The Church and the Sacraments. The Time of the Reformation Views on the Church. Formal Principle (cont’d)

We will now continue with our quotation of Chapter 3 of the Dogmatic Decrees of the Vatican Council of 1870. “Hence we teach and declare that by the appointment of our Lord the Roman Church possesses a superiority of ordinary power over all other churches, and that this power of juris­diction of the Roman Pontiff, which is truly episcopal, is immediate; to which all, of whatever rite and dignity, both pastors and faithful, both individually and collectively, are bound, by their duty of hierarchical subordination and true obedience, to submit not only in matters which belong to faith and morals, but also in those that appertain to the dis­cipline and government of the Church throughout the world, so that the Church of Christ may be one flock under one supreme pastor through the preservation of unity both of communion and of profession of the same faith with the Roman pontiff. This is the teaching of Catholic truth, from which no one can deviate without loss of faith and of salva­tion.

But so far is this power of the Supreme Pontiff from being any prejudice to the ordinary and immediate power of episcopal jurisdiction, by which Bishops, who have been set by the Holy Ghost to succeed and hold the place of the Apostles, feed and govern, each his own flock, as true pastors, that this their episcopal authority is really asserted, strength­ened, and protected by the supreme and universal Pastor; in accordance with the words of St. Gregory the Great: ‘My honor is the honor of the whole Church. My honor is the firm strength of my brethren. I am truly honored when the honor due to each and all is not withheld.’

Further, from this supreme power possessed by the Roman Pontiff of governing the universal Church, it follows that he has the right of free communication with the pastors of the whole Church, and with their flocks, that these may be taught and ruled by him in the way of salvation. Where­fore we condemn and reject the opinions of those who hold that the communication between this supreme head and the pastors and their flocks can lawfully be impeded; or who make this communication subject to the will of the secular power, so as to maintain that whatever is done by the Apostolic See, or by its authority, for the government of the Church, cannot have force or value unless it be confirmed by the assent of the secular power.

And since by the divine right of Apostolic primacy the Roman Pontiff is placed over the universal Church, we further teach and declare that he is the supreme judge of the faithful, and that in all causes, the decision of which belongs to the Church, recourse may be had to his tribunal, and that none may re-open the judgment of the Apostolic See, than whose authority there is no greater, nor can any lawfully review its judgment. Wherefore they err from the right course who assert that it is lawful to appeal from the judg­ments of the Roman Pontiffs to an ecumenical Council, as to an authority higher than that of the Roman Pontiff (please compare this decree of this Romish Council with statements made recently by Roman Catholic priests, who would have the people believe that they believe in the separation of Church and State, whereas the Romish Church has certainly declared in the past that the Roman Pontiff is not only the supreme head of the church in the midst of the world, but that he is also the temporal prince of and over all the powers of the earth—H.V.)

If, then, any shall say that the Roman Pontiff has the office merely of inspection or direction, and not full and supreme power of jurisdiction over the universal Church, not only in things which belong to faith and morals, but also in those which relate to the discipline and government of the Church spread throughout the world; or assert that he possesses merely the principal part, and not all the fullness of this supreme power; or that this power which he enjoys is not ordinary and immediate, both over each and all the churches, and over each and all the pastors and the faithful: let him be anathema.”

And, in chapter 4 of these decrees of this Vatican Council, concerning the infallible teaching of the Roman Pontiff, Rome expresses the following: “Moreover, that the supreme power of teaching is also included in the Apostolic primacy, which the Roman Pontiff, as the successor of Peter, Prince of the Apostles, possesses over the whole Church, this Holy See has always held, the perpetual practice of the Church confirms, and ecumenical Councils also have de­clared, especially those in which the East with the West met in the union of faith and charity. For the Fathers of the Fourth Council of Constantinople, following in the footsteps of their predecessors, gave forth this solemn profession: The first condition of salvation is to keep the rule of the true faith. And because the sentence of our Lord Jesus Christ cannot be passed by, who said: ‘Thou art Peter, and upon this rock I will build my Church,’ these things which have been said are approved by events, because in the Apostolic See the Catholic religion and her holy and well-known doctrine has always been kept undefiled. Desiring, therefore, not to be in the least degree separated from the faith and doctrine of that See, we hope that we may deserve to be in the one com­munion, which the Apostolic See preaches, in which is the entire and true solidity of the Christian religion. And, with the approval of the Second Council of Lyons, the Greeks professed that the holy Roman Church enjoys supreme and full primacy and preeminence over the whole Catholic Church, which it truly and humbly acknowledges that it has received with the plenitude of power from our Lord himself in the person of blessed Peter, Prince or Head of the Apostles, whose successor the Roman Pontiff is; and as the Apostolic See is bound before all others to defend the truth of faith, so also, if any questions regarding faith shall arise, they must be defined by its judgment. Finally, the Council of Florence defined: That the Roman Pontiff is the true vicar of Christ, and the head of the whole Church, and the father and teacher of all Christians; and that to him in blessed Peter was delivered by our Lord Jesus Christ the full power of feeding, ruling, and governing the whole Church.

