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The modes or forms in which the infallible testimony of the Holy Ghost is given are as manifold as the forms of the living organism of the Church. For our present purpose we may distinguish them according to the rank of the witnesses.

I. The most adequate testimony exists when the entire Body of the Church, Head and members alike, profess, teach, and act upon a certain doctrine. This unanimity is expressed and maintained by professions of Faith universally admitted, by catechisms in general use, and by the general practice of the Church either in her liturgy, discipline, or morals, in so far as such practice supposes and includes Faith in particular doctrines. Hence the old rule quoted against the Pelagians, “Legem credendi statuat lex supplicandi.”

II. Next in extent, though far lower in rank, is what is called the “Sensus fidelium,” that is, the distinct, universal, and constant profession of a doctrine by the whole body of the simple Faithful. As we have shown in § 13, this sensus fidelium involves a relatively independent and immediate testimony of the Holy Ghost. Although but an echo of the authentic testimony of the Teaching Apostolate, the universal belief of the Faithful is of great weight in times when its unity and distinctness are more apparent than the teaching of the Apostolate itself, or when a part of the Teaching Body is unfaithful to its duty, or when the Teaching Body, about to define a doctrine which had for a time been obscured in the Church, appeals to all the manifestations of the Holy Ghost in its favour. Thus, during the Arian troubles, St. Hilary could say, “The faithful ears of the people are holier than the lips of the priests.” And before the definition of the Immaculate Conception the profession and practice of the Faithful were appealed to in favour of the definition. Cf. Franzelin, De Trad., th. xii., p. 112, where he rejects the