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Capitulum 6 |
Chapter 6 |
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Discipulus Post predicta de papa cupio scire quid de collegio cardinalium senciant litterati, an scilicet omnes extiment quod collegium cardinalium possit heretica pravitate respergi. |
Student: Following on from the above [remarks] about the pope I want to know what the learned think about the college of cardinals, that is, whether they all think that the college of cardinals can be stained by heretical wickedness. |
CAN THE CARDINALS BECOME HERETICS? |
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Magister De hoc sunt opiniones contrarie. Nam aliqui arbitrantur quod totum collegium cardinalium hereticari non potest, et istius opinionis videtur esse frater G. qui, ut a quibusdam Fratrum Minorum audivi, hoc in quodam processu facto Perpeniani contra fratrem M. asserit manifeste. Pro hac autem assercione modis multis arguitur. |
Master: There are conflicting opinions about this. For some people think that it is not possible for the whole college of cardinals to become heretics and brother G[erald Ot] seems to be of this opinion. He clearly asserts this, as I have heard from some Friars Minor, in the legal proceedings at Perpignan directed against brother M[ichael]. There are many arguments for this assertion. |
That the Cardinals can not become heretics |
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Primo sic: ecclesia Romana hereticari non potest: 24, q. 1, c. Pudenda et c. A recta et c. Memor ubi dicit Sixtus papa, "Memor sum me sub illius nomine presidere ecclesie cuius confessio a Domino Iesu glorificata est et cuius fides nullam heresim umquam fovet sed omnes quidem hereses destruit." Ista autem ecclesia cui prefuit Sixtus fuit Romana ecclesia; ergo Romana ecclesia hereticari non potest; sed ista Romana ecclesia non est papa, quia papa preest Romane ecclesie; nullus autem sibiipsi preesse potest; ergo papa non est Romana ecclesia que hereticari non potest. Nec universalis ecclesia est Romana ecclesia, quia Romana ecclesia est magister aliarum ecclesiarum et caput; universalis autem ecclesia non est caput aliarum ecclesiarum sed est totum corpus. Nec potest dici quod Romana ecclesia est populus Romanus vel clerus cum populo vel totus clerus comprehendens collegium cardinalium tanquam partem; nam ad Romanam ecclesiam spectat de aliis ecclesiis ordinare, sicut ex sacris canonibus colligitur evidenter; hoc autem non pertinet ad populum Romanum nec ad clerum et populum nec ad totum clerum Romanum qui comprehendit collegium cardinalium tanquam partem. Ergo per ecclesiam Romanam solummodo collegium cardinalium debet intelligi, et per consequens idem collegium hereticari non potest. |
The first is as follows. The Roman church can not become heretical: 24, q. 1, c. Pudenda [col.978] and c. A recta [col.969] and c. Memor, where pope Sixtus says[col.969], "I am mindful that I preside in the name of that church whose confession has been glorified by the Lord Jesus and whose faith never fosters any heresy but in fact destroys all heresies." The church that Sixtus ruled, however, was the Roman church; therefore it is not possible for the Roman church to become heretical. But that Roman church is not the pope because the pope rules over the Roman church; however, no one can rule over himself. Therefore the pope is not the Roman church which can not become heretical. Nor is the universal church the Roman church because the Roman church is the chief and head of the other churches. The universal church, however, is not the head of the other churches but is the whole body. Nor can it be said that the Roman church is the Roman people nor the clergy with the people nor the whole clergy which contains the college of cardinals as part. For it pertains to the Roman church to make arrangements about other churches, as we clearly gather from the sacred canons. This does not pertain, however, to the Roman people, nor to the clergy and people, nor to the whole Roman clergy which contains the college of cardinals as part. Therefore the college of cardinals only should be understood by the Roman church, and consequently that college can not become heretical. |
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Secundo sic: sedes apostolica hereticari non potest, teste Eusebio papa qui, ut habetur 24, q. 1, c. In sede, ait, "In sede apostolica extra maculam semper est catholica servata religio." Sedes autem apostolica non est papa qui presidet apostolice sedi, nec est populus Romanus, nec clerus cum populo, nec totus clerus. Ergo est collegium cardinalium, et per consequens collegium cardinalium hereticari non potest. |
A second [argument is] as follows. The apostolic see can not become heretical, as Pope Eusebius attests. As we find in 24, q. 1, c. In sede, he says [col.969], "The catholic religion has always been preserved without stain in the apostolic see." But the apostolic see is not the pope who presides over the apostolic see, nor is it the Roman people, nor the clergy with the people, nor the whole of the clergy. It is, therefore, the college of cardinals; and as a consequence the college of cardinals can not become heretical. |
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Tercio sic. Illud collegium quod solummodo et non aliud habet potestatem eligendi summum pontificem, qui est caput ecclesie, hereticari non potest, quia si illud collegium esset hereticum esset privatum potestate eligendi summum pontificem, quia heretici summum pontificem non debent eligere, et per consequens tota ecclesia careret potestate eligendi summum pontificem, quod est inconveniens reputandum. Sed ad solum collegium cardinalium spectat potestas eligendi summum pontificem, ut ex decreto Nicolai pape quod ponitur dist. 19 colligitur. Ergo collegium cardinalium hereticari non potest. |
A third [argument is] as follows. That college which alone and exclusively has the power to choose the highest pontiff, who is the head of the church, can not become heretical, because if that college were heretical it would be deprived of the power to choose the highest pontiff, since heretics ought not choose the highest pontiff, and consequently the whole church would lack the power to choose the highest pontiff and this is to be regarded as unsuitable. But, as we gather from a decree of Pope Nicholas collected in dist. 19, the power to choose the highest pontiff pertains to the college of cardinals alone; therefore, the college of cardinals can not become heretical. |
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Quarto sic: illud collegium ad quod spectat papam si exorbitaverit a fide corrigere et iudicare non potest contra fidem errare, quia si posset contra fidem errare non esset papa eorum subiectus iudicio; ymmo eciam alii Christiani non essent necessario eorum subiecti iudicio in causa fidei, quia possent ab eis si erraverint appellare; ergo multo forcius non esset papa eorum subiectus iudicio. Sed collegium cardinalium potest de papa heretico iudicare, quod probatur exemplo eorum qui Anastasium secundum, ut habetur dist. 19. repudiaverunt propter hereticam pravitatem; illi autem fuerunt cardinales. Ergo ad cardinales spectat papam de pravitate heretica iudicare, et per consequens collegium cardinalium hereticari non potest. |
A fourth [argument is] as follows. That college to which it pertains to correct and judge the pope if he deviates from the faith can not err against faith, because if it could err against faith the pope would not be subject to its judgement - indeed other christians too would not necessarily be subject to its judgement in a case concerning faith because they could appeal from it if it erred; it is much more the case, therefore, that the pope would not be subject to its judgement. But the college of cardinals can judge a heretical pope, as is proved by the example of those who rejected Anastasius II for heretical wickedness, as we find in dist. 19 [c.9; col.64]. However these were cardinals. It pertains to cardinals, therefore, to judge a pope in a matter of heretical wickedness, and consequently the college of cardinals can not become heretical. |
