“In case there may be question of the accusation of any person for heretical doctrine the examination of the matter or the control of the case is held not under the direction of the Congregation of the Index, but under that of the Roman Inquisition. The condemnation of the book does not in itself carry with it a condemnation of the individual.”[165] The Reverend Spencer Jones, in his treatise _England and the Holy See_, printed in London, 1902, remarks that, in such cases, “when a teacher is silenced and his books have been placed upon the Index a large proportion of the public are apt to entertain pity for him, which is natural; but feel little concern for those on whose behalf the Church has interfered, which shows want of sympathy and contempt for the authorities, which is for the most part unjust; the assumption being that because they judge it right to stay the treatise, they therefore wish to stop the truth.”[166] A further criticism has been made against the Index on the ground of the indignity caused to works of science and to productions of literature of thought in associating these under condemnation with vulgar erotic romances or with the passing pamphlet of the moment. The Catholic answer is very simple: the Church is responsible for the correction of error in whatsoever form such error may take. Such action in regard to an error, whether this be a thought or form of expression, does not of necessity imply that the writer is himself unworthy. The Church may properly honour and does honour a faithful believer and great thinker like Fénelon, and may at the same time, in its watchfulness over sound thought and precise expression, find it necessary to correct some single utterance of Fénelon. The true Faith has to do not only with understanding but with the preservation of the purity of the soul and of right feeling. It may be at once admitted that the regulations of the Congregation of the Index do not claim for themselves an infallible authority concerning matters of doctrine. The book prohibitions, while approved by the pope, do not (unless with rare exceptions) emanate directly from him and do not, therefore, partake of the infallibility of his Office. The pope can of course, in the cases in which it seems to him right so to do, decide with his own infallible judgment that the doctrine of a book is heretical and such a decision must carry with it full weight. The general prohibitions of the Index are, however, to be considered as simply an expression or conclusion concerning dogma in the narrower sense of the word. Such prohibitions may be considered as coming from the ecclesiastical court before which the book in question has been under trial and through such judgment the book is either condemned or passed upon as not a subject for disapproval.[167]