connected with these
dogmatic utterances, and which, as such, are proposed for their
acceptance, they become guilty, if not of actual heresy, then of
something perilously akin to it, and are, at all events, guilty of
serious sin.

We may observe, in conclusion, that the Infallibility of Pontifical
definitions, as Father Humphrey so pertinently reminds us, does not
depend upon the reigning Pontiff's possession of any real knowledge of
ancient Church history or theology, or philosophy or science, but
_simply_ and solely upon the assistance of God the Holy Ghost,
guaranteed to him in his exercise of his function of Chief Pastor, in
feeding with divine doctrine the entire flock of God. Our Anglican
friends seem penetrated with the utterly false notion of justification
by scholarship alone; which is as untrue as it is unscriptural.
Indeed, their justification by scholarship is likely to lead to very
undesirable and deplorable results.

In the foregoing chapter we have considered especially the Pope's
Infallible authority, and the assent and obedience due to it. In our
next it remains for us to consider the proper attitude of a loyal
Catholic towards the Sovereign Pontiff as the supreme ruler and
governor of the Church of God, even when not speaking _ex cathedra_.

FOOTNOTES:

[Footnote 7: The word _soma_, observes Mgr. Capel, is never used in
Greek to express _mere_ association or aggregation (_Catholic_, p.
13).]

[Footnote 8: From a Pastoral of the Swiss Bishops, which _received the
Pope's approbation_.]

CHAPTER VI.

THE POPE'S ORDINARY AUTHORITY.

1. When the Holy Father speaks _ex cathedra_, and defines any doctrine
concerning Faith or Morals, we are bound to receive his teaching with
the assent of divine faith: and cannot refuse obedience, without being
guilty of heresy. By one such wilful act of disobedience we cease to
be members of the Church of God, and must be classed with heathens and
publicans: "Who will not hear the Church, let him be to thee as the
heathen and the publican" (Matt, xviii. 17).

But the Holy Father rarely exercises his prerogative of Infallibility,
and therefore the occasions of these special professions of faith
occur but seldom--not once, perhaps, during the course of many years.

2. What then, it may be asked, is the proper attitude of a Catholic
towards the Pope, at ordinary times?

For a proper understanding of the answer, it may be well to remind the
general reader,