therefore, the accounts of them, even those in Holy Scriptures
must be assigned a place among fables and myths, or that the
divine origin of the Christian religion cannot rightly be proved
from them, let him be anathema.' 'If anyone says that the
doctrines of the Church can ever receive a sense in accordance
with the progress of science, other than that sense which the
Church has understood and still understands, let him be
anathema.'
'If anyone says that it is not possible, by the natural light of
human reason, to acquire a certain knowledge of the One and True
God, let him be anathema.' In other words, it became an article
of Faith that Faith was not necessary for a true knowledge of
God. Having disposed of these minor matters, the Fathers found
themselves at last approaching the great question of
Infallibility.

Two main issues, it soon appeared, were before them: the. Pope's
infallibility was admitted, ostensibly at least, by all; what
remained
to be determined was: (1) whether the definition of the Pope's
Infallibility
was opportune, and (2) what the definition of the Pope's
Infallibility was.

(1) It soon became clear that the sense of the Council was
overwhelmingly
in favour of a definition. The Inopportunists were a small
minority;
they were outvoted, and they were obliged to give way. It only
remained, therefore, to come to a decision upon the second