control which the laity had exercised over doctrines and creeds and formulas of truth is historically indisputable. Instances are recorded when it is said that the heart of the people was truer than the lips of the priests.
II
The Infallibility of the Episcopate has been variously asserted and denied by Roman theologians since the Vatican Decree. Schwane,[1] for instance, asserts that the Episcopate assembled in Council possesses no greater authority than when it is dispersed. Individually they are not infallible, nor are they so collectively. Hurter,[2] on the contrary, maintains the opposite view. The Episcopate is the recipient of Infallibility. The Bishops are heirs to this Apostolic prerogative because they are the Apostles' legitimate successors. By the consent of all antiquity, Bishops are successors of the Apostles. As St Jerome says: "Bishops occupy among us the Apostles' place." Accordingly, Hurter maintains that the Episcopate is infallible not only when assembled in Council but also when dispersed; if it teach anything unanimously as of faith.
This doctrine he bases first on the promises of Christ, which apply equally to the Episcopate in either condition. Secondly, on the belief of Antiquity, which regarded a doctrine as heretical if conflicting with the unanimous consent of the dispersed Episcopate. Many heresies were condemned, without assembling an Ecumenical Council, simply by the unanimity of the Bishops. Thirdly, the doctrine is confirmed by the improbabilities which would follow the other view.
