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 and indefectibility of the Church and as modified by the imperfections of the human element, are subject to the following laws:—

1. Nothing can be proposed as Apostolic Tradition which is not Apostolic Tradition, or is opposed to it; and no truth handed down by the Apostles can be altogether lost.

2. The most essential and necessary truths must always be expressly taught, admitted, and handed down in the Church, if not by every individual teacher or hearer, at least by the Body as a whole. Truths belonging to the Apostolic Deposit which have been so obscured as not to be known and professed by all the members of the Church, and even to be rejected by some or not distinctly enforced by others, must be attested and transmitted at least implicitly; that is to say, truths clearly expressed and distinctly professed must contain the obscured truths in such a way that by careful reflection and the assistance of the Holy Ghost these obscured truths may be evolved and proposed for universal acceptance. There are, we may observe, several ways in which one truth may be implied in another. General truths contain particular truths; principles imply consequences; complex statements involve simpler statements whether as constituent parts or as conditions; practical truths presuppose theoretical principles and vice versâ. The dogmas of the Immaculate Conception and of Papal Infallibility are implied in other dogmas in all of these four ways (infra, p. 105).

Only the actual and express Tradition of a truth can be appealed to in proof that it is a matter of Faith. If we can show that at a given time the Tradition was universal this alone is sufficient—continuity is not absolutely necessary. However, except in cases of an authoritative definition, Tradition, to become universal, requires a long time. Even when an authoritative definition is given, it is always based upon the fact that the Tradition in question was universal for a long time. Hence the duration for a more or less long period should be proved.