might have been better non-issued. The principle to guide us is of practical simplicity. As regards both the Church and the State--each in its own order--the rule is that obedience is to be yielded. And, in doubtful cases the presumption is in favour of authority. If anything were ordered, which is _clearly seen_ to be contrary to, or incompatible with the Law of G.o.d, whether natural or revealed, then, of course, it would possess no binding force, for the Apostle warns us that--"We must obey G.o.d, rather than man"--but, so long as we remain in a state of uncertainty, we are bound to give a properly const.i.tuted authority the benefit of the doubt--and submit.

4. With these preliminary explanations and considerations to guide us in our interpretation, we will now give the solemn teaching on the subject, as laid down in the third chapter of the _Pastor aeternus_, drawn up and duly promulgated by the Ec.u.menical Council of the Vatican; and therefore of supreme authority.

"We teach and declare that the Roman Church, according to the disposition of the Lord, obtains the princedom of ordinary power over all the other Churches; and that this, the Roman Pontiff's power of jurisdiction, which is truly episcopal, is immediate; towards which (power) all the pastors and faithful, of whatever right and dignity, whether each separately or all collectively, are bound by the duty of hierarchical subordination and true obedience, not only in the things which pertain to faith and morals, but also in those which pertain to the _discipline and government_ (_regimen_) of the Church diffused through the whole world; so that, unity being preserved with the Roman Pontiff, as well of communion as of the profession of the same faith, the Church of Christ may be one flock under one pastor. This is the doctrine of Catholic truth, from which no one can deviate without loss of faith and salvation."

"We also teach and declare that the Roman Pontiff is the supreme judge of the faithful, and that in all causes belonging to ecclesiastical examination recourse can be had to his judgment: and that the judgment of the Apostolic See, than whose authority there is none greater, is not to be called in question, nor is it lawful for any one to judge its judgment. Therefore, those wander from the right path of truth who affirm that it is lawful to appeal from the judgments of the Roman Pontiffs to an Ec.u.menical Council, as to an authority superior to the Roman Pontiff."

"If any one, therefore, shall say that the Roman Pontiff has only the office of inspection or direction, but not full and supreme power of jurisdiction over the Universal Church, not only in the things which pertain to faith and morals, but also in those which pertain to the discipline and government of the Church diffused throughout the whole world, or that he has only the princ.i.p.al place (_potiores partes_), and not the whole plenitude of the supreme power, or that this, his power, is not ordinary and immediate, whether over all and each of the Churches, or over all and each of the pastors and faithful, let him be anathema!"

5. Since the Church is a perfect society, spread throughout the entire world, with one supreme ruler at its head, it follows that it must be endowed with all the means requisite for the carrying out of its mission. Christ was sent, by His Eternal Father, from Heaven with full powers. "All power is given me in heaven and in earth"; and these powers He handed on to His Church. "As the Father hath sent Me, so I also send you" (John xx. 21). Hence the Popes are, to use Scriptural phraseology, "amba.s.sadors for Christ; G.o.d, as it were, exhorting by them" (2 Cor. v. 20); and no Catholic dare contest their power or jurisdiction.

Indeed, it would have been hopelessly impossible to carry on the government of the Church and to maintain unity amongst its ever-increasing numbers, if there were no supreme authority ready to a.s.sert itself; to correct errors; to resist abuses; and to restrain those who might introduce dissensions and differences. Of this fact, the present deplorable chaotic state of the Anglican and other non-Catholic Churches offers us abundant and forcible ill.u.s.trations.

From the very first the One True Church has not only taught, but ruled; not only spoken, but acted. And when any of her subjects have proved obstreperous and disobedient, and stubborn in their resistance to her orders, she has invariably turned them out of her fold, so that they should not infect and contaminate the good and the loyal. It was in this sense that St. Paul, the inspired Apostle, in the very first century of the Christian era, instructed t.i.tus to construe and administer the law committed to his charge. After warning t.i.tus that there are "many vain talkers and deceivers," St. Paul commands him "to rebuke them sharply, that they may be sound in faith". He adds further: "These things speak, and exhort, and rebuke, _with all authority_". But this was not all. He was not only to decide who were the "vain talkers and deceivers". Nor was he simply "to exhort and rebuke them sharply, and with all authority," that they might become "sound in the faith," but if they persisted after the first and second admonition, he was also to reject them, and thrust them out of the Church, as heretics. "Reject a heretic, after the first and second admonition" (t.i.t. iii. 10). Now t.i.tus was neither an Apostle nor a Pope, but a simple Bishop. If then such were the powers invested in him, how much more fully still must this authority be inherent in the Vicar of Christ himself, who is the supreme head upon earth of the entire Church of G.o.d.

It is this prompt amputation of the diseased members, before the hideous canker has time to spread, that has kept the Church of G.o.d pure to this day, while heretical bodies have fallen into greater and greater spiritual decay. It is because she fearlessly and resolutely insists upon all her children accepting the truth, the whole truth, and nothing but the truth, that she presents to the world, century after century, with miraculous clearness and perspicuity, the Divine hall-mark of unity.

6. Outside the true Church of G.o.d there is no recognised voice strong enough to enforce any uniformity of belief. Though the Pope's authority was acknowledged throughout England for over one thousand years, yet at the time of the so-called Reformation, that Voice of G.o.d, speaking through Peter, was admitted no longer. Hence, as Cardinal Manning most truly observes: "The old forms of religious thought are now pa.s.sing away in England. The rejection of the Divine Voice has let in the flood of opinion; and opinion has generated scepticism; and scepticism has brought on contentions without end.

What seemed so solid once, is disintegrated. It is dissolving by the internal action of the principle from which it sprung. The critical unbelief of dogma has now reached to the foundation of Christianity, and to the veracity of Scripture. Such is the world the Catholic Church Sees before it at this day. The Anglicanism of the Reformation is _upon the rocks_, like some tall ship stranded upon the sh.o.r.e, and going to pieces, by its own weight and the steady action of the sea.

We have no need of playing the wreckers. It would be inhumanity to do so. G.o.d knows that the desires and prayers of Catholics are ever ascending that all that remains of Christianity in England may be preserved, unfolded and perfected into the whole circle of revealed truths, and the unmutilated revelation of the Faith.

"It is inevitable that if we speak plainly we must give pain and offence to those who will not admit the possibility that they are out of the Faith and the Church of Jesus Christ. But, if we do not speak plainly, woe unto us, for we shall betray our trust and our Master.

There is a day coming, when they who have softened down the truth, or have been silent, will have to give account. I had rather be thought harsh than be conscious of hiding the light which has been mercifully shown to me" (_Temp. Mission_, etc., p. 215).

It would be well if all Catholics took to heart these n.o.ble words of the great English Cardinal, who was himself once an Archdeacon in the Anglican Church. Real charity urges us to set forth the truth in all its nakedness and beauty. This must be done, even though it may sometimes give pain and cause irritation. If a man be walking in a trance towards the crumbling edge of some ghastly precipice, who--let me ask--acts with the greater charity, he who is afraid to interfere, and will calmly allow the somnambulist to walk on, till he fall over into the abyss; or he who will shout, and, if need be, roughly shake him from his fatal sleep, and so, perhaps, save him from destruction?

Surely, to allow a fellow-creature to follow a path of extreme danger, for fear of wounding his susceptibilities and incurring his anger, by candidly pointing out his peril, is the mark, not of a lover of his brethren, but rather of one who loves himself alone.

We will conclude with the warning of G.o.d, given through the inspired writer Ezekiel, the application of which, _positis ponendis_, is sufficiently plain: "When I say unto the wicked, Thou shall surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity, but his blood I will require at thy hand. Yet _if thou warn the wicked_, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity, but _thou hast delivered thy soul_" (Ezek. iii. 18).

_P.S._--Among the authors quoted in THE PURPOSE OF THE PAPACY may be mentioned the following, as being easily obtainable by English readers: Allnatt, Allies, Bonomelli, Capel, Castelplano, Dering, Deviver, Franzelin, Humphrey, Manning, Merry del Val, Meyer, Minges, Newman, O'Reilly, Rhodes, Ullathorne, Ward.