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Quinto sic: illud collegium hereticari non potest quo hereticato tota multitudo Christianorum hereticaretur; sed hereticato collegio cardinalium tota multitudo christianorum hereticaretur, quia, ut habetur 6, q. 1, para. Verum, "capite languescente facile reliqua corporis membra inficiuntur". Collegium autem cardinalium est caput Christianitatis; ergo hereticato collegio cardinalium facile hereticaretur tota Christianitas; sed tota Christianitas hereticari non potest. Ergo nec collegium cardinalium hereticari non potest. |
A fifth [argument is] as follows. That college which would cause the whole multitude of christians to become heretical if it became heretical can not become heretical; but if the college of cardinals became heretical the whole multitude of christians would become heretical because, as we find in 6, q. 1, para. Verum [col.559], "If the head becomes ill the remaining members of the body easily become infected." The college of cardinals is the head of christianity, however, so if the college of cardinals became heretical the whole of christianity would easily become heretical. But the whole of Christianity can not become heretical, and so the college of cardinals can not become heretical either. |
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Sexto sic: si collegium cardinalium posset hereticari multo magis quodlibet aliud collegium posset hereticari, et ita nullum esset collegium Christianorum quod non posset hereticam incurrere pravitatem. Quare tota Christianitas posset heretica pravitate respergi, quod est minime concedendum. Ergo collegium cardinalium hereticari non potest. |
A sixth [argument is] as follows. If the college of cardinals could become heretical it is much more the case that any other college at all could become heretical, and so there would be no college of christians which could not incur heretical wickedness. As a result the whole of christianity could be defiled with heretical wickedness, and this is not to be conceded. Therefore the college of cardinals can not become heretical. |
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Septimo sic: illud collegium hereticari non potest cui nullus Christianus in hiis que fidei sunt audet resistere nec contra ipsum fidem catholicam defensare, quia tali collegio hereticato tota fides periclitaretur; sed collegio cardinalium nullus audet in hiis que sunt fidei resistere Christianus nec contra idem collegium aliquid tangens fidem defendere; ergo collegium cardinalium hereticari non potest. |
A seventh [argument is] as follows. That college can not become heretical which no christian dares to resist in matters of faith and against which no christian dares to defend catholic faith, because if such a college were to become heretical the whole faith would be endangered. But no christian dares to resist the college of cardinals in matters of faith nor to defend anything touching on the faith against that college. Therefore the college of cardinals can not become heretical. |
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Octavo sic: collegium cardinalium est dignius et nobilius collegio episcoporum, nam cardinales in Romana curia episcopis preferuntur; sed collegium episcoporum hereticari non potest quia collegium episcoporum succedit collegio apostolorum quod hereticari non potuit; ergo nec collegium episcoporum hereticari poterit, et per consequens multo forcius collegium cardinalium hereticari non potest. |
An eighth [argument is] as follows. The college of cardinals is worthier and more noble than the college of bishops, for cardinals at the Roman curia are ranked ahead of bishops. But the college of bishops can not become heretical because it succeeds the college of apostles which could not become heretical. Neither, therefore, will the college of bishops be able to become heretical; and consequently it is much more certainly the case that the college of cardinals can not become heretical. |
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Nono sic: Illud collegium quod de heresi accusari non potest nullatenus hereticari potest; sed collegium cardinalium de heresi accusari non potest, quia non posset accusari de heresi nisi ab inferioribus; inferiores autem superiores accusare non possunt secundum canonicas sancciones; ergo collegium cardinalium de heresi accusari non potest, et per consequens hereticari nequit. |
A ninth [argument is] as follows. That college which can not be accused of heresy can not become heretical. But the college of cardinals can not be accused of heresy because it could only be accused of heresy by inferiors and, according to canonical decrees, inferiors can not accuse superiors. Therefore the college of cardinals can not be accused of heresy and, consequently, can not become heretical. |
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Decimo sic: illud collegium in cuius fide salvantur simplices hereticari non potest, quia illo collegio hereticato simplices salvari nequirent; sed simplices salvantur in fide maiorum; inter maiores autem maximi sunt cardinales; ergo simplices salvantur in fide cardinalium, et per consequens collegium cardinalium hereticari non potest. |
A tenth [argument is] as follows. That college in the faith of which the simple are saved can not become heretical, because if it did become heretical the simple would not be able to be saved. But the simple are saved in the faith of the elders; however cardinals are the greatest of the elders. Therefore the simple are saved in the faith of the cardinals and, consequently, the college of cardinals can not become heretical. |
Capitulum 7 |
Chapter 7 |
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Discipulus Narra assercionem contrariam cum motivis suis. |
Student: Set out the opposing opinion with the arguments for it. |
That the Cardinals can become heretics |
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Magister Quidam indubitanter tenent quod collegium cardinalium in fide est nullatenus confirmatum, sicut nec collegia monachorum et aliorum clericorum, et ideo hereticari potest; nec est certum quod numquam contra fidem errabit, sicut nec est certum quod errabit contra fidem. Isti assertores hanc assercionem multis racionibus fulcire nituntur, quarum prima est hec. Nulli particulari collegio per summum pontificem voluntarie et ad beneplacitum instituto debet attribui quod contra fidem errare non possit, quia aliquod collegium contra fidem errare non posse aliter probari non potest nisi quia Christus promisit fidelibus fidem catholicam usque ad finem seculi duraturam. Verba autem Christi promittentis fidem usque ad finem seculi permansuram de nullo collegio particulari a summo pontifice instituto debent intelligi, quia Christus promissionem suam in ordinacione summi pontificis nequaquam instituit. Collegium autem cardinalium est collegium particulare a summo pontifice voluntarie et ad placitum institutum, quia nec a Christo nec ab apostolis legitur institutum, eo quod nec in Scriptura Sacra nec in gestis apostolorum de cardinalibus aliqua mencio reperitur. Ergo temerarium est dicere quod collegium cardinalium numquam errabit contra fidem. |
