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Ultramontanism is a clerical political conception within the Catholic Church that places strong emphasis on the prerogatives and powers of the Pope. The term's origins are in ecclesiastical language from the Middle Ages: when a non-Italian was elected to the papacy, he was said to be papa ultramontano, that is, a pope from beyond the mountains (the Alps