it is as easy to yield to the decision of one as to that of a thousand. Which of these two Christ had ordained, this Faculty did not discuss. They thought, however, that a kind of Infallibility existed in any court of final appeal, and must in a manner be possessed by the Pope. As to the signs whereby an infallible decree might be distinguished from fallible utterances, various opinions of theologians were given. Some maintained that deep and exhaustive study of Scripture and Tradition was an essential preliminary. No decree could possess Infallibility unless addressed to the entire Church. They recognised that if the coming Council were to define Papal Infallibility, it would be necessary to make certain modifications in the Catechisms of the Church; but they did not consider that the necessary alterations would be very profound.
The Munich theologians[1] replied in a very different strain. They said that no certain criticism was universally acknowledged whereby a decree which was infallible could be distinguished from those which were not. Twenty different opinions were held and disputed about it. If the Council at Rome undertakes a definition of Papal Infallibility, it had better determine also the nature and conditions of its exercise. Otherwise endless disputes and similar insecurity will remain. The Bavarian Catechisms spoke only of the Infallible Authority of the Church—that is, of the Pope, together with the entire Episcopate. There existed indeed a Jesuit Catechism, recently introduced into a number of dioceses, which affirmed that the authority of the Church is expressed either by the Pope or by a Council approved by him. But this modification was obviously designed to transfer the privilege of
- ↑ Cecconi, iii. p. 524.