To satisfy this pastoral duty, our predecessors ever made unwearied efforts that the salutary doctrine of Christ might be propagated among all the nations of the earth, and with equal care watched that it might be preserved genuine and pure where it had been received. Therefore the Bishops of the whole world, now singly, now assembled in Synod, follow­ing the long established custom of churches, and the form of the ancient rule, sent word to this Apostolic See of those dangers especially which sprang up in matters of faith, that there the losses of faith might be most effectually repaired where the faith cannot fail. And the Roman Pontiffs, ac­cording to the exigencies of times and circumstances, some­times assembling ecumenical Councils, or asking for the mind of the Church scattered throughout the world, some­times by particular Synods, sometimes using other helps which Divine Providence supplied, defined as to be held those things which with the help of God they had recognized as conformable with the sacred Scriptures and Apostolic tradi­tions. For the Holy Spirit was not promised to the succes­sors of Peter, that by his revelation they might make known new doctrine; but that by his assistance they might inviol­ably keep and faithfully expound the revelation or deposit of faith delivered through the Apostles. And, indeed, all the venerable Fathers have embraced, and the holy orthodox doctors have venerated and followed, their Apostolic doc­trine; knowing most fully that this See of holy Peter remains ever free from all blemish of error according to the divine promise of the Lord our Savior made to the Prince of his disciples: ‘I have prayed for thee that thy faith fail not, and, when thou art converted, confirm thy brethren.’

This gift, then, of truth and never failing faith was con­ferred by heaven upon Peter and his successors in this chair, that they might perform their high office for the salvation of all (here we have another example of Rome’s way or method of interpreting the Scriptures. When Jesus told Peter that He had prayed for him that his faith should not fail, He surely meant that his faith would not fail or perish in that dreadful hour of the cross and specifically when he would deny his Lord three times. It certainly does not refer to the supposi­tion that Peter would become infallible.—H.V.); that the whole flock of Christ, kept away by them from the poisonous food of error, might be nourished with the pasture of heavenly doctrine; that the occasion of schism being removed, the whole Church might be kept one, and, resting on its foundation, might stand firm against the gates of hell.

But since in this very age, in which the salutary efficacy of the Apostolic office is most of all required, not a few are found who take away from its authority, we judge it alto­gether necessary solemnly to assert the prerogative which the only begotten Son of God vouchsafed to join with the  supreme pastoral office.

Therefore faithfully adhering to the tradition received from the beginning of the Christian faith, for the glory of God our Savior, the exaltation of the Catholic religion, and the salvation of Christian people, the sacred Council approv­ing, we teach and define that it is a dogma divinely revealed: that the Roman Pontiff, when he speaks ex cathedra, that is, when in discharge of the office of pastor and doctor of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the universal Church, by the divine assistance promised to him in blessed Peter, is possessed of that infallibility with which the divine Redeemer willed that his Church should be en­dowed for defining doctrine regarding faith or morals; and that therefore such definitions of the Roman Pontiff are irreformable of themselves, and not from the consent of the Church.

But if any one—which may God pervert—presume to con­tradict this our definition: let him be anathema.” end of quote of chapters 2-4 of the Dogmatic Decrees of the Vatican Coun­cil concerning the Catholic Faith and the Church of Christ.

We must bear in mind that the Romish doctrine with respect to the infallibility of the pope is that he is infallible when he speaks “ex cathedra,” that is, when he is acting in discharge of his office. This means that he speaks infallibly when he speaks or writes officially. And we must also bear in mind that the Romish doctrine of the infallibility of the pope means that the pope has been infallible throughout the ages. Fact is, Peter became infallible and the popes are the suc­cessors of this apostle. This implies, of course, that although this doctrine was not officially declared by Rome until 1870 the infallibility of the Roman Pontiff dates back to the very first pope of Rome. And Rome makes this preposterous claim in spite of the fact that it is known that popes have erred in the past. So, whenever the pope at Rome speaks or writes officially he is infallible, unerringly directed by the Spirit of God and of Christ Jesus.

H.V.