Neque enim _Cathedra Apostolica_ aliud est, quam supremum authenticum magisterium, cujus definitiva sententia doctrinalis obligat universam Ecclesiam ad consensum. Intentio hæc definiendi doctrinam seu docendi definitivâ sententiâ et auctoritate obligante universam Ecclesiam ad consensum debet esse manifesta et cognoscibilis claris indiciis.
In the case we have before us, I should say that the “clara indicia” were all the other way; and indeed, were it not for the dust which controversialists have tried to throw in our eyes, I should be disposed to add that we might fairly drop this part of our subject--I mean the part which raises the question whether there was not some decision or definition, such as Catholics are bound by their principles to admit as infallible, given against the Copernican doctrine.
It is right, however, to notice one or two other arguments urged by Mr. Roberts.
Some of these consist in bringing forward supposed parallel cases, in which the Pope has insisted on a full and complete assent being given to the decision of some Roman Congregation. One case is that of a “distinguished theologian and philosopher, Günther,” whose works were condemned by a decree of the Index, having, however, the notice that the Pope had ratified the decision and ordered its publication. This was in 1857. Günther and many of his followers submitted, but others contended that a merely disciplinary decree was not conclusive. On this Pope Pius IX. addressed a brief to the Archbishop of Cologne, in which he intimated that a decree sanctioned by his authority and published by his order should have been sufficient to close the question, that the doctrine taught by Günther could not be held to be true, and that it was not permitted to any one to defend it from that time forward.
I extract the words as given by Mr. Roberts:
Quod quidem Decretum [that of the Index] Nostra Auctoritate sancitum Nostroque jussu vulgatum, sufficere plane debebat, ut questio omnis penitus dirempta censeretur, et omnes qui Catholico gloriantur nomine clare aperteque intelligerent sibi esse omnino obtemperandum, et sinceram haberi non posse doctrinam Güntharianis libris contentam, ac nemini deinceps fas esse doctrinam iis libris traditam tueri ac propugnare, et illos libros sine debita facultate legere ac retinere.