Considering that the daily teaching of each individual bishop is not infallible, and in light of the fact that during the Arian crisis the vast majority of the bishops embraced the Arian heresy, what do you think the Church means when it says the bishop's "voice must be infallible"?  Is there a condition required for this infallibility, and if so what is the condition?  

The Church absolutely cannot err, neither in matters absolutely necessary, nor in others which must be believed or proposed that we must do, whether they are expressly held in scriptures or not... [by this we mean] that which all the bishops teach as pertaining to the faith necessarily is true and de fide... if all bishops would err, the whole Church would also err, because the people are held to follow their own pastors, by what Our Lord says in Luke 'He who hears you hears Me' and 'whatsoever they say, do (p. 124, trans. Grant).

[Condemned proposition of Martin Luther, no. 28] If the pope with a great part of the Church thought so and so, he would not err; still it is not a sin or heresy to think the contrary, especially in a matter not necessary for salvation, until one alternative is condemned and another approved by a general Council. (Denz. 768 )

As man’s life is one but derives from the soul and is diffused through all the body, so infallibility is diffused and circulates in the whole Church, both in the teaching Church and in the learning Church, but dependently on the head (pp. 142-43, trans. Doronzo).

To be absolutely and abundantly sure, the infallibility of the ordinary magisterium (what all the bishops teach in union with the pope) is not Novus Ordo doctrine.

Many solemn texts justify their definitions based on what was universally taught-- Vatican I does this when defining papal infallibility (i.e., as a proof of it they point to the universal activity of the world's bishops), Pope Pius XII does this with the definition of the Assumption, and so on.

The second restriction [Calvin places on the infallibility of the Church] is that "The Church cannot err" is understood on the universal Church alone, it is not extended to the Bishops who are representatives of the Church, as it is said on the Catholic side.  Every Bishop manages the person of his particular Church and therefore all Bishops manage the person of the whole Church.  So Calvin holds of the greater institution, while in the lesser lesser institution, he fraudulently and mendaciously explains our opinion, saying we advance that the Church cannot err whether it uses the Word of God or not, since still he does not know we do not speak on the word of God absolutely, but only on the written word, and to say that the Church cannot err whether it proposes that which is contained in the SCriptures, or doctrines outside of the Scriptures.

Next, our opinion is that the Church absolutely cannot err, neither in matters absolutely necessary, nor in others which must be believed or proposed that we must do, whether they are expressly held in the Scriptures or not, and when we say the Church cannot err, we understand that both on the universality of the faithful and on the universality of the Bishops, so that the sense might be of this proposition that the Church cannot err, i.e. that all faithful hold as de fide is necessarily true and de fide, and likewise that which all Bishops teach as pertaining the faith necessarily is true and de fide (trans. Grant, pp. 123-24)

Lastly it [i.e., the infallibility of the bishop's universal teaching] is proven from the Fathers who, as we in the Controversy on the Word of God, in the question on the judge of controversies, all call upon the Church in whatever Question of faith.  Certainly they would not do that if they thought the Church could be deceived in some way.  Tertullian says, "well then, all Churches erred and the Holy Spirit looks to no one."  Augustine said, "We hold to the truth of the Scriptures since we do that which has already pleased the universal Church, which the authority of the Scriptures themselves commends, that because the Holy Scripture cannnot be deceived, whoever fears to be deceived by the obscurity of this question, let him consult the Church about it, as Sacred Scripture points out without any ambiguity.  And [Augustine] again, "He speaks of the most insolent madness to dispute against that which the universal Church senses."

Now that the Church also cannot err representatively is proven first from the fact that if all Bishops would err, the whole Church would also err, because the people are held to follow this own pastors, by what the Lord says in Luke, "Hew who hears you, hears me," and "Whatsoever they say, do".  Secondly from the epistle of the Council of Epheseus to Nestorius, where Nestorius is compelled if he would satisfy the Church he could swear an oath to attest that he believes just as the Bishops of the East and West do.  Likewise we see that St. Augustine calls the decree of a general Council the consensus of the Universal Church, and rightly so since the Church does not teach that it does not discern anything except through her pastors, just as any body you like through its head.  For that reason, in scripture a congregation of priests and elders is called the assembly (ecclesia) of all Israel.  Chrysostom explains what verse of Matthew XVIII, "Speak to the Church", that is, to a Prelate.  But this has more to do with the tract on Councils. [The chapter ends here] (trans. Grant, pp. 128-29)

Please post these two solemn texts.

[Argument from the assent of the Church]. To satisfy this pastoral duty, our predecessors always gave tireless attention that the saving doctrine of Christ be spread among all the peoples of the earth, and with equal care they watched that, wherever it was received, it was preserved sound and pure. Therefore, the bishops of the whole world, now individually, now gathered in Synods, following a long custom of the churches and the formula of the ancient rule, referred to this Holy See those dangers particularly which emerged in the affairs of faith, that there especially the damages to faith might be repaired where faith cannot experience a failure. * The Roman Pontiffs, moreover, according as the condition of the times and affairs advised, sometimes by calling ecuмenical Councils or by examining the opinion of the Church spread throughout the world; sometimes by particular synods, sometimes by employing other helps which divine Providence supplied, have defined that those matters must be held which with God's help they have recognized as in agreement with Sacred Scripture and apostolic tradition. For, the Holy Spirit was not promised to the successors of Peter that by His revelation they might disclose new doctrine, but that by His help they might guard sacredly the revelation transmitted through the apostles and the deposit of faith, and might faithfully set it forth. Indeed, all the venerable fathers have embraced their apostolic doctrine, and the holy orthodox Doctors have venerated and followed it, knowing full well that the See of St. Peter always remains unimpaired by any error, according to the divine promise of our Lord the Savior made to the chief of His disciples: "I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren" [Luke 22:32]. (Denz. 1836)

Since the universal Church, within which dwells the Spirit of Truth who infallibly directs it toward an ever more perfect knowledge of the revealed truths, has expressed its own belief many times over the course of the centuries, and since the bishops of the entire world are almost unanimously petitioning that the truth of the bodily Assumption of the Blessed Virgin Mary into heaven should be defined as a dogma of divine and Catholic faith--this truth which is based on the Sacred Writings, which is thoroughly rooted in the minds of the faithful, which has been approved in ecclesiastical worship from the most remote times, which is completely in harmony with the other revealed truths, and which has been expounded and explained magnificently in the work, the science, and the wisdom of the theologians - we believe that the moment appointed in the plan of divine providence for the solemn proclamation of this outstanding privilege of the Virgin Mary has already arrived. (Munificentissimus Deus, §41)

[That] forming grace and virtue are conferred on children as on adults [is the opinion which is] more probable, more consonant, and more in agreement with the words of the saints and the modern doctors of theology (Denz. 483, emphasis added)

Not having read Mith's post yet, I still maintain the totality doctrine is a NO doctrine,