ruptedly.' Again: 'There is an utterance ex cathedrâ when the Roman Pontiff utters definitions upon faith and morals which he requires to be looked upon as the teaching of the Church.' This is ascertained, he says, 'sometimes directly from the very words used, sometimes it is gathered from attendant circumstances, sometimes it is evident from the very decision itself, i. e. from its subject-matter.' In order, then, to marshal forth these objective practical marks, as he calls them, by which a Papal ex cathedrâ utterance may be recognised by any one, he directs his readers' attention to the objectum, i. e. subject-matter of the infallible teaching office, that is, faith and morals. He then, in the same terms as we do, admits what belongs to faith; but as regards the other subject, morals, he culls from some book of Moral Theology the titles of all the treatises in order to show in detail what belongs to the moral duty of a Christian. Having done this, he proceeds to draw this conclusion: 'Morals comprehend the whole range of the duties in the life of each individual Christian as such.'
This then, being the conclusion drawn by Dr. Schulte, requires of us an exact and careful examination, since in it truth and falsehood are mixed up together in a most dangerous manner, and that which is false serves the writer as a foundation for further misleading developments of his subject.
It is true to say that every truth revealed by God has an influence upon the faith and life of a Christian, and must therefore be capable of being recognised by him in a sure and safe way; and it is true also to say that this character must belong to definitions of the
