s fallen. If she should
be in error to-day, it is not the same thing; for she has always the
superior maxim of tradition from the hand of the ancient Church; and so
this submission and this conformity to the ancient Church prevail and
correct all. But the ancient Church did not assume the future Church,
and did not consider her, as we assume and consider the ancient.

867

That which hinders us in comparing what formerly occurred in the Church
with what we see there now, is that we generally look upon Saint
Athanasius,[362] Saint Theresa, and the rest, as crowned with glory, and
acting towards us as gods. Now that time has cleared up things, it does
so appear. But at the time when he was persecuted, this great saint was
a man called Athanasius; and Saint Theresa was a nun. "Elias was a man
subject to like passions as we are," says Saint James, to disabuse
Christians of that false idea which makes us reject the example of the
saints, as disproportioned to our state. "They were saints," say we,
"they are not like us." What then actually happened? Saint Athanasius
was a man called Athanasius, accused of many crimes, condemned by such
and such a council for such and such a crime. All the bishops assented
to it, and finally the Pope. What said they to those who opposed this?
That they disturbed the peace, that they created schism, etc.

Zeal, light. Four kinds of persons: zeal without knowledge; knowledge
without zeal; neither knowledge nor zeal; both zeal and knowledge. The
first three condemned him. The last acquitted him, were excommunicated
by the Church, and yet saved the Church.

868

If Saint Augustine came at the present time, and was as little
authorised as his defenders, he would accomplish nothing. God directs
His Church well, by having sent him before with authority.

869

God has not wanted to absolve without the Church. As she has part in the
offence, He desires her to have part in the pardon. He associates her
with this power, as kings their parliaments. But if she absolves or
binds without God, she is no longer the Church. For, as in the case of
parliament, even if the king have pardoned a man, it must be ratified;
but if parliament ratifies without the king, or refuses to ratify on the
order of the king, it is no longer the parliament of the king, but a
rebellious assembly.

870

_The Church, the Pope. Unity, plurality._--Considering the Church as a
unity, the Pope, who is its head, is as