dition to face the conclusions Dr. Schulte draws from them.
The first set of these conclusions may be unhesitatingly admitted—viz. that it is the duty of every Catholic to believe the dogma published on the 18th of July, 1870; that the aim of this solemn proclamation of the doctrine is not merely theoretical but practical—viz. that the Roman Pontiff by these ex cathedrâ definitions may make known infallibly those right and true principles of living by which a man must frame his life if he wishes to be happy in the next world; that by this definition not the present Pope alone is declared infallible, but also that each one of his predecessors has been infallible, under those conditions which have been already stated; that such an infallible definition is not conditional on the use of some one or other definite formula; that such a definition is per se unalterable, and that its reception by the Church adds nothing to its binding power.
11. Then follows a very important conclusion, commencing with a true proposition, but making, as it is manipulated by Dr. Schulte, a very serious divergence from the truth. Dr. Schulte says: 'It is inconceivable that a proposition should be solemnly published as revealed by God, without its also of necessity influencing the faith and life of a Christian.' Again: 'Every man must be able to satisfy himself by objective proofs whether or no such a proposition is really proposed to him.' Again: 'There must be certain objective practical marks whereby every rational being can recognise an utterance ex cathedrâ.' Again; 'Those objective proofs must have been always the same, and uninter-
