itself was perhaps somewhat less extreme than might have been
expected. The Pope, it declared, is possessed, when he speaks ex
cathedra, of 'that infallibility with which the Redeemer willed
that His Church should be endowed for defining doctrine regarding
faith or morals'. Thus it became a dogma of faith that a Papal
definition regarding faith or morals is infallible; but beyond
that, both the Holy Father and the Council maintained a judicious
reserve. Over what OTHER matters besides faith and morals the
Papal infallibility might or might not extend still remained in
doubt. And there were further questions, no less serious, to
which no decisive answer was then, or ever has been since,
provided.

How was it to be determined, for instance, which particular Papal
decisions did in fact come within the scope of the definition?
Who
was to decide what was or was not a matter of faith or morals? Or
precisely WHEN the Roman Pontiff was speaking ex cathedra? Was
the
famous Syllabus Errorum, for example, issued ex cathedra or not?
Grave
theologians have never been able to make up their minds. Yet to
admit
doubts in such matters as these is surely dangerous. 'In duty to
our
supreme pastoral office,' proclaimed the Sovereign Pontiff, 'by
the
bowels of Christ we earnestly entreat all Christ's faithful
people,
and we also command them by the authority of God and our Saviour,