[556] expression of this feeling. But it also shows the demonization. Now perhaps some consistent thinkers among you will ask, "Why not, if we make an exception anyhow in terms of the Christ, why not in terms also of the Vicar of Christ? If the principle of the existential situation with respect to truth is broken in the one case, why not in more cases?" This is

a very valid argument, and the only answer can be that it is necessary to draw the consequence of the Protestant principle and say that even JESUS is not an ultimate authority^a, but that AS THE CHRIST, he is the NEW REALITY^b. It is always impossible to derive, from the words of Jesus, authoritarian statements which claim to be infallible. It is first impossible because the problem of interpretation comes and all the relativities then hide themselves in the form of interpretation. And secondly it is impossible because it is more honest to acknowledge that Jesus is not an infallible teacher but that He is the bearer of the New Reality, of the Spirit, and the Spirit is not an infallible teacher but a creative interpreter who guides into all truth. Now if this is seen, then we can accept the consistency of the Roman Church^c and are at the same time radically aware of the fact that neither the Vicar of Christ, nor Jesus in His words, can be called an authority in principle.

If this is not the case, we come into the situation of the Roman Church, where a bondage occurs, even for the Pope. This bondage are the prior decisions of the Church, in Councils and decisions ex cathedra by the Pope. Now these prior decisions are called, in the dogmatic theology of the Roman Church, DE FIDE, meaning they are matters "of faith"---and "faith" here means: