As in the infinite the divine nature is possessed in common by a multiplicity of persons, the three terminations constituting the Trinity, so in the active church the priesthood of Christ and his authority must be possessed in common by a multiplicity of persons, some possessing it in its fulness, some partially, because distinction in the finite is by gradation, and cannot be by perfect equality, but all having the same identical priesthood as to its nature.
As in the Trinity, we find the law of hierarchy absolutely necessary in organic and living beings, which hierarchy consists in this, that the three divine persons, though absolutely equal as to nature, are distinct as to personality—a distinction which arises from opposition of origin. Now, this opposition of origin necessarily gives rise to a hierarchical superiority of order; the Father as such being necessarily superior in order to the Son, and the Son as such inferior to him; both as the aspirants of the third person necessarily superior to him, and vice versa.
Now, this hierarchical law must be found also in the church, and we must find a superiority of one over the other, not merely of order, but of gradation; the finite, as we have said, not being distinct except by gradation of being. Hence, we find the Theanthropos to have established
three distinct elements constituting the hierarchy, and organically brought together. The first, a primary principle of authority from whom all receive, and he receives from none—the Supreme Pontiff, his own vicar on earth, the visible head of the church. The second, who receive from the first in measure and limit—the episcopate, who receive from the Supreme Pontiff their authority and its extent. The third, also, receive from both in a more limited manner—the priesthood.[161]
As in the Trinity the divine nature, being the radical principle of action and life, and the termination, the proximate principle, there is one common action and life, but the same bearing the impress of the constituent of each person; so in the church the authority being the same as to nature, the Pontiff, the episcopate, and the priesthood have one common life and action radically, but each one displaying it according to the degree resulting from his dignity—the Pontiff in its fulness, the episcopate within the range of their dioceses, the priesthood within the limits appointed by the episcopate—the second as holding it from the first, the third from both.
The reader can see by the theory we have just explained, and which cannot be gainsaid, how the late definition of the infallibility of the Supreme Pontiff is in accordance with and flows from the principles we have laid down. The Pontiff in the church of Christ is the first and primary visible principle of all authority, as in the interior of infinite life the eternal Father is the first primary
principle of authority over the Son and the Spirit, as we have explained above.
From the Pontiff all must receive authority, and he can receive from none, as the Father in the internal organism of the infinite communicates and receives from none. Consequently, the Supreme Pontiff being the first, primary, supreme, visible principle of authority in the church of Christ, is the first, primary, supreme, visible teacher—the office of teaching being essentially included in the fulness of authority communicated to him by Christ.
And as the office of teaching in the church of Christ would be of no avail except it were endowed with the attribute of infallibility, it follows that the Supreme Pontiff is the first, primary, supreme, infallible teacher in the church of Christ. He must teach all, and can be taught by none. He teaches by himself the whole universal church, and none has and can have any authority for disputing, objecting to, and gainsaying his teaching.
We cannot perceive how any persons holding the supremacy and independence of his authority could ever have reconciled with their logic the dependence of his authority with reference to teaching.