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power to feed, rule and govern the universal Church."

The Pope is here called the _true Vicar_ or representative of Christ in
this lower kingdom of His Church militant--that is, the Pope is the organ
of our Savior, and speaks His sentiments in faith and morals. But if the
Pope erred in faith and morals he would no longer be Christ's Vicar and
true representative. Our minister in England, for instance, would not
truly represent our Government if he was not the organ of its sentiments.
The Roman Pontiff is called the _Head_ of the whole Church--that is, the
visible Head. Now the Church, which is the Body of Christ, is infallible.
It is, as St. Paul says, "without spot or wrinkle, or any such thing." But
how can you suppose an infallible body with a fallible head? How can an
erring head conduct a body in the unerring ways of truth and justice?

He is declared by the same Council to be the _Father_ and _Doctor_ of all
Christians. How can you expect an unerring family under an erring Father?
The Pope is called the universal teacher or doctor. Teacher of what? Of
truth, not of error. Error is to the mind what poison is to the body. You
do not call poison food; neither can you call error doctrine. The Pope, as
universal teacher, must always give to the faithful not the poisonous food
of error, but the sound aliment of pure doctrine.

In fine, the Pope is also styled the _Chief Pilot_ of the Church. It was
not without a mysterious significance that our Lord entered Peter's bark
instead of that of any of the other Apostles. This bark, our Lord has
pledged Himself, shall never sink nor depart from her true course. How can
you imagine a stormproof, never-varying bark under the charge of a
fallible Pilot?

But did not the Vatican Council in promulgating the definition of Papal
Infallibility in 1870, create a new doctrine of revelation? And did not
the Church thereby forfeit her glorious distinction of being always
unchangeable in her teaching?

The Council did not create a new creed, but rather confirmed the old one.
It formulated into an article of faith a truth which in every age had been
accepted by the Catholic world because it had been implicitly contained in
the deposit of revelation.

I may illustrate this point by referring again to our Supreme Court. When
the Chief Justice, with his colleagues, decides a constitutional question,
his decision, though presented in a new shape, cannot be called a new
doctrine, becau