if it speaks of sentences proceeding from the Pope as guardian of the revealed deposit; nor is anything here defined by Pius IX. about the private conduct of Popes, historically considered. Take the contradictory, not the contrary of the condemned error.
The twenty-fourth error is at variance with the principles proved above.
The twenty-fifth, in the sense of its author, was intended to set down powers really spiritual as a gift to the Church from civil society.
The twenty-sixth falsely supposes that the ministers of the Church forfeit their natural rights as men, and are reduced to the state of outlaws.
The same principle is involved in the twenty-seventh error.
The twenty-eighth and twenty-ninth deny the Church to be a perfect and independent society.
The thirtieth is censured as an historical falsehood.
The thirty-first proposition is condemned because it denies to the Church the right inherent to every perfect society of passing judgment in its own courts.
The thirty-second denies the right of the Church, based on the law of nature, that its sacred ministers should be free from burdens incompatible with their calling.
The thirty-third needs no comment after what has been said in the second section.
The thirty-fourth is another historical falsehood. The doctrine of the Pope's spiritual supremacy is the same now as it was in the middle ages.
The thirty-fifth error is opposed to the Catholic doctrine that the authority of St. Peter's successor is
