all. From these principles the relation of the Collective Episcopate, or Ecumenical Council, to the Pope may be readily imagined. Existing theories as to Papal Infallibility are grouped by Bellarmine as four. First, that the Pope, even with an Ecumenical Council, can be a heretic and teach heresy, and has actually so done. This is the opinion of Lutheran and Calvinist. Secondly, that the Pope, if he speak apart from an Ecumenical Council, can be a heretic and teach heresy, and has actually done so. This is the Parisian view, held by Gerson and Pope Hadrian VI. Thirdly, that the Pope cannot possibly, under any circumstances, be a heretic nor teach heresy. For this opinion Bellarmine only quotes one writer (Pighius), of whom Bossuet observes that nobody endorses his absurdities. Fourthly, that the Pope, whether he can be a heretic or not, cannot define anything heretical to be believed by the whole Church. This Bellarmine calls the most prevalent opinion of nearly all Catholics. He admits that various advocates of it interpolate various conditions of its exercise, such as consultation with his advisers, mature reflection, and so forth. But he thinks that they would deny that these conditions can ever be unfulfilled; on the ground that God who designs the end must also arrange the means.
Of these four opinions Bellarmine proceeds to pronounce the first heretical. The second he will not venture to term actually heretical, because its advocates are, so far, tolerated by the Church. This audacious statement should be read in the light of the entire previous history of Christendom. Yet Bellarmine holds it erroneous, and proximate to heresy; and that it might deservedly be declared heretical by a decision of the Church. The third opinion he pronounces probable, but not certain.
The last is most certain, and to be taught. He
