schemes of the Roman Curia began to circulate. That some reforms should be necessary was natural enough; but that a radical change must be made in the constitution of the supreme teaching body—this was incredible even to many of the blindest followers of the Curia. The Church has never exhibited a trace of uncertainty on the method of securing finality in a question of faith. It has been through the Collective Episcopate united with its chief. In the Collective Episcopate as representative of Christendom at large, the Church has acknowledged the apostolic teaching office, the witness to its faith, the judge of error. The mission of a Universal Council is to give collective testimony to the faith of the Fathers. This collective testimony might be voiced through the Holy See, but it is impossible to discover in Revelation a basis for the theory that the collective testimony is not valid until the Holy See endorses it. The ancient principle is to rest in the testimony of all churches:—
"Ecumenical Councils," says Alzog, speaking of the early centuries, "the real representatives of the Catholic spirit, were in these ages of burning controversy the decisive authority, the supreme tribunal which ended all dogmatic disputes. And," adds Hasenclever, "it was exactly when this principle became challenged by another that the risk of schism appeared."
Moreover, a mathematical formula may illustrate the effect of the papal claim on the Episcopate. If a+b=a then b=0; or, at any rate, is a practically negligible quantity.
Hasenclever complains that he can nowhere obtain a direct reponse to the question, How is it that innumerable treatises and works of all kinds approved by the Church have hitherto affirmed that Papal Infallibility is no part of the Catholic Faith? What particularly
