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 ] to Flavian. But yet some theologians omit it from their list of Infallibility, and here a writer who inserts it as one of two can only do so with a hesitating "perhaps." Remembering the theological defences of Leo's letter we can see the reason for this uncertainty. Theologians have felt themselves constrained by the historic facts to admit that the Council of Chalcedon examined the contents of Leo's letter, and, that having satisfied themselves of its character, they then proceeded to endorse it, and to declare that Peter spoke by Leo. But this procedure is not thinkable in the case of an infallible document. Accordingly it was supposed that Leo never meant to speak infallibly, but only to suggest the lines upon which the Council should proceed. But this defence removed the letter from the region of inerrable authority. Hence the most that could be said about it was a mere perhaps.

The question has to be faced, What authority do these lists of infallible utterances possess? They possess the authority of the various theologians who have compiled them. But they possess no more than that authority. No infallible list of infallible utterances has yet appeared. And surely whatever theories men may invent, it must still be true that the only final way to determine whether a papal utterance be infallible is whether it has secured the consent of the Church.

It is, of course, acknowledged by Roman writers, that after a careful application of the four tests it may still be disputed, and still remain uncertain whether the particular utterance is or is not a case of Infallibility. In this event the rule must be that, so long as any uncertainty exists, after serious enquiry, there is no infallible decision. Fessler, however, adds that where uncertainty remains, the subordinate authorities will