nothing beyond this is of faith, because the Church has asserted nothing more. He lays particular stress on the language of Florence, because Greek and Latin were therein met in conclave.
"Accordingly," Veron's conclusion is that, "it is not of faith that the Roman Pontiff, in his teaching, whether in a particular Council, or in a Provincial Synod, even if he address the Universal Church, or when, as they say, he speaks ex cathedra, supposing him to teach apart from a Universal Council, is the supreme judge of controversies, or is infallible; nor that what is so defined is of faith, unless the conviction of the Universal Church otherwise declare it."[1]
According to the doctrine of Trent it is the Church alone whose function it is to determine the true meaning and interpretation of Holy Scripture. No theologian hitherto, says Veron, not even Bellarmine himself, has ventured to assert that the Pope's Infallibility is of faith.[2] Bellarmine admits that the theory that the Pope, if he venture to define even as Pope apart from a General Council, may fall into heresy, was held by no less a personage than the theologian who afterwards became Pope Hadrian VI.[3] Bellarmine admits also that this theory is not heretical, for its advocates are tolerated by the Church. If Bellarmine, nevertheless, labels this same theory proximate to heresy, this is his individual view and in Veron's judgment unjustifiable. As to further discussion, Veron deprecates it He writes as a Catholic teacher and not in a scholastic or speculative way.
"Since the Catholic Church teaches nothing concerning this matter, [of Papal Infallibility] neither need I."[4] What is true is that whatever issues from so high an authority is to be received with great regard.
