does, by reason of the divine assistance promised to him in the person of St. Peter, possess that Infallibility with which the Divine Redeemer willed His Church to be provided in the decision of matters respecting faith or morals; and that accordingly all such definitions of the Roman Pontiff are of themselves, and not then only when they have received the consent of the Church, unalterable.'
Having thus supplied, in the little review which we have made, the gap left by Dr. Schulte, by giving the important introduction to the definition of the Vatican Council on the Infallible teaching office of the Roman Pontiff, and shown also the principal motives by which this Council was actuated, we are confident that it will be clear to all unprejudiced persons that 'the decisive passage' (as Dr. Schulte calls it, and which alone he quotes in his pamphlet, from the end of the chapter) will produce a very different impression, if considered in connection with the reasons which the Council itself assigns for the definition, and in connection also with the historical explanation, from that which it would produce, if viewed wrenched out of its context, and isolated. They will now be able to see how this supreme and infallible office has hitherto been exercised by the Popes, and from this they will judge how it will be exercised in future. And I must say it is a most disingenuous commencement of Dr. Schulte in his pamphlet, that he has torn off from the words of the Definition the Council's reasons for it, and its historical explanation in this chapter of the Vatican Council 'On the Infallible teaching office of the Roman Pontiff.'