Master: Some people hold it as indubitable that the college of cardinals has not been confirmed in faith, just as the colleges of monks and other clergy have not been, and therefore it can become heretical. Nor is it certain that it will never err against faith, just as it is not certain that it will err against faith. Those who maintain this assertion try to support it with many arguments, of which the first is this. It ought not be attributed to any particular college established voluntarily and at his good pleasure by the highest pontiff that it can not err against faith because that some college can not err against faith can only be proved because Christ promised believers that the catholic faith would last to the end of the age. However Christ's words promising that the faith would remain to the end of the age should not be understood of any particular college established by the highest pontiff because Christ did not found his promise on arrangements of the highest pontiff. The college of cardinals, however, is a particular college established voluntarily and at his pleasure by the highest pontiff, since we do not read that it was established by Christ or the apostles, in that we do not find any mention of cardinals in sacred Scripture or in the deeds of the apostles. It is rash to say, therefore, that the college of cardinals will never err against faith. |
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Secundo sic: illud collegium quod potest summus pontifex destruere vel cassare non est illa ecclesia que errare non potest, quia illa ecclesia que non potest errare non potest esse nulla (24. q. 1. c. Pudenda), et per consequens non potest a summo pontifice destrui et cassari. Summus autem pontifex, sicut collegium cardinalium instituit, ita posset idem collegium destruere vel cassare, quia posset cardinalibus morientibus alios minime subrogare; nec in hoc diceretur precepti domini transgressor eo quod de cardinalibus creandis nullum inveniatur preceptum divinum. Ergo collegium cardinalium non est illa ecclesia que contra fidem errare non potest. |
Secondly [it is argued] as follows. That college which the highest pontiff can destroy or make null is not that church which can not err, because that church which can not err can not be null (24, q. 1, c. Pudenda; col.978]) and, consequently, can not be destroyed and made null by the highest pontiff. Just as the highest pontiff established the college of cardinals, however, so he could destroy and make null that same college because he could fail to replace cardinals who died with others. In doing this he would not be said to be a transgressor of a precept of the Lord because we do not find any divine precept about the need to create cardinals. Therefore the college of cardinals is not that church which can not err against faith. [Cf. Nicolas Minorita: Chronica (ed. Gál and Flood, St Bonaventure, 1996), pp. 954, primo.] |
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Tercio sic: illa ecclesia que contra fidem errare non potest nequaquam post tempora apostolorum incepit, quia ecclesie que erat temporibus apostolorum promisit Christus se cum ea usque ad finem seculi permansurum cum dixit Matthei ultimo, "Vobiscum sum omnibus diebus usque ad consummacionem seculi." In quibus verbis Christus innuit manifeste quod ab illo tempore usque ad finem seculi nequaquam ecclesia a fide catholica esset recessura, et ita illa ecclesia que errare non potest post tempora apostolorum nequaquam incepit. Collegium autem cardinalium post tempora apostolorum incepit; ergo collegium cardinalium non est illa ecclesia que errare non potest. |
[It is argued] thirdly as follows. That church which can not err against faith did not begin after the time of the apostles because it was to the church which existed in the time of the apostles that Christ made the promise that he would remain with it until the end of the age when he said in the last chapter of Matthew [28:20], "I am with you always to the end of the age." Christ clearly indicated by these words that from that time to the end of the age the church would not abandon the catholic faith, and so that church which can not err did not begin after the time of the apostles. The college of cardinals did begin after the time of the apostles however. The college of cardinals, therefore, is not that church which can not err. [Cf. ibid., secundo.] |
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Quarto sic: illud collegium quod est inferius papa non est illa ecclesia que contra fidem errare non potest, quia sicut papa contra fidem potest errare ita omne collegium inferius ipso potest contra fidem errare; collegium autem cardinalium est inferius papa; ergo potest contra fidem errare. |
[It is argued] fourthly thus. That college which is inferior to the pope is not that church which can not err against faith because, just as the pope can err against faith, so every college inferior to him can err against faith. The college of cardinals, however, is inferior to the pope. Therefore it can err against faith. |
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Discipulus Per hanc racionem probaretur quod tota congregacio fidelium posset contra fidem errare quia tota est inferior papa. |
Student: It would be proved by this argument that the whole congregation of believers could err against faith because the whole is inferior to the pope. |
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Magister Respondetur quod non procedit racio de tota congregacione fidelium, quia quando sedes apostolica non vacat, tota congregacio fidelium non est inferior papa quia comprehendit papam; sed tota multitudo fidelium preter papam est inferior papa et de illa multitudine conceditur quod potest contra fidem errare, quia secundum eos fides posset in solo summo pontifice remanere. |
Master: The reply to that is that the argument is not valid of the whole congregation of believers because when the apostolic see is not vacant the whole congregation of believers is not inferior to the pope because it includes the pope. But the whole multitude of believers except for the pope is inferior to the pope and of that multitude it is granted that it can err against faith because, according to them, faith could remain with the highest pontiff alone. |
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Discipulus Compleas alias raciones? |
Student: Would you finish the other arguments? |
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Magister Quinta racio est hec: de illa sola ecclesia est tenendum firmiter quod non potest errare contra fidem de qua firmiter est credendum quod extra ipsam non est salus; sed extra collegium cardinalium potest esse salus, multi enim salvantur qui cardinales non sunt; ergo collegium cardinalium non est illa ecclesia que errare non potest. |
Master: A fifth argument is this. Only about that church of which it is firmly believed that there is no salvation outside it should it be firmly held that it can not err against faith. But there can be salvation outside the college of cardinals for many who are not cardinals are saved. Therefore the college of cardinals is not that church which can not err. [Cf. ibid., tertio.] |
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Sexto sic: sicut omnis persona que potest errare in moribus potest eciam errare contra fidem, ita omne collegium quod potest errare contra bonos mores potest errare contra fidem. Collegium autem cardinalium potest errare contra bonos mores. Si essent enim duo vel tres cardinales tantummodo non esset necesse quod aliquis eorum esset in caritate, immo posset quilibet eorum esse in peccato mortali cum constet quod nonnumquam viri sceleratissimi ad cardinalatus officium assumuntur. Ergo idem collegium cardinalium contra fidem potest errare. |
[See Significant Variants, para. 30.] [It is argued] sixthly as follows. Just as every person who can err in morals can also err against faith, so every college which can err against good morals can err against faith. The college of cardinals, however, can err against good morals. For if there were only two or three cardinals it would not be necessary for any of them to exist in charity - indeed any of them could be in mortal sin since it is certain that sometimes the most wicked men are raised to the office of cardinal. Therefore that college of cardinals can err against faith. |
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Septimo sic: illud collegium quod potest circa minora et faciliora errare potest eciam circa maiora et difficiliora errare; minus autem et facilius est eligere summum pontificem quam causas fidei diffinire. Collegium vero cardinalium potest errare circa eleccionem summi pontificis manifeste, enim erravit quando mulierem in papam elegit; posset eciam papam per symoniam eligere, sicut aperte insinuat glossa 79, dist. c. Si quis pecunia. Ergo eciam collegium cardinalium in diffiniendo causas fidei potest errare. |
A seventh [argument is] as follows. That college which can err in lesser and easier matters can also err in greater and more difficult matters. It is a lesser and easier matter, however, to choose the highest pontiff than to determine questions of faith. But the college of cardinals can err in the choice of the highest pontiff, for it clearly erred when it chose a woman as pope. It could also choose a pope as a result of simony, as the gloss on dist. 79 c. Si quis pecunia openly implies [s. v. non apostolicus; col.380]. Therefore the college of cardinals can also err in determining questions of faith. |
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Octavo sic: collegium cardinalium nec sanctitate nec fidei firmitate collegium apostolorum excellit. Hec considerantibus vitam et mores eorum est tam nota quod probacione non eget. Sed collegium apostolorum potuit errare et erravit; tempore enim passionis Christi nullus eorum fixus in fide remansit; ergo multo forcius collegium cardinalium potest errare contra fidem. |
An eighth [argument is] the following. The college of cardinals does not excel the college of apostles in sanctity or in firmness of faith. This is so well known to those who consider their life and morals that it does not need proof. But the college of apostles could err and did err. For at the time of Christ's passion none of them remained fast in faith. It is therefore much more strongly the case that the college of cardinals can err against faith. [Cf. ibid., p. 955, quarto.] |
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Discipulus Ista racio non videtur concludere, quia collegium apostolorum licet ante missionem Spiritus Sancti erraverit tamen post dictam missionem non erravit. |
Student: That argument does not seem valid because although the college of apostles erred before the sending of the holy spirit it nevertheless did not do so after that sending. |
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Magister Non videtur istis quod hoc impediat argumentum, quia collegium apostolorum non solum post missionem Spiritus Sancti sed eciam ante passionem Christi uberiori gracia sanctitatis et veritatis illuminacione maiori fulgebat quam collegium cardinalium. Ipsos enim ante passionem Christus multipliciter commendavit, dicens Matthei 5, "Vos estis lux mundi." "Vos estis sal terre." et Iohannis 15 c., "Iam non dicam vos servos quia servus nescit quid faciat dominus eius. Vos autem dixi amicos, quia omnia quecumque audivi a patre meo nota feci vobis." Et de firmitate eos commendat Luce 22, "Vos estis qui permansistis mecum in temptacionibus meis." Si igitur apostoli, qui secundum beatum Gregorium comparantur cedris, a fide poterant deviare, temerarie cardinales, qui omni vento doctrine tanquam arundines agitantur, dicuntur non posse a veritatis catholice tramite aberrare. |
Master: It does not seem to them that this hinders the argument because the college of apostles glittered with a richer grace of sanctity and a greater brightness of truth than the college of cardinals not only after the sending of the holy spirit but even before Christ's passion. For before his passion Christ commended them in many ways, saying at Matthew 5[:14,13], "You are the light of the world", "You are the salt of the earth", and at John 15[:15], "I will not now call you servants, for the servant knoweth not what his lord doth. But I have called you friends because all things whatsoever I have heard of my Father I have made known to you." And he commends them for their firmness at Luke 22[:28], "You are they who have continued with me in my temptations." So if the apostles, who according to blessed Gregory are compared to cedars, could turn aside from the faith, it would be rash to say that the cardinals, who like reeds are disturbed by every breeze of teaching, can not stray from the path of catholic truth. |
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Nono sic: nulla dignitas ecclesiastica viatorem sanctificat nec inobliquabilem a fide constituit. Hoc ex auctoritatibus superius allegatis probatur aperte; quod eciam ex verbis Chrysostomi que ponuntur dist. 40, c. Multi colligitur. Ait enim, "Non locus sanctificat hominem." Et infra, "Qui bene sederit super cathedram honorem cathedre accipit, qui male sederit iniuriam cathedre facit." Ex quibus verbis datur intelligi quod dignitas ecclesiastica non attribuit sanctitatem, et per consequens non confert impossibilitatem errandi contra fidem. Sed tota multitudo cardinalium ante dignitatem cardinalatus adeptam potuit errare contra fidem; ergo eadem multitudo post dignitatem cardinalatus adeptam potest errare contra fidem. |
A ninth [argument is] the following. No ecclesiastical dignity sanctifies a pilgrim or establishes him as unable to turn aside from faith. This is clearly proved by the texts cited above, and is gathered too from the words of Chrysostom included in dist 40, c. Multi [col.147]. For he says, "The place does not sanctify the man ... He who sits rightly on his throne receives the honour of the throne, he who sits unjustly does a wrong to the throne." We are given to understand by these words that an ecclesiastical dignity does not bestow sanctity and, consequently, does not confer the impossibility of erring against faith. But the whole multitude of cardinals could have erred against faith before acquiring the dignity of the cardinalate. Therefore the same multitude can err against faith after acquiring the dignity of the cardinalate. |
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Decimo sic: collegium eminencius et superius collegio cardinalium, scilicet collegium archiepiscoporum et episcoporum, potest contra fidem errare; ergo multo magis collegium cardinalium potest errare contra fidem. Hic essent duo probanda, scilicet quod collegium archiepiscoporum et episcoporum est eminencius collegio cardinalium, quod ex hoc ostenditur, quod olim cardinales Romane ecclesie ad archiepiscopatus electi et assumpti fuerunt, secundum quod ex registro Innocencii et gestis Romanorum pontificum habetur. Non debet autem aliquis eligi de statu maiori ad minorem sed econverso; ergo status archiepiscoporum est eminencior statu cardinalium. Secundum probandum est quod collegium seu communitas archiepiscoporum et episcoporum potest contra fidem errare, quod patet ex hoc quod Christus non promisit quod fides catholica esset in episcopis usque ad finem seculi permansura. |
A tenth [argument is] the following. A college which is more eminent than and superior to the college of cardinals, that is the college of archbishops and bishops, can err against faith. It is therefore much more the case that the college of cardinals can err against faith. Here two things would have to be proved, [firstly], that is, that the college of archbishops and bishops is more eminent than the college of cardinals, and this is shown from the fact that at one time cardinals of the Roman church were chosen and appointed to archbishoprics, according to what is found in the register of Innocent and in the deeds of the Roman pontiffs. No one should be chosen from a greater position to a lesser one, however, but the reverse. Therefore the position of archbishop is more eminent than the position of cardinal. Secondly, it has to be proved that the college or community of archbishops and bishops can err against faith. This is clear from the fact that Christ did not promise that the catholic faith would remain among bishops until the end of the age. |
