Page:William John Sparrow-Simpson - Roman Catholic Opposition to Papal Infallibility (1909).djvu/369

 ] Now, given the existing condition of Roman developments, the absolutism of their monarchical system, the practical utility of this answer is undeniable. But its assumptions are obvious. It assumes the identity of the Roman Communion and the Catholic Church. It excludes all the Oriental Churches. Beyond all this is its absolutely unhistoric character. It is impossible with regard for history to claim that the ecumenical character of the first four Councils rest on papal consent and approval. The ancient test of a Council's ecumenical and irreversible character was certainly acceptance by the entire Episcopate. The fragment of the Episcopate which happened to assemble in any particular place could not of itself give complete representation to the consciousness of the Universal Church. The endorsement or approval of the Roman Bishop unquestionably added great weight; but was certainly not regarded as a substitute for the authority which a Council acquired from universal endorsement by the entire Episcopate. Until this acceptance was secured, the ecumenical infallible character of a Council must, of necessity, remain uncertain. For the Supreme Council is the Episcopate. And until the entire Episcopate has given its assent, the Council has not become a supreme expression of the mind of Christendom. This, of course, is what the modern Ultramontanes would not admit. It would not agree with the modern condensation and embodiment of all authority in a single individual Bishop at Rome. But it is the doctrine of antiquity, and it is that maintained by all the Oriental Churches.

The substitution of papal endorsement for episcopal unanimity as the test of an Ecumenical Council can only be termed a tremendous revolution in the constitution of the Catholic Church.