that is, between the Ecclesia docens and discens, can ever exist. Both are infallible; the one actively, in teaching, the other passively, in believing; and both are therefore inseparably, because necessarily, united in one faith. Even though a number of bishops should fall away, as in the Arian and Nestorian heresies, yet the Episcopate could never fall away. It would always remain united, by the indwelling of the Holy Ghost, to its head; and the reason of this inseparable union is precisely the infallibility of its head. Because its head can never err, it, as a body, can never err. How many soever, as individuals, should err and fall away from the truth, the Episcopate would remain, and therefore never be disunited from its head in teaching or believing. Even a minority of the Bishops united to the head, would be the Episcopate of the Universal Church. They, therefore, and they only, teach the possibility of such a separation, who assert that the Pontiff may fall into error. But they who deny his infallibility do expressly assert the possibility of such a separation. And yet it is they who have imputed to the defenders of the Pontifical infallibility, that separation which on 'Ultramontane' principles is impossible; but, on the principles of those who lay the charge, such a separation is not only possible, but even of probable occurrence.
So far, we have spoken of the idea of separation from communion, or disunion in faith and doctrine. But farther, the separate or independent exercise of the supreme Pontifical authority in no way imports separation or disunion of any kind.
