se Romano pontifici omnes humanas
creaturas declaramus, definimus, et pronuntiamus omnino esse de
necessitate salutis.' The claim is logical. A theocracy (when religion
is truly monotheistic)[51] must claim to be universal _de jure_; and its
ruler must be the infallibly inspired and autocratic vicegerent of the
Almighty. He is the rightful lord of the world, whether he gives a
continent to the King of Spain by a stroke of the pen, or whether his
secular jurisdiction is limited by the walls of his palace. In the
fourteenth century the Pope is already called 'dominus deus
noster'--precisely the style in which Martial adulates Domitian. In the
Bull of Pius V (1570) the claim of universal dominion is reiterated; it
is asserted that the Almighty,

'cui data est omnis in caelo et in terra potestas, unam
sanctam catholicam et apostolicam ecclesiam, extra quam
nulla est salus, uni soli in terris, videlicet apostolorum
principi Petro Petrique successori Romano pontifici in
potestatis plenitudine tradidit gubernandam.'

But the final victory of infallibilism was the achievement of the
nineteenth-century Jesuits, who completed the dogmatic apotheosis of the
Pope at the moment when the last vestiges of his temporal power were
being snatched from him.

Now a government of this type is always in want of money. The spiritual
Roman Empire was as costly an institution as the court and the
bureaucracy of Diocletian and his successors. The same necessity which
suppressed democracy in the Church drove it to elaborate an oppressive
system of taxation, in which every weakness of human nature was
systematically exploited for gain, and every morsel of divine grace
placed on a tariff. But this method of raising revenue is only possible
while the priests can persuade the people that they really control a
treasury of grace, from which they can make or withhold grants at their
pleasure. It stands or falls with a non-ethical and magical view of the
divine economy which is hardly compatible with a high level of culture
or morality. The Catholic Church has thus been obliged, for purely
fiscal reasons, to discourage secular education, particularly of a
scientific kind, and to keep the people, so far as possible, in the
mental and moral condition most favourable to such transactions as the
purchase of indulgences and the payment of various insurances against
hell and purgatory.

Another necessity of absolute government is