To the second objection, regarding the nature of the definition, as being a theological conclusion, we reply, firstly, that what the Scripture, according to the received and now authentic interpretation of the church, taught, and what the practical acknowledgment of the faithful in all ages implied, cannot be called a theological conclusion; but must be regarded as being what it is—a directly revealed truth; secondly, a theological conclusion, though not of faith in itself, as being the deduction of reason, by the superadded authoritative decision of the church can become of faith, as often as the denial of such conclusion affects the truth of that dogma from which it has been deduced. Such questions are fairly within the range of the church's arbitration; and when there is a doubt concerning the character of a conclusion, it is her province to decide whether it be or be not hurtful or beneficial to the truth of which she alone is the divinely constituted guardian. Examples in the past history of the councils of the church are not wanting; for our purpose, take the Sixth Council. The question of the two wills was a theological conclusion; no one ever spoke of the two wills before that epoch; the phrase does not occur in all previous theology or ecclesiastical history. We first hear of it in the east, where metaphysical studies flourished, and where intellectual pride had already brought about the Arian, Nestorian, and Eutychian heresies.
We have mentioned the fact of the closure of the discussion on the fourth chapter, by mutual consent of those whose names were inscribed to speak. This was immediately followed by voting. The first three chapters were soon gotten over; the fourth is the one that contains the doctrine on the infallibility, and it met with more opposition.
On Saturday, July 11th, was held the general congregation in which the details of this portion of the schema were up for approval or rejection. On this occasion the voting was by rising simply, and against the definition there were forty-seven votes.
On the 13th, another general congregation was called to vote, according to the regulations, on the whole schema, by name, with placet, or placet juxta modum, or non placet. The register, it appears, stands as follows: 451 placets, 62 placets juxta modum, and 88 non placets.
Some of these placets juxta modum recommended the insertion of words that would make the decree clearer and stronger. The schema was accordingly altered, and the amendments were retained in the general congregation held Saturday, July 16th.
On Sunday morning was distributed a monitum, by which the fathers were notified that the fourth public session would be held on Monday, July 18th, at nine o'clock.
The 18th of July will henceforth be a memorable day in the history of the church. It did not dawn, however, with the brilliancy usual at this season, or almost habitual with the grand fêtes of Pius IX. It rained much during the preceding night, and up to the time of the meeting of the session wayfarers were liable any time to be caught by fitful showers. The thought that, although a great and most beneficial act was to be done, still there were not a few of the fathers who thought otherwise than the majority in a matter about to be made binding on the conscience of all, was not calculated to heighten the external manifestation of cheerfulness, whatever feelings of thankfulness to Providence for the event was in the heart. As the interest was intense, there were not many, who deemed they could come, who were not present. At nine o'clock precisely, his eminence Cardinal Barili began a low mass, without chant. At the end of it, the small throne for the gospels was placed on the altar, and upon it the copy of the sacred Scriptures. In a few moments the sovereign pontiff entered, preceded by the senate and by the officers of his court, and, after kneeling a few moments at the prie-dieu, went to his throne in the apsis of the aula. The customary prayers were recited by him; the litany of the saints was chanted, and the "Veni Creator Spiritus" intoned, the people present taking part; after which the Bishop of Fabriano ascended the pulpit and read the schema to be voted on, and finished with asking the fathers whether it pleased them. Monsignor Jacobini next, from the pulpit, called the name of each prelate assisting at the council. Five hundred and thirty-four answered placet, two replied non placet, and one hundred and six were absent, some because sick, the far greater number not wishing to vote favorably. As soon as the result was made known officially to Pius IX., who awaited it in silence, but with calmness, he arose and in a clear, distinct, and firm voice announced the fact of all, with the exception of two, having given a favorable vote, wherefore, he continued, by virtue of our apostolic authority, with the approval of the sacred council, we define, confirm, and approve the decrees and canons just read. Immediately there arose murmurs of approbation inside and outside the hall, the doors of which were surrounded by a large crowd, and, increasing from the impossibility those present experienced of repressing their feeling, it swelled into a burst of congratulation, and a Viva Pio Nono Papa infallibile. We shall not say any thing regarding the propriety of such proceedings in a church; but there are times when feeling is so powerful as to break through all ideas of conventionality. As soon as all were quiet, with unfaltering voice and excellent intonation the pope began the Te Deum. It was taken up alternately by the Sistine choir and those present. By an accident, at the Sanctus, Sanctus, Sanctus, the people got out, and took up the part of the Sistine choir, and kept it to the end, alternately with the bishops, and with a volume of sound that completely drowned the delicate notes of the papal singers, and which, if not as musical as their chant, was far more impressive. The session ended with the apostolic benediction from the holy father, accompanied by an indulgence for all assisting, in accordance with the custom of the church. Thus passed one of the most momentous and remarkable occasions the world has ever witnessed, a day henceforth memorable in the annals of the church and of mankind, the results of which the human mind is scarce capable of grasping.