antagonistic conceptions of ecclesiastical authority—the episcopal and the papal. The victory of absolute monarchy has reduced the Episcopate to a shadow of its primitive self. The entire Episcopate of the Roman obedience may indeed now be assembled as listeners to the one infallible voice; but their prime prerogative has been transferred to another, and lost to themselves. The Vatican Decree indeed maintains the paradox that exclusive papal authority enhances that of the Bishops; and, without conscious irony, appeals to the language of Gregory the Great: "Then am I truly honoured when others are not denied the honour due to them." But Gregory said this when repudiating a title which would have exalted him above his fellow Bishops. Pius IX. repeated it precisely when asserting a prerogative which exalts him to a height of unapproachable isolation. Henceforth the submissive Episcopate will accept what the lonely voice affirms. They will add to his Infallibility the lustre of their deference and obedience. But they will add nothing whatever to the intrinsic character of his decision. For, according to the new Decree, he is infallible independently of the Bishops and in spite of them. They may add, as it has been admirably said, a certain pomp and solemnity to the papal definitions, but they can in no wise affect their validity. "They are but as the assistants at High Mass, who contribute in no way to the essence of the sacrifice or sacrament."[1]
When Papal Infallibility is considered in relation to the Church at large it is obvious that it presents a wholly different object for their contemplation. Infallibility viewed as residing in an entire Community, or as expressed by the entire Episcopate of the Catholic Church, makes an utterly different impression on the
- ↑ Lord Halifax, Nineteenth Century (May 1901), p. 741.
