If you are not infallibly certain that you understand the true meaning of the whole Bible—and this is a privilege you do not claim—then, I ask, of what use to you is the objective infallibility of the Bible without an infallible interpreter? If God, as you assert, has left no infallible interpreter of His Word, do you not virtually accuse Him of acting unreasonably? for would it not be most unreasonable in Him to have revealed His truth to man without leaving him a means of ascertaining its precise import? Do you not reduce God’s word to a bundle of contradictions, like the leaves of the Sybil, which gave forth answers suited to the wishes of every inquirer? Of the hundred and more Christian sects now existing in this country, does not each take the Bible as its standard of authority, and does not each member draw from it a meaning different from that of his neighbor? Now, in the mind of God the Scriptures can have but one meaning. Is not this variety of interpretations the bitter fruit of your principle: “An infallible Bible is enough for me,” and does it not proclaim the absolute necessity of some authorized and unerring interpreter? You tell me to drink of the water of life; but of what use is this water to my parched lips, since you acknowledge that it may be poisoned in passing through the medium of your interpretation? How satisfactory, on the contrary, and how reasonable is the Catholic teaching on this subject! According to that system, Christ says to every Christian: Here, my child, is the Word of God, and with it I leave you an infallible interpreter, who will expound for you its hidden meaning and make clear all its difficulties. Here are the waters of eternal life, but I have created a channel that will communicate these waters to you in all their sweetness without sediment of error. Here is the written Constitution of My Church. But I have appointed over it a Supreme Tribunal, in the person of one “to whom I have given the keys of the Kingdom of Heaven,” who will preserve that Constitution inviolate, and will not permit it to be torn into shreds by the conflicting opinions of men. And thus my children will be one, as I and the Father are one. Chapter XII. TEMPORAL POWER OF THE POPES. I. How The Popes Acquired Temporal Power. For the clearer understanding of the origin and the gradual growth of the Temporal Power of the Popes, we may divide the history of the Church into three great epochs. The first embraces the period which elapsed from the establishment of the Church to the days of Constantine the Great, in the fourth century; the second, from Constantine to Charlemagne, who was crowned Emperor in the year 800; the third, from Charlemagne to the present time.