The _schema_ on the Church of Christ necessarily involved the question of
infallibility. As this question, more than any other subject, appears to
have disturbed the equanimity of the outside world, it may not be
inappropriate to consider the preliminary labors, as regarded it, of the
great theological commission. The _schema_ on the Church of Christ
extended to fifteen chapters. Having treated, at length, on the body of
the church, the commission or committee of 102 theologians could not fail
to treat also of the Church’s Head. On this point they prepared two
chapters. The one spoke of the primacy of the Roman Pontiff, the other of
his temporal power. In treating of the primacy, its endowments also
necessarily came under discussion. Among these claimed the first place the
Divine assistance in matters of faith which was promised to Peter, and in
Peter to his successors. This is nothing less than infallibility.
On the 14th and 21st of January, the commission discussed the nature of
the primacy. On the 11th of February, it took up the question of
infallibility. It was enquired: 1st, whether the infallibility of the
Roman Pontiff can be defined as an article of faith; 2nd, whether it ought
to be so defined? The first question was answered unanimously in the
affirmative. To the second, all, with one exception, replied, expressing
concurrence in the judgment that the subject ought not to be proposed to
the council unless it were demanded by the bishops. The wording of the
judgment is as follows: _Sententia commissionis est, nonnisi ad
postulationem episcoporum rei hujus propositionem ab apostolica sede
faciendam esse._ (“The judgment of the commission is that this subject
ought not to be proposed by the Apostolic See, except at the petition of
the bishops.”) One member of the commission considered the discussion of
the subject inopportune. On account of his dissent, the chapter bearing on
infallibility was never completed.
Thus for a second time was the question of infallibility deliberately set
aside. As for Pius IX. himself, he had no desire any more than he had need
to propose that there should be a dogmatical definition. Even as his
predecessors in all preceding ages, he was conscious that his primacy was
complete. He had acted on this conviction, exercising his sublime
privilege with universal consent, in the face of all Christendom. In 1854,
1862 and 1867, the bishops had abundantly testified in his favor. If an
authoritative declaration was called for, it could only be on account of
the few who disputed and doubted, and the still smaller number who denied
that the Head of the Church on earth can neither err in faith and morals,
nor lead into error the church of which he is divinely constituted the
Supreme Teacher.