the human individuality comes into play, and shares in producing the final result. Hence a possibility must always exist, and it cannot be evaded, that, in a given instance, notwithstanding compliance with external formalities, the inward essential conditions were not fulfilled; and consequently the result was not infallible. Do what you will, it is impossible in human affairs to avoid this element of insecurity, unless the human instrument be reduced to a mere mechanism upon which the Spirit plays as it pleases.
I
What then is the Infallibility of the Church? This is precisely what the Council assumes as known, and does not explain. The Infallibility of the Church has never been authoritatively defined. It has been treated, of course, by theologians, but never formulated by the Church. Hence the minority in the Vatican Council pleaded that this subject should first be discussed: as indeed the logical order appeared to demand.
All doctrine on the Church's Infallibility will vary according as its basis is purely à priori and theoretical, or historical. These are the two methods which distinguish all Christian thinking. We may start from the ideal, and infer that this is what the Almighty must have created, or we may begin with the actual, and draw our principles from the facts.
Now the prevalent method in modern Roman theology is the theoretical as contrasted with the critical and historical. This method is not confined to certain extremists. It saturates the theological writings through and through. Starting with an ideal of the divine purposes, it is assumed that the Almighty must have
