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 Fathers. "If any one do not accept for sacred and canonical the whole and every part of the Books of Holy Scripture, or deny that they are divinely inspired, let him be anathema." "If any one say that miracles cannot be, and therefore the accounts of them, even those in Holy Scriptures, must be assigned a place among fables and myths, or that the divine origin of the Christian religion cannot rightly be proved from them, let him be anathema." "If any one say that the doctrines of the Church can ever receive a sense in accordance with the progress of science, other than that sense which the Church has understood and still understands, let him be anathema." "If any one say that it is not possible, by the natural light of human reason, to acquire a certain knowledge of the One and True God, let him be anathema." In other words, it became an article of Faith that Faith was not necessary for a true knowledge of God. Having disposed of these minor matters, the Fathers found themselves at last approaching the great question of Infallibility. Two main issues, it soon appeared, were before them: the Pope's Infallibility was admitted, ostensibly at least, by all; what remained to be determined was, (1) whether the definition of the Pope's Infallibility was opportune, and (2) what the definition of the Pope's Infallibility was. (1) It soon became clear that the sense of the Council was overwhelmingly in favour of a definition. The Inopportunists were a small minority; they were outvoted, and they were obliged to give way. It only remained, therefore, to come to a decision upon the second question—what the definition should actually be. (2) It now became the object of the Inopportunists to limit the scope of the definition as much as possible, while the Infallibilists were no less eager to extend it. Now every one—or nearly every one—was ready to limit the Papal Infallibility to pronouncements ex cathedrâ—that is to say, to those made by the Pope in his capacity of Universal Doctor; but this only served to raise the