In like manner, when the Church issues a new dogma of faith, that decree is nothing more than a new form of expressing an old doctrine, because the decision must be drawn from the revealed Word of God. The course pursued by the Church, regarding the infallibility of the Pope was practiced by her in reference to the Divinity of Jesus Christ. Our Savior was acknowledged to be God from the beginning of the Church. Yet His Divinity was not formally defined till the Council of Nicæa in the fourth century, and it would not have been defined even then had it not been denied by Arius. And who will have the presumption to say that the belief in the Divinity of our Lord had its origin in the fourth century? The following has always been the practice prevailing in the Church of God from the beginning of her history. Whenever Bishops or National Councils promulgated doctrines or condemned errors they always transmitted their decrees to Rome for confirmation or rejection. What Rome approved, the universal Church approved; what Rome condemned, the Church condemned. Thus, in the third century, Pope St. Stephen reverses the decision of St. Cyprian, of Carthage, and of a council of African bishops regarding a question of baptism. Pope St. Innocent I., in the fifth century, condemns the Pelagian heresy, in reference to which St. Augustine wrote this memorable sentence: “The acts of two councils were sent to the Apostolic See, whence an answer was returned. The _question is ended_. Would to God that the error also had ceased.” In the fourteenth century Gregory XI. condemns the heresy of Wycliffe. Pope Leo X., in the sixteenth, anathematizes Luther. Innocent X., in the seventeenth, at the solicitation of the French Episcopate, condemns the subtle errors of the Jansenists, and in the nineteenth century Pius IX. promulgates the doctrine of the Immaculate Conception. Here we find the Popes in various ages condemning heresies and proclaiming doctrines of faith; and they could not in a stronger manner assert their infallibility than by so defining doctrines of faith and condemning errors. We also behold the Church of Christendom ever saying Amen to the decisions of the Bishops of Rome. Hence it is evident that, in every age, the Church recognized the Popes as infallible teachers. Every independent government must have a supreme tribunal regularly sitting to interpret its laws, and to decide cases of controversy likely to arise. Thus we have in Washington the Supreme Court of the United States. Now the Catholic Church is a complete and independent organization, as complete in its spiritual sphere as the United States Government is in the temporal order. The Church has its own laws, its own autonomy and government. The Church, therefore, like civil powers, must have a permanent and stationary supreme tribunal to interpret its laws and to determine cases of religious controversy.