Nazareth. In order to particularize this general term, they frequently add to it the word Siriany, or Syrian.

The origin of this Christian sect is well known. A Chaldean Presbyter of Antiochia, Nestorius by name, was, in 428, appointed Patriarch of Constantinople. He refused to call the Virgin Mary "the mother of God," and was charged with heresy for denying the union of the two natures in Christ into one personality. The third Ecumenical Council at Ephesus in 431 condemned Nestorius and his doctrine, and he was banished. The controversy continued for two hundred years, and those sections of the church which adhered to the views of the deposed Patriarch were called Nestorians. In the East they spread rapidly, especially in Syria, and evinced great vitality and mission-activity, extending into India and the East, even as far as China and the remote regions of Mongolia. After the Mongolians became Moslems they began to persecute the Nestorians, whom they had theretofore favored highly and intrusted with important offices in the State and Government. In 1551, a section of the Nestorians made a compromise with the Church of Rome, and these are called United, or Chaldean Christians, numbering about 20,000 souls. These acknowledge the supremacy of the Pope, but worship according to the Greek Rite. Their patriarchal seat is at Diabekr. The regular Nestorians live chiefly in high and retired valleys into which only in recent years the plundering Kurds have ventured to penetrate. Thousands of Christians were murdered until the angry protests of the Christian governments of Europe compelled the Porte to interfere.

In Persia, the condition of the Nestorians has been even more deplorable. The Moslems treat them like slaves. Their wives, sisters, and daughters are torn from them; many are killed; others allowed to starve. Chief among the oppressors is the Agas or landlord. All products of the land are divided into three parts, and of these two go to the Agas. With the last third the Nestorian peasant must not only support himself and family, but also pay his taxes. The Persian laws in every respect discriminate against the Christians. The taxes are collected by the soldiers, and with brutal severity. Before the Mohammedan judges there is no redress for the Christians. No Christian is allowed to testify in court, not even in a murder trial. They are not allowed to kill their own cattle, but must hire a Moslem to do this. This is done because the hide is used by the Mohammedans for clothing, and they are not permitted to use the hides of animals slaughtered by unclean hands, and the Christians are regarded as unclean. As such the Christians are also excluded from all the markets. The Mohammedan has only disgust for the Christian, and answers with a sneer the greeting forced from the Christian by his sad condition. Since the advent of the American missionaries the intellectual and spiritual life, as also the education, of the Nestorian Christians have been considerably elevated. Their progress in this direction has only increased the jealousy of their enemies.

The Nestorians accept only two sacraments, Baptism and the Lord's Supper. They worship no saints; their priests are married, with the exception of the highest church dignitaries. Especially the Patriarch, called "Melek," or "Marshum" in popular parlance, is forbidden to take a wife and dare touch no animal food. The next in rank are the Priests or Presbyters, called "Kashisha," or Deacons, or Shamshona." Their forms of worship show almost Protestant simplicity. They are exceedingly conservative, and their religion is little more than an external formalism of a spiritual and evangelical life, even their religious leaders know nothing. Stealing is a very rare occurrence among them, and in this respect they compare favorably with their corrupt Mohammedan neighbors. Only the clergy can read, and they conduct the services chiefly in the old Syriac, a language now not understood by the people. They do not observe the Sabbath rigidly, and are much given to falsehoods, two faults which they excuse on the score of their deplorable surroundings. They are also given to drunk

enness, owing to the fact that their whole country is almost one grand vineyard, and wine is as cheap as water. In the moral condition of the people there has been a change for the better, at least in a measure, thanks mainly to the labors of the American missionaries, Smith and Dwight. The first missionary among the Nestorians was Dr. Perkins, who came in 1834. In 1840 a printing-press was set up, and in 1846 the New Testament appeared. Six years later the entire Bible appeared in a language which the people could understand. Since then the gospel has been spreading steadily and successfully.

One of the strangest peculiarities among the Nestorians is the practice of buying women as wives for a stated period of time. This is an old Oriental custom still retained by the lower grade of people under Mohammedan control. Girls have been and still are sold by the Nestorian parents to husbands for a certain number of years or months. At the expiration of this period the contract can be renewed, or the wife readily finds another husband, since her value is enhanced by the sum she received for her first venture. Such marriages are regarded as perfectly proper by the Nestorians, and not infrequently receive the sanction of the Church. The marriage itself is called "Matrimonio alla carta."

