that the whole flock of Christ, kept away by them from the poisonous food of error, might be nourished with the pasture of heavenly doctrine; that the occasion of schism being removed the whole Church might be kept one, and, resting on its foundation, might stand firm against the gates of hell.
But since in this very age, in which the salutary efficacy of the Apostolic office is most of all required, not a few are found who take away from its authority, we judge it altogether necessary solemnly to assert the prerogative which the only-begotten Son of God vouchsafed to join with the supreme pastoral office.2. Such is the text of the decree about which before it came, and around which after it had been introduced into the Council, so vivid a conflict was waged. Let us quietly examine its meaning. We have seen that its title was changed from De Romani Pontificis Infallibilitate (On the Infallibility of the Roman Pontiff) to De Romani Pontificis Infallibili Magisterio (On the Infallible Teaching Office of the Roman Pontiff). The reason of this change was not only for greater accuracy, but because even the title of the decree excludes at once the figment of a personal infallibility. This, as it is imputed to the supporters of the definition, is a fable. The meaning of the title is explained in the first words of the decree. The magisterium, or teaching office, or doctrinal authority, is contained in the primacy. The supreme ruler is also supreme teacher. The primacy contains two things, the fulness of jurisdiction, and a special assist-