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Undecimo sic: de una sola ecclesia militante dicitur quod non potest errare contra fidem; collegium autem cardinalium non est illa ecclesia, licet sit pars illius ecclesie sicut et ecclesia Parisiensis est pars illius ecclesie, quia congregacio fidelium est illa ecclesia que non potest errare. Congregacio autem cardinalium non est congregacio fidelium licet sit pars eius; ergo congregacio cardinalium potest errare contra fidem. Confirmatur hec racio quia quod competit toti ecclesie non est attribuendum parti ecclesie, eciam principali, nisi hoc possit per racionem necessariam vel auctoritatem apertam ostendi. Collegium autem cardinalium est pars ecclesie que errare non potest contra fidem; ergo non posse errare contra fidem non debet attribui collegio cardinalium, cum hoc nec per racionem necessariam nec per auctoritatem apertam possit ostendi. |
[See Significant Variants, para. 31.]An eleventh [argument is] as follows. It is said of only one church militant that it can not err against faith. The college of cardinals is not that church, however, although it is part of that church, just as the church of Paris is also part of that church, because it is the congregation of believers that is the church that can not err. The congregation of cardinals is not the congregation of believers, however, although it is part of it. Therefore the congregation of cardinals can err against faith. This argument is confirmed because what belongs to the whole church should not be attributed to part of the church, even the main part, unless this can be shown by necessary reason or by a plain authoritative text. However the college of cardinals is part of the church which can not err against faith. An inability to err against faith, therefore, should not be attributed to the college of cardinals since this can not be shown by necessary reason or by a plain authoritative text. |
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Duodecimo sic: illud collegium quod contra fidem errare non potest non indiget aliorum consilio pro questionibus fidei terminandis; collegium autem cardinalium sepe pro questionibus fidei terminandis indiget aliorum consilio orthodoxorum, aliter enim pro questionibus huiusmodi superfluum esset generalia concilia celebrare; ergo collegium cardinalium potest contra fidem errare. |
A twelfth [argument is] the following. That college which can not err against faith does not need the advice of others in order to determine questions of faith. The college of cardinals, however, often needs the advice of other orthodox in order to determine questions of faith, for otherwise it would be superfluous to hold general councils for questions of this kind. Therefore the college of cardinals can err against faith. |
Capitulum 8 |
Chapter 8 |
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Discipulus Durum michi videtur asserere collegium cardinalium posse contra fidem errare, tamen raciones ad hoc inducte apparent difficiles. Quamobrem qualiter ad raciones utriusque partis respondetur ostende, et primo quomodo respondetur ad raciones pro prima assercione. |
Student: It seems hard to me to assert that the college of cardinals can err against faith, yet the arguments brought forward for it appear difficult [to refure]. So show me how reply is made to the arguments for both sides, and first how the arguments for the first assertion are answered. |
Reply to arguments that the Cardinals cannot become heretics |
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Magister Ad primam illarum respondetur quod Romana ecclesia multipliciter accipitur aliquando accipitur pro universali ecclesia: aliquando pro papa: aliquando pro clero et populo Romano: aliquando pro collegio Cardinalium. Illa autem ecclesia Romana que errare non potest est universalis ecclesia et non collegium cardinalium. |
Master: The reply to the first of them is that 'Roman church' is taken in many ways. Sometimes it is taken as the universal church, sometimes as the pope, sometimes as the clergy and people of Rome, sometimes as the college of cardinals. However, the Church that cannot err is the universal Church, and not the college of cardinals. |
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Discipulus Circa istam materiam non dicas hic amplius quia de ea postea te interrogabo, sed dic quomodo respondetur ad secundam racionem. |
Student: Would you not say more about that matter here because I will ask you about it later. But tell how reply is made to the second argument. |
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Magister Ad secundam dicunt quidam quod per sedem apostolicam aliquando intelligitur papa, aliquando dyocesis sua, aliquando papa cum collegio cardinalium, aliquando ecclesia universalis. Illa autem sedes apostolica que errare non potest contra fidem secundum aliquos est universalis ecclesia, secundum quosdam vero est Romana dyocesis. |
Master: Some people reply to the second that by 'apostolic see' sometimes the pope is meant, sometimes his diocese, sometimes the pope with the college of cardinals, sometimes the universal church. According to some people, however, that apostolic see which can not err against faith is the universal church but according to others it is the Roman diocese. |
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Discipulus De hoc eciam ad presens supersedeas et dic ad terciam racionem. |
Student: Would you pass over this now too and speak to the third argument. |
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Magister Ad terciam racionem respondetur quod sicut imperator, qui aliquando habuit potestatem eligendi summum pontificem, ut habetur in decretis dist. 63, c. Adrianus et c. In synodo, potuit hereticam incurrere pravitatem, ita eciam illud collegium quod nunc habet potestatem eligendi summum pontificem potest pravitate heretica maculari. |
Master: A reply to the third argument is that just as the emperor, who once had the power to choose the highest pontiff, as we find in the decretals at dist. 63, c. Adrianus [col.241] and c. In synodo [col.241], could have incurred heretical wickedness, so too that college which now has the power to choose the highest pontiff can be stained with heretical wickedness. |
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Discipulus Si illud collegium hereticaretur nullus in ecclesia Dei haberet potestatem eligendi summum pontificem, et ita ecclesie Dei de eligendo summum pontificem non esset sufficienter provisum. |
Student: If that college were to become heretical no one in the church of God would have the power to choose the highest pontiff and so there would not be sufficient provision made for the church of God in the choice of the highest pontiff. |
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Magister Respondetur quod sufficienter provisum est quia si collegium cardinalium hereticaretur eleccio devolveretur ad Romanos. Si autem, sicut dicunt aliqui, esset possibile quod omnes Romani hereticarentur, potestas eligendi summum pontificem devolveretur ad alios orthodoxos. |
Master: The reply is that sufficient provision has been made because if the college of cardinals were to become heretical the choice would devolve upon the Romans. If, however, as some people say, it would be possible for all the Romans to become heretical, the power to choose the highest pontiff would devolve upon the other orthodox. |
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Discipulus De hoc alias tecum collacionem habebo, ideo narra quomodo respondetur ad quartam racionem. |
Student: I will discuss this with you elsewhere, so tell me how reply is made to the fourth argument. |
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Magister Respondetur ad illam racionem distinguendo, quia aut papa publice et notorie incidit in heresim manifestam explicite iam dampnatam, et in isto casu non solum collegium cardinalium, si in fide permanserit, sed eciam dyocesanus loci in quo moraretur papa haberet papam effectum hereticum iudicare, et tunc negatur minor illius racionis quia, sicut papa effectus hereticus est subiectus iudicio dyocesani fidelis qui tamen potest errare, ita eciam papa effectus hereticus est subiectus iudicio collegii cardinalium in fide manencium, quod tamen potest hereticari, quo hereticato non haberet de papa heretico iudicare; aut papa incideret in heresim dampnatam solummodo implicite, et tunc non collegium cardinalium sed concilium generale haberet iudicare de ipso. |
Master: A reply is made to that argument by making a distinction, because [i] either the pope publicly and notoriously falls into a manifest heresy already explicitly condemned -- and in that case not only the college of cardinals, if it has remained in the faith, but also the diocesan of the place where the pope was staying would have the power to judge a pope who has become a heretic -- and then the minor [premise] of that argument is denied, because just as a pope who has become a heretic is subject to the judgement of a believing diocesan, (who nevertheless himself can err,) so also a pope who has become a heretic is subject to the judgement of the college of the cardinals who remain in faith, although if [the college] were to become heretical, it would not have the power to judge a heretical pope. [ii] Or the pope would fall into a heresy which has only been condemned implicitly and then it would not be the college of cardinals but a general council that would have the power to judge him. |
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Discipulus Quomodo potest aliquis qui potest errare de papa heretico iudicare? |
Student: How can someone who can err judge a heretical pope? |
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Magister Respondetur quod sicut episcopi et inquisitores heretice pravitatis, de quibus non est dubium quin possint errare contra fidem, antequam in hereticam inciderint pravitatem valent de hereticis iudicare, ita et collegium cardinalium licet possit errare contra fidem si tamen non erraverit sed in fide permanserit orthodoxa potest de papa effecto heretico iudicare. |
[See Significant Variants, para. 32.]Master: It is replied that just as bishops and inquisitors into heretical wickedness, about whom there is no doubt but that they can err against faith, can judge heretics, before they themselves fall into heretical wickedness, so also although the college of cardinals can err against faith yet if it has not erred but remained in orthodox faith it can judge a pope who has become a heretic. |
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Discipulus Dic ad alias raciones. |
Student: Speak to the other arguments. |
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Magister Ad quintam respondetur quod hereticato collegio cardinalium non propter hoc hereticaretur tota multitudo Christianorum. Quod autem dicitur de capite languescente, etc. respondetur quod de multis membris continet veritatem non tamen semper de omnibus membris verificatur. Tempore enim Anastasii secundi caput, scilicet Anastasius qui fuerat papa, languebat heretica pravitate, et tamen multa membra sana et integra remanebant. |
Master: A reply to the fifth is that the college of cardinals becoming heretical would not cause the whole multitude of christians to become heretical. A reply to what is said about the head becoming ill, etc. is that it is true of many members, yet does not always prove to be true of all members. For in the time of Anastasius II the head, that is Anastasius who was pope, was ill with heretical wickedness and yet many members remained sound and whole. |
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Ad sextam racionem respondetur dupliciter: uno modo concedendo quod nullum est collegium speciale, neque prelatorum neque religiosorum neque clericorum neque laicorum neque virorum neque mulierum, quod non possit errare contra fidem, collegium tamen universale Christianorum quod de facto comprehendit viros et mulieres Deus numquam permittet contra fidem errare; aliter dicitur quod preter collegium universale collegium Romane dyocesis non potest errare contra fidem. Neque valet consequencia: collegium cardinalium potest errare contra fidem, ergo quodlibet aliud collegium particulare potest errare contra fidem. Interdum enim aliqua prerogativa competit toti que non est attribuenda parti, et ideo licet secundum istos tota Romana dyocesis non possit errare contra fidem tamen collegium cardinalium quod est pars dicte dioecesis poterit errare contra fidem. |
There are two ways of replying to the sixth argument. The first way is by granting that there is no particular college, either of prelates, religious, clerics, laity, men or women, which can not err against faith. Yet God will never permit the universal college of christians, which in fact is comprised of men and women, to err against faith. In another way it is said that apart from the universal college, the college of the Roman diocese can not err against faith. And [besides] the inference is not valid: 'the college of cardinals can err against faith, therefore any other particular college at all can err against faith.' For sometimes some prerogative belongs to a whole which should not be attributed to a part [of it] and so although the whole Roman diocese can not err against faith, according to them, yet the college of cardinals which is part of that diocese can err against faith. |
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Ad septimam respondetur quod si collegium cardinalium contra fidem erraret, invenirentur alii Christiani qui eis auderent resistere quia timor mortis eos nequaquam retraheret a confessione et defensione veritatis catholice, sicut temporibus imperatorum qui erant domini mundi et multo maioris potencie temporalis quam sint cardinales, multi sancti martyres fidem catholicam confitebantur et pro viribus defensabant. |
A reply to the seventh is that if the college of cardinals were to err against faith other christians would be found who would dare to resist them because fear of death would not drag them away from the confession and defence of catholic truth, just as in the times of the emperors, who were lords of the world and of much greater temporal power than are cardinals, many holy martyrs confessed the catholic faith and defended it according to their ability. |
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Discipulus Nunc non invenirentur tales. |
Student: Such people would not be found now. |
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Magister Dicitur quod sic. Si enim nunc quamplurimi seculares se pro defensione temporalium contra totum collegium cardinalium opponunt, non est incredibile reputandum quin aliqui exponerent se pro defensione fidei si collegium cardinalium fidem catholicam impugnaret. |
Master: It is said that they would be. For if very many seculars now oppose the whole college of cardinals to defend temporal goods, it ought not be regarded as incredible that some of them would risk much for the defence of the faith if the college of cardinals were to attack the catholic faith. |
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Discipulus Dic quomodo respondetur ad octavam racionem. |
Student: Tell me how answer is made to the eighth argument. |
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Magister Ad octavam racionem dicitur quod collegium episcoporum posset errare contra fidem, nec est certum, nec per Scripturam Divinam nec per doctrinam universalis ecclesie nec per doctrinam sanctorum, quod omnes episcopi tempore Antichristi vel in alio tempore a fide catholica minime aberrabunt; immo estimant aliqui, quamvis ad hoc fundamentum solidum habere non possint, quod sicut pontifices et Pharisei crucifixerunt Christum ita episcopi et religiosi ac clerici erunt principales sectatores Antichristi, nec aliquis clericus sive religiosus se sibi opponet. |
Master: To the eighth argument it is said that the college of bishops could err against faith and that it is not certain, either from divine Scripture, from the teaching of the universal church or from the teaching of the saints, that all the bishops in the time of anti-Christ or in another time will not stray from the catholic faith. Indeed some people think, although they can not have a strong foundation for this, that just as the priests and Pharisees crucified Christ so bishops, religious and clerics will be the principal followers of anti-Christ and that no cleric or religious will oppose him. |
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Discipulus Hoc est temerarie dictum eciam, esto quod non sit certum an aliqui clerici Antichristo resistent: ideo transi et indica quomodo respondetur ad nonam racionem. |
Student: This is rashly said too, given that it is not certain whether some clerics would resist anti-Christ. So pass on and indicate how reply is made to the ninth argument. |
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Magister Ad nonam racionem dicitur quod collegium cardinalium posset accusari de heresi; et cum dicitur quod inferiores superiores accusare non possunt, hoc negatur in multis casibus. |
Master: It is said to the ninth argument that the college of cardinals could be accused of heresy, and when it is said that inferiors can not accuse inferiors this is denied in many cases. |
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Ad decimam respondetur quod simplices non salvarentur in fide cardinalium si hereticarentur, sed salvarentur in fide apostolorum et aliorum sanctorum qui credebant explicite id quod simplices credunt implicite. Unde quod dicitur quod simplices salvantur in fide maiorum vel in fide ecclesie, debet intelligi quod salvantur in illa fide que fuit in apostolis explicite et adhuc est in maioribus, si maiores non sunt simplices in lege divina et sunt catholici et fideles. Si enim soli illiterati vel parvam habentes noticiam legis divine essent catholici et omnes episcopi et religiosi ac clerici essent heretici, quamvis illiterati non crederent explicite multa que spectant ad fidem, credentes tamen illam esse veram fidem quam predicaverunt apostoli et pro qua sancti martires sunt occisi, salvarentur in fide maiorum, scilicet apostolorum et aliorum sanctorum qui credebant explicite illa que isti credunt implicite. |
The reply to the tenth is that the simple would not be saved in the faith of the cardinals if they were to become heretical but would be saved in the faith of the apostles and other saints who explicitly believed what the simple believe implicitly. So when it is said that the simple are saved in the faith of the elders or in the faith of the church, this should be understood [as meaning] that they are saved in that faith which the apostles explicitly had and which elders still have, if the elders are not simple in divine law, are catholics and are believers. For if only the unlearned or those having little knowledge of divine law were catholics and all bishops, religious and clerics were heretics then even if the unlearned did not explicitly believe many things which pertain to the faith yet in believing that the true faith is that which the apostles preached and for which the holy martyrs were killed they would be saved in the faith of the elders, that is, of the apostles and other saints who believed explicitly what they believe implicitly. |
Capitulum 9 |
Chapter 9 |
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Discipulus Audivi qualiter tenentes secundam assercionem respondeant ad raciones pro prima assercione, nunc affecto scire quomodo primi assertores nituntur dissolvere raciones inductas pro assercione secunda. |
Student: I have heard how those who hold the second opinion reply to the arguments for the first opinion. Now I want to know how those affirming the first opinion try to refute the arguments brought forward for the second opinion. |
Reply to arguments that the Cardinals can become heretics |
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Magister Ad primam dicitur quod sicut secundum sanctos patres Christus immediate dedit primatum Romane ecclesie, et de hoc tamen nulla mencio in Scriptura Divina habetur, ita Christus promisit quod Romana ecclesia esset usque ad finem seculi duratura. Romana autem ecclesia est collegium cardinalium. Cum vero dicitur quod collegium cardinalium est institutum a summo pontifice, respondetur quod quamvis ita sit institutum a summo pontifice tamen succedit priori collegio quod errare non potuit, et ideo nec ipsum potest errare contra fidem. |
Master: To the first it is said that just as according to the holy fathers Christ directly gave primacy to the Roman church and yet there is no mention of this found in divine Scripture, so Christ promised that the Roman church would last to the end of the age. However the Roman church is the college of cardinals. But when it is said that the college of cardinals was established by the highest pontiff, it is replied that although it was established in this way by the highest pontiff it nevertheless succeeds an earlier college that could not err, and therefore neither can it err against faith. |
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Ad secundam dicitur quod summus pontifex non potest collegium cardinalium destruere vel cassare, sicut nec potest statum ecclesie immutare (25, q. 1, c. Que ad perpetuam). |
To the second it is said that the highest pontiff can not destroy or make null the college of cardinals, just as he can not change the condition of the church (25, q. 1, c. Que ad perpetuam [col.1007]). |
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Ad terciam dicitur quod collegium cardinalium succedit illi ecclesie que temporibus apostolorum errare non potuit, et ideo non potest errare. |
To the third it is said that the college of cardinals has succeeded that church which could not err in the time of the apostles, and therefore it can not err. |
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Ad quartam dicitur quod conceditur quod aliqua ecclesia inferior papa non potest errare contra fidem, sicut ecclesia Romana cui presidet papa est inferior papa et tamen non potest errare contra fidem. |
To the fourth it is said that it is granted that some church inferior to the pope can not err against the faith, just as the Roman church over which the pope presides is inferior to the pope and yet can not err against the faith. |
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Ad quintam dicitur quod nullus qui est sic extra collegium cardinalium quod in hiis que credit collegium cardinalium adversatur eidem potest salvari, quamvis salvari possit licet non fuerit Cardinalis. |
To the fifth it is said that no one who is outside the college of cardinals, in the sense that he is opposed to it in matters that the college of cardinals believes, can be saved although it is possible to be saved even if one is not a cardinal. |
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Ad sextam dicitur quod totum collegium cardinalium, eciam si non essent nisi duo, non posset errare contra bonos mores quia preservaretur a Deo. |
To the sixth it is said that the whole college of cardinals, even if there were only two of them, could not err against good morals because it would be kept safe by God. |
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Ad septimam dicitur quod sicut aliquando ecclesia preservatur circa maiora et non circa minora -- congregacio enim fidelium preservatur a Deo ne fidei catholice iacturam sustineat, quam tamen Deus patitur multis pressuris et angustiis tribulari corporalibus -- ita collegium cardinalium preservatur ne erret in fide, non tamen preservatur ne erret in eleccione summi pontificis. |
To the seventh it is said that just as the church is sometimes kept safe in major matters and not in minor ones -- for the congregation of believers is kept safe by God so that it does not sustain damage to catholic faith, although God allows it be afflicted with many bodily pressures and anxieties -- so the college of cardinals is kept safe so that it does not err in faith, yet it is not kept safe so that it does not err in the choice of the highest pontiff. |
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Ad octavam dicitur quod nec ex sanctitate nec ex fidei firmitate cardinalium maiori quam habuerunt apostoli est quod collegium cardinalium errare non potest, sed ex promissione Christi. Unde illud argumentum, si valeret, concluderet quod omni tempore post apostolos potuit congregacio fidelium errare contra fidem, quia in congregacione fidelium post tempora apostolorum nec maior sanctitas nec maior fidei firmitas quam in apostolis fuit inventa. |
To the eighth it is said that it is not from the cardinals having greater sanctity or firmness of faith than the apostles had that the college of cardinals can not err, but from Christ's promise. So if that [eighth] argument were valid it would lead to the conclusion that at any time after the apostles the congregation of believers has been able to err against faith, because among the congregation of believers after the time of the apostles there has not been found greater sanctity or greater firmness of faith than the apostles had. |
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Ad nonam dicitur quod dignitas ecclesiastica non sanctificat nec inobliquabilem in fide constituit aliquam personam, tamen Christus preservat ab errore contra fidem aliquod collegium habens aliquam spiritualem dignitatem, quemadmodum religio Christiana nec sanctificat nec inobliquabilem constituit aliquam personam, Christus tamen preservat collegium suscipiencium religionem Christianam ne erret contra fidem. |
To the ninth it is said that an ecclesiastical dignity does not sanctify any person or make them unable to turn aside from the faith; nevertheless Christ does keep safe from error against faith any college having some spiritual dignity, just as the christian religion does not sanctify any person or make them unable to turn aside, yet Christ keeps safe the college of those receiving the christian religion so that it does not err against faith. |
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Ad decimam dicitur dupliciter uno modo quod collegium archiepiscoporum et episcoporum non potest contra fidem errare, et isti concedunt quod preter congregacionem fidelium sunt plura collegia particularia que contra fidem errare non possunt, scilicet collegium cardinalium et collegium episcoporum. Aliter dicitur quod collegium cardinalium quantum ad aliqua est eminencius collegio episcoporum licet quantum ad aliqua sit inferius ipso et ideo licet cardinales valeant eligi ad episcopatus poterit tamen collegium ipsorum cardinalium esse confirmatum in fide. |
There are two ways of answering the tenth. One way is that the college of archbishops and bishops can not err against faith; and they grant that there are many particular colleges, apart from the congregation of believers, which can not err against faith, for instance the college of cardinals and the college of bishops. In another way it is said that the college of cardinals is more eminent than the college of bishops with respect to some matters, although with respect to others it is inferior to it, and therefore although cardinals can be chosen for the episcopate yet the college of those cardinals can be confirmed in faith. |
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Ad undecimam dicitur quod de una sola ecclesia generali militante asseritur quod non potest contra fidem errare. Cum hoc tamen stat quod sit aliqua ecclesia particularis que non possit errare contra fidem, sicut conceditur quod congregacio fidelium errare non potest et tamen simul cum hoc conceditur quod concilium generale contra fidem errare non potest. |
To the eleventh it is said that of only one general church militant is it affirmed that it can not err against faith. Yet it is not inconsistent with this that there is some particular church which can not err against faith, just as it is granted that the congregation of believers can not err and yet along with this it is also granted that a general council can not err against faith. |
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Ad ultimam dicitur quod collegium cardinalium in questionibus fidei terminandis requirit aliorum consilium ut magis autentificetur per consensum plurium determinacio eorumdem. |
It is said to the last that the college of cardinals needs the advice of others in determining questions of faith so that their determination may be more validated by the agreement of many. |
Capitulum 10 |
Chapter 10 |
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Discipulus Exiguitati mee videtur quod ad raciones septimam, octavam et nonam sufficienter responsum existit, sed ad raciones alias responsiones nequaquam intelligo, quarum tamen discussionem maiorem usque ad aliud tempus volo differri. Nunc autem occasione predictorum scire desidero quid senciunt scolastici de collegio cardinalium una cum papa, an scilicet papa et omnes cardinales simul possint pravitate heretica irretiri. |
Student: It seems to me in the smallness [of my opinions] that an adequate response has been made to the seventh, eighth and ninth arguments, but I do not understand the replies to the other arguments. Nevertheless I want to defer a fuller discussion of them to another time. Now, however, prompted by the foregoing I want to know what scholars think about the college of cardinals together with the pope, that is whether the pope and all the cardinals can be entangled at the same time in heretical wickedness. |
Can pope and cardinals be heretics together? |
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Magister Circa hoc sunt diverse opiniones. Quidam enim dicunt quod papa non potest errare contra fidem, et eciam illi qui asserunt quod collegium cardinalium non potest contra fidem errare habent dicere consequenter quod papa una cum collegio cardinalium non potest errare contra fidem. Quorum racio videtur esse precipua quia Romana ecclesia non potest errare contra fidem. Ecclesia autem Romana est papa una cum collegio cardinalium; ergo etc. |
Master: There are various opinions about this. For some people say that the pope can not err against faith, and, in addition, those who affirm that the college of cardinals can not err against faith have to say as a consequence that the pope together with the college of cardinals can not err against faith. Their principal argument seems to be that the Roman church can not err against faith; however the Roman church is the pope together with the college of cardinals; therefore, etc. |
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Item sedes apostolica errare non potest contra fidem; sedes autem apostolica papam et collegium cardinalium tantummodo comprehendit; ergo, etc. |
Again, the apostolic see can not err against faith; however the apostolic see consists of the pope and the college of cardinals only; therefore, etc.
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Alii asserunt manifeste quod papa una cum toto collegio cardinalium potest errare contra fidem. Quorum raciones fundamentales tacte sunt prius: tum quia si papa cum cardinalibus non posset errare frustra ad questiones fidei terminandas generalia concilia congregarent, tum quia de una sola ecclesia habetur quod errare non potest, tum quia extra papam et cardinales est salus, tum quia omnes simul possunt crimine irretiri, ergo omnes simul possunt contra fidem errare. |
Others affirm plainly that the pope together with the whole college of cardinals can err against faith. Their basic arguments have been touched on above: firstly, that if the pope together with the cardinals were unable to err it would be in vain that general councils gathered to determine questions of faith; secondly, that it is held of only one church that it can not err; thirdly, that there is salvation outside the pope and the cardinals; finally, that all of them can at the same time be entangled in wickedness and so they can at the same time all err against faith. |
Continued...