evelation of faith, and adds
nothing to that which was taught by the apostles: 2dly, Its decisions
are not supernaturally infallible in matters of fact, as scripture
histories are, but only in matters of faith. Nor do Catholics say that
its expressions, even in decisions of faith, are strictly dictated by
the Holy Ghost, or suggested from him, by any immediate revelation or
inspiration; but only that the church is directed by his particular
guidance, according to his divine truths, revealed and delivered to his
church by his apostles. As to the Roman Breviary, the prayers consist,
for the greatest part, of the psalms, and other parts of the holy
scriptures, to which the same respect is due which we pay to the divine
books. The short lessons from the Homilies, or other works of approved
fathers, especially those fathers who are mentioned by Gelasius I. in
his decree, carry with them the authority of their venerable authors. As
it was the custom in the primitive ages to read, in the churches or
assemblies, the acts of the most illustrious martyrs, of which frequent
mention is made in those of St. Polycarp, &c., some short histories of
the martyrs and other saints have been always inserted in the Breviary,
to which only an historical assent is due, whence they have been
sometimes altered and amended. These are chiefly such as are judged
authentic and probable by the cardinals Baronius and Bellarmin, who
revised those lessons, in the last correction under Clement VIII.
Gavant, who was himself one of the revisers of the Breviary, and
secretary to the congregation, writes thus, (in Breviar. sect. 5, c. 12,
n. 15, p. 18:) 'The second lessons from the histories of the saints were
revised by Bellarmin and Baronius, who rejected what could be justly
called in question: in which difficult task they thought it best to
restore the truth of history with the least change possible, and to
retain those things which had a certain degree of probability, and had
the authority of some grave voucher, though the contrary sentiment had
perhaps more patrons.' In computing the years of the popes, the
chronology of Baronius was judged the most exact, and retained.
Historical facts, nowise revealed or contained in scripture, cannot be
made an object of divine faith. If edifying histories are inserted in
the church-office, they stand upon their own credit. Such only ought to
be chosen which are esteemed authentic. This rule has been always
followed