lic tradition; you have heard the Œcumenical Councils and the Fathers of the Church; you have heard the Bishops of Rome of the first eight centuries. On the other side you have heard the Popes subsequent to the eighth century. Can you say that the doctrines of the one and of the other are identical? Are you not compelled to acknowledge that there are concerning the Papacy two contradictory doctrines: the divine doctrine, preserved during eight centuries even in the bosom of the Roman Church — a doctrine which condemns every idea of autocracy or sovereignty in the Church of Jesus Christ; and the Papal doctrine, which makes of that autocracy an essential and fundamental dogma of the Church, a dogma without which the Church cannot exist?
Which is the doctrine that every Christian must prefer? That of God, or that of the Pope? That of the Church, or that of the Court of Rome?
You must choose between the two. Are you in favour of the divine doctrine, preserved by the Church? Then you are a Catholic Christian. Are you in favour of the doctrine of the Papacy? Then you are a Papist, but you are not a Catholic. This name only belongs to those, who, in their faith, follow Catholic tradition. That tradition contradicts the Papal system; hence you cannot be a Catholic and accept this system. It is high time to cease playing upon words and to speak distinctly; be a Papist if you will, but do not then call yourself a Catholic. Would you be a Catholic? Be no longer a Papist. There is no possible compromise; for Catholic and Papist are words which mutually deny each other.