These Nestorians are not only a peculiar religious sect, but are ethnologically also a unique phenomenon. Although entirely surrounded by Persians and Kurds they speak a purely Semitic language, a modern Syriac. They still possess a number of old Syriac manuscripts. In all probability they are a remnant of the old Assyrians.

RELIGIOUS LIFE AND THOUGHT IN HOLLAND.

ΟΝ

Sunday at Home, London, March..

N medals struck in honor of William, Prince of Orange was often to be seen the legend Sævis tranquillus in undis"calm amid the wild waves." The words might serve to describe Holland itself, perpetually threatened by the sea, and yet so calm in face of its terrible foe. Should one of its celebrated dykes give way, Amsterdam might be submerged. But the great city appears to feel no sense of danger. The whole nation, in fact, is proverbial for its quiet demeanor and its phlegmatic temperament. This attitude is not the outcome of indifference, but rather of another mood of mind which the national motto well expresses-Je maintiendri, "I will hold on." Persistent battling with their foes, persistent endeavors to secure and maintain their rights, these are the qualities which, far more than their phlegm, have marked the Dutch people for more than three hundred years. Under the leadership of the noble Prince of Orange and his successors, they sought and obtained religious freedom, and Holland became the happy asylum where thousands of persecuted Huguenots found a home, large-hearted generosity, and an ample sphere for the exercise of their talents, whether as soldiers, merchants, manufacturers, or preachers.

Holland, indeed, owes its existence as a State to the Reformation. From being a mere congeries of provinces, an appanage of the Spanish monarchy, it united its forces, and after eighty years of terrible struggles (1568-1648) secured independence and nationality, and took its place, and that an honored one, in the great European commonwealth.

At the outset of their course as an independent people, the attention of the Dutch was earnestly occupied by questions of creed and doctrine, and having embraced Calvinism they clung to it with pertinacity, showing little toleration for the members of other Confessions. During the eighteenth century the general indifference to religion extended to Holland; but by the time the present century had entered on its third decade, the reviving breath which had quickened so many souls in Switzerland and France had passed into Holland, and with the same result.

Conspicuous among the leaders of this period was Groen van

Prinsterer, who headed the party, to which he himself gave the name anti-revolutionary. For him, the French Revolution, regarded as a system, proclaimed the rights of man instead of his duties, natural reason was substituted for Divine revelation, the sovereignty of the people for the sovereignty of God.

One of the first effects of the revival of religious life in Holland was a secession from the Dutch Reformed Church. This was not what Groen van Prinsterer and his friends desired. Their purpose was to effect a radical reformation in the National Church, but the returning spiritual life compelled many to wish for a separation from the worldly and unbelieving elements which so largely prevailed in it. Secession was followed by persecution, but the Christian Reformed Church now numbers 150,000 members, and has a Theological Faculty at Kampen with about eighty students.

Many members of the National Church who sympathized with the Seceders in doctrinal points, thought it best to remain in the Church, in the hope that, at no distant day, it might again become an orthodox institution. So, amid all subsequent controversies, there has always been within the borders of the Reformed Church a considerable phalanx of staunch Calvinists, a phalanx which, of late years, has received large accessions. This is due to Dr. Kuyper, at present one of the most noted personages in Holland. As a clergyman, his first parish was in the Betume district, near Arnheim, where he became a sturdy Calvinist. After brief pastorates at the Hague and Amsterdam, Dr. Kuyper felt himself called to devote his whole strength to the promotion of the anti-revolutionary cause, and so he became editor of a daily and also of a weekly paper. To these duties he has now added the care and direction of a Free University, which he has founded in Amsterdam. How far this last movement will succeed remains to be seen. There are about eighty students, but they are not all studying theology. His aim is to make it what it now is not a true university, with its several faculties of theology, law, and medicine. Dr. Kuyper, who may be characterized as ultra-Calvinistic, has five churches in Amsterdam, and although the attendants are almost all servants or people of the humble class, it is said that much money is raised. His hope was that the earnestly religious portion of the Protestant community would regard him and his friends as the true Protestant Reformed Church, and would gather round him, thus enabling him to get the whole Church, together with its funds, into his hands—a desire, it may be remarked, of a somewhat revolutionary character for one who styles himself an antirevolutionist. At present, he labors under the disadvantage that his position is that of a Dissenter.

miles, the country is fairly well known. Thence, for 500 miles well into Borna, something like accurate information may be had. Thence, right on to the Nile, say 1,200 or 1,400 miles, the tenth parallel has been crossed by white men, only at intervals of 200 to 400 miles, and from the Nile to Berbera, say 1,000 miles, the country is even less known. What may happen in 200 or 400 or 1,000 miles of Africa one may guess at, but no sane man would risk much money or reputation on the guess. To say that in those great unknown gaps will be found materials for construction and "teeming millions" ready to work cheaply, and hungry to trade with civilized nations, is not only pure assumption, but absurdly improbable.

The tenth parallel is just on the border line between the country of the semi-civilized Mahomedans and the naked Pagan negroes, who have been to some extent modified by contact with them.

I shall not attempt to speak for the country for 700 miles from the Gulf of Guinea to Borna. There a population may exist, which is so far advanced that it will help build a railroad and support it when built. I doubt even this. I am not, sure that it would pay to build a road even 200 miles to Lagos. But to build a road from the southern part of Borna to the Gulf of Aden would be an appalling and unforgivable waste of money and life. The gum arabic, ostrich feathers, and other local products which are gathered in the whole belt that could be made tributary to the Central African railway, would not fill one freight train a week, and it would be hard to load those trains back. People who produce so little that the world wants, and want so little that the world produces, may support a caravan commerce profitable to a good many traders, but from that to a commerce that would support a railroad the step is long.

As workmen, the people would be worthless. They are accustomed to the use of no tools but the most trivial digging and cutting implements, and they have the reluctance of all barbarous people to steady work. Mr. Wiseman says "cheap labor is practically available throughout the entire length of the railway." The only way it can be had is to force the people to work. England might be willing to do that in the interest of Christian civilization, and we doubt not that it would be a capital thing for the Africans to be compelled to work, but then, as Gordon would have said: "The scandal would be too great.” In other regions the people are warlike, and always ready to try conclusions wish the invader. Again for hundreds of miles, and probably for half the route there is no timber fit for ties; and if there were, the white ants would eat it. Finally the whole zone is a region of mortal fevers.

I have said what I have said, because it is a man's duty to correct evil and dangerous “Counsell," and not in any spirit of opposition to England's enterprises in Africa. Quite to the contrary, I believe it is the duty and the policy of England to open up the "Dark Continent." There is no other people so fit to subdue and control a barbaric race as the English. Any candid man of any race and country must see, shining through the history of the extension of the British Empire, the noblest and most brilliant human qualities, the highest genius for war and for government, the deepest fortitude, and the most patient and persistent common sense. So I have nothing to say against England's occupation of Africa, but wish it God speed. Such an enterprise as this proposed Central African railroad can only hinder it. By and by, when England gets ready to retake the Soudan, as she ought to do some time, the first step is to push a railroad across from the Red Sea to the Nile, say from Suakim to Berber. By that route, the heart of the Soudan would be within two hundred and fifty miles by rail, of deep water. Had this railroad been built years ago, when I examined the country and recommended it, the Mahdi's rebellion would have been crushed in the bud, a vast land would have been saved from untold suffering, and Gordon might still be doing his noble and beneficent work on earth.

Books.

GESCHICHTE DER NEUTESTAMENTLICHEN OFFENBARUNG. Von Dr. C. F. Nösgen, Professor der Theologie zu Rostock. I. Band. Geschichte Jesu Christi. Munich: Beck. 2 Parts. 1891.

[Without doubt or debate the new volumes of Professor Nösgen on the History of New Testament Revelation, are, with the possible exception of Zahn's Geschichte des Neutestamentlichen Kanons, the most solid and valuable work which has for a decade and more been produced by the conservative and positive scholarship of theological Germany. It shows abundantly that in this field of research, too, as has been shown in others, the Biblical Records need fear no investigation, and that a truly reverent and not a radical and rationalistic criticism of the Scriptures only confirms their claim as a Revelation and the history of a Revelation. Works like those of Nösgen and Zahn show that a thoroughly scientific treatment of the Scriptures is possible which still leaves them substantially what they have always been in character and contents, namely, the Word of God. In fact, the work of Nösgen is the only strictly satisfactory exposition of the Life and Teachings of Christ from this point of view; even such splendid works as those of Weiss and Beyschlog make more concessions than they should to radical views which they refute. The first half of the work, in two parts, giving the Life and Teachings of Jesus Christ, has appeared; the second half, to treat of the Apostolic Era, will be issued soon. Of the rich contents, we can give here only enough to sharpen the appetite of the reader for more. The work is unique both in matter and manner.]

REVELATION is the self-manifestation of God to man and

through man, the object in view being the restoration of man to his lost estate. All Revelation aims at the deliverance of mankind (Heilsoffenbarung), and is first a Revelation by deed, and with this is then connected the Revelation by word. The centre and richest development of all Revelation is found in Jesus Christ. The coming of Christ into this world, notwithstanding its connection with history and contemporary events, is yet something entirely new and unique. The view of Ranke, according to which Christ's advent is merely one event in the course of human history, as also the view of the Schleiermacher-Baur schools, according to which Christianity is the result of an inner and imminent development of the spirit of mankind (Menschheitsgeist), as also the modern hypotheses which identify the effects of Christianity in the early Church with Christianity itself-all these views which weaken the origin and character of Christianity as to its Divine factors and features, do not explain satisfactorily the facts and phenomena in this case. Only when Christianity is appreciated as a world-subduing power can its nature be understood. Therefore, the history of Revelation is something different from the history of Religion, and the history of New Testament Revelation something different from the history of the primitive Church and of primitive Christianity. In the same way the New Testament Books are not the records merely of the original sum of knowledge possessed by the first congregations, but they are the expressions of the will and thoughts of God called forth by His own volition. They are self-manifestations of God. The preaching of the Apostles is a part and portion of the New Testament Revelation. Accordingly this current separation of New Testament history and New Testament theology, according to which the latter is to furnish only an inventory of the ideas contained in the New Testament, must give place to the consideration of the development of New Testament Revelation according to its various stages and periods as a union of the Revelation of Deed and the Revelation of Word or Testimony.

The

The sources for the elucidation of the history of New Testament Revelation are solely and entirely the books of the New Testament, which, however, are not the confessions of the congregation. hypothesis of written sources for Gospels is to be rejected; and, although Luke, in his introduction, mentions other writings, yet our Gospel-writers drew from oral tradition alone. The Gospel of Matthew is an extended reproduction of an older book of the same author, and also the authenticity of the fourth Gospel must be maintained. There are no myths in the New Testament. The point at which a scientific inquiry into the life and teachings of Christ must set in, is the self-consciousness of the Saviour. The scientific problem to be solved is to pass from the knowledge of the personal self of Christ and His uniqueness to the understanding of His life and works.

The most characteristic feature of the life of Christ before His baptism was its agreement with His later life and claims. Long before He appeared in public, Jesus knew that He was the Son of David and the promised Messiah. The consciousness of this mission did not come to Him through any special or marked event in His career, but developed with the evolution of His self-consciousness. The history of Christ's childhood, as given by the Gospels, is authentic. It is probable that, in connection with the events recorded of His twelfth year, His parents made Him acquainted with the revelations previ ously given them concerning His calling. The public appearance of John the Baptist can only be explained on the basis of a revelation to him. His baptism was neither merely a sign of repentance nor entirely a spiritual baptism, but rather a preparatory step to Christian baptism, indeed, as primordia gratia.

The word of Christ addressed to the Baptist shows that He was clearly conscious of His mission and calling. The fact that Jesus never calls Himself the Servant of God shows how keen was this consciousness of this Divine character as the Son of God. This item in the Scriptures never designates merely the relation of affection between God and another being, but also the oneness in being and kind. The name Son of Man emphasizes the fact that Jesus knew Himself to be the bearer of the fate and suffering of man, in reference to His fulfillment of the Messianic calling and work. The plan of Jesus was, indeed, not a programme fixed and settled in all its details from the outset, but, nevertheless, He knew from the beginning that He must suffer for the sins of the world and was prepared to do this. The modern idea that Jesus gradually changed His plans, and through circumstances and surroundings adopted a calling of which He knew nothing in the outset, are entirely without foundation. In His work Christ begins with the fulfillment of the Old Covenant, His person and deeds are the realities of which the shadows were given in the Old Testament. The temptation was a real event and not mental.

With regard to the activity of Christ, the representations of John are as historical as those of the three Synoptists. A mythical conception of this work has not the shadow of an evidence in criticism or history. Christ's miracles are not a subordinate feature of this work, but intimately connected with it as proving His Divinity. The fact that He only occasionally raised the dead, was owing to the fact that the measure of subjective faith necessary to such a miracle was only seldom present. The Sermon on the Mount is typical and representative of the preaching of Christ, as it is here that He gives the fundamental ideas as to the character and membership of the Kingdom of God on earth, the establishment of which was His prime object on earth. The ideas of Justification by Faith and the Kingdom of God need renewed emphasis over against the views of the Ritschl school, which practically empties them of their contents and blessings. In regard to the calling of the Apostles, too, the modern conceptions that Christ Himself did not establish such an office is contradicted by the facts in the case, and the warmth of their zeal arose, to a great extent, from their conception of the true character and mission of Christ. In fact, the career of the Lord, when viewed in the light of fair Biblical criticism still shows itself to be that of a God-Man, conscious of His high and holy calling; and a careful and cautious study of the sources in the New Testament gives no evidence to the naturalistic and naturalizing ideas of the advanced theological thought. Christ still remains the God-Man Saviour, and Chiristianity the great miracle of human history.

IN BEAVER COVE AND ELSEWHERE. By Matt Crimm. Cloth, pp. 346. New York: Charles L. Webster & Co. 1892.

[This is a series of eleven short stories of life in Georgia, told with great power, and exhibiting a great deal of human natur," with a depth of pathos and a dash of quiet humor in it. The first story, "In Beaver Cove," gives its title to the book.]

THEY

HEY were having a dance over at Beaver Cove, and all the young people of the Cove and adjoining settlements were there. Armin ly Hudgins was the coquette of the settlement. In beauty, in spirit, and in daring no other girl in Beaver could compare with her. She could plow all day and dance all night, and it was generally admitted that she could take her choice of the marriageable young men of the settlement; but she laughed at all of them by turns, until her lovers dwindled down to two-Elisha Cole and Ephraim Hurd. They were both desperately in earnest, and their rivalry bad almost broken their life-long friendship. She favored first one, and then the

other, but to-night she showed such decided preference for Cole that Hurd felt hatred filling his heart. He was moody and did not dance, and Armindy cast many mocking glances at him.

She danced the hoe dance with Cole, and danced him to a standstill; then, as she darted towards the door, Cole started up to follow her, but Ephraim Hurd reached her side first, and went out into the yard with her.

He tried to lead her to a seat and come to an understanding with her but she broke away laughingly from him. “Don't go to the house yet," he pleaded as she turned to go.

'You'll make me do somethin' turrible, Armindy, if you don't mind. I love you; don't― don't— treat me like a dog, flingin' crumbs to me one day, an' whippin' me off the next."

She pushed his hand away, for, with all her coquetries, no man dared take any liberties with her, and stepped beyond his reach. 'I ain't done nuthin' to you Eph'um Hurd. I—” "You have," he cried, stamping his feet; "you've made me love you, till I don't feel as I could live without you; you let me think that you loved-"

"Law! what's the use o' listenin' to a girl's foolishness?

Maybe

The party was over. Ephraim Hurd could scarcely contain the violence of his rage when Armindy refused his company home to accept Elisha Cole's. He felt hurt as well as angry, and then as the maddening sound of their laughter fell on his ear, a fierce irresistible temptation assailed-conquered him. If he could not have love, he could have revenge. The revenue men would be glad to know where Elisha Cole concealed his distillery! A hint scrawled and unsigned would be sufficient for them.

It was full daylight when Ephraim Hurd forded Rock Creek on his way home. He did not look like a traitor, and yet he secretly felt that he could be justly called so, for repentance had followed quickly apon his rash betrayal of his friend. According to the mountaineer's code of honor, a man could not do a meaner, more contemptible thing than betray a comrade to the revenue men.

He pictured the man he had betrayed behind prison walls, and pity melted his heart. At this moment how slight seemed the provocation. Elisha Cole had as much right to Armindy's favor as he could claim.

He met Elisha during the day and tried to give him a hint not to go to the distillery that night. It failed, but in the evening he determined to prevent it and took down his gun and started for Elisha's hut. Elisha was gone to the distillery. Ephraim followed and hearing stealthy footsteps, he advanced slowly and fell over Elisha. The raiders had bound him while they looked for his partner.

It was the work of an instant for Ephraim to get out his knife and cut the thongs binding Elisha's hands and feet. But the prostrate man had not scrambled up before the revenue officers were down upon them again. Ephraim snatched his gun and leaped between Elisha and his foes.

[We will not mar the interest by following the story to its close, but the reader may be assured that both this and the other stories of the series are artistically told and deserve, as they will hardly fail to achieve, a permanent place among the short stories in American literature.]

BOTH

OR

CHRISTIANITY AND INFALLIBILITY –
NEITHER. By the Reverend Daniel Lyons. 12mo, pp. 284.
New York: Longmans, Green, & Co, 1891.

[This volume, written by a Roman Catholic priest, residing at Denver, Colorado, is intended to show that the doctrine of Infallibility, as declared by the Vatican Council, is an inseparable part of Christianity, and that, without that doctrine, a belief in Christianity is beset with insuperable difficulties. The fundamental position of the author is, that to believe in a revelation which confessedly contains truths for the most part wholly incomprehensible to reason and at the same time to refuse to believe in a living, infallible Witness, Guardian, and Interpreter of that revelation, is logically indefensible. The author, then, in five chapters discusses these three questions: what the dogma of infallibility really means; why Roman Catholics believe in the dogma of infallibility; and how they meet the objections to infallibility. There are also three appendices, devoted to The Happiness of Converts," made up of citations from the writings of various eminent persons who, from being Protestants, became Roman Catholics; "Some facts relating to the Vatican Council," and "Pontifical Decrees, and the obedience due to them." With few exceptions texts of Scripture are quoted from the authorized Protestant Version, and Notes to each chapter give the exact title and page of every authority quoted. What can be unreservedly commended in the book is its tone. The reverend author, in treating what may be called questions of theological polemics, has not a harsh or satirical word for his antagonists, but puts his case with unvarying calmness and kindness and with as little dogmatism as the nature of his theme permits. We give some of the statements as to the real meaning of the dogma of Papal Infallibility.

.

THE

HE Roman Catholic dogma of Infallibility means that the Pope, by means of a special supernatural assistance of the Holy Spirit of Truth, promised to him in and through Saint Peter, is exempt from all liability to err when, in the discharge of his Apostolic Office of Supreme Teacher of the Universal Church, he defines or declares, in matters of or appertaining to Christian faith or morals, what is to be believed and held, or what is to be rejected and condemned by the faithful throughout the world. This definition substantially embodies the whole Roman Catholic teaching on the subject of Infallibility.

The Pope is infallible, not because he is prudent or wise, not because he is aided by the learning and prudence and wisdom of the entire Church, but simply and solely because he is supernaturally assisted by the Holy Spirit of Truth, according to Divine promise. The learning or the ignorance, the wisdom or the unwisdom, the virtue or the vices of the Pope in no way affect his Infallibility. Infallibility is altogether independent of the one and the other.

Though infallible, the Pope is not inspired: far from it. Though there can be no inspiration without infallibility, there can be infallibility without inspiration. In the case of inspiration, the Holy Spirit informs the mind, excites and moves the will, and directs and guards. the tongue and pen of the teacher; in the case of infallibility, He does not act at all, except by His ordinary grace on the will and mind. He merely guards the tongue and pen of the teacher, so as to secure him against the possibility of error, when officially witnessing, proposing, defining, and defending the Christian Revelation.

acter.

Infallibility is not a personal, but an official prerogative; it is attached not to the person, but to the office of the Pope. Clearly two. characters are distinguished in the Pope, as in all persons in authority viz.: his private or personal character, and his pubile or official charWith the Pope in his private character-as an individual believer, private teacher, or author; as a theologian, canonist, philosopher, historian, jurist, scientist, or scholar—we have nothing to do here. As such he does not claim to be, and is not, infallible. As far as the dogma of Infallibility is concerned, the Pope's personal views in philosophy, theology, or even in matters of faith, may be altogether false and untenable, nay more, positively heretical. For Infallibility has to do, not with what he himself thinks or believes; but with what he teaches for the belief of the Church.

The Pope is not infallible in matters of discipline or of government; he is infallible in matters of faith and morals only; that is, exclusively in the doctrines that are to be believed and the duties that are to be fulfilled under the Christian Dispensation. His Infallibility does not extend to all departments of life and science.

The Pope can exercise his prerogative of Infallibility when he addresses the entire Church only, with the intention of binding every member of it throughout the world to yield an absolute interior Accordingly, orders which issue from the Pope for the observance of particular countries or political or religious classes have no claim to be utterances of his Infallibility.

assent.