supports it by asserting that no appeal is ever permissible from a Pope to a General Council; that not only the Pope himself is inerrable in matters of faith, but even the particular Roman Church in Italy cannot err. This opinion at least is pious and most probable; although not so certain that the contrary can be called heretical. But, even with this, Bellarmine does not feel that his wonderful construction is yet secure. Accordingly he asserts that it is probable, and may be piously believed, not that the Pontiff cannot officially err, but even that as a particular individual he cannot be a heretic, or pertinaciously believe anything contrary to the faith. This appears to Bellarmine essential to protect the Pope's official Infallibility. For how, he asks, could a Pope, if inwardly heretical, strengthen his brethren in faith and teach the truth? No doubt the Almighty could extort a true confession from the heart of a heretic just as He put true words in the mouth of Balaam's ass. But, to Bellarmine's reflection, this procedure would be violent, and hardly in accord with that Providential Wisdom which sweetly disposeth all things.
After this elevation of papal authority to the highest height, there necessarily follows a corresponding depreciation of the value of the Collective Episcopate and its utterances in Council assembled. General Councils, before the Pope confirms their decisions, may err, unless the Fathers in defining follow the Pope's instructions. He is aware that the School of Paris, and all who maintain the supremacy of the Council over the Pope, will reject this. The Parisian Doctors hold that a General Council cannot err even apart from papal confirmation. But if it could not err then it would be final; and if so, where would be space for papal confirmation? Accordingly Bellarmine could not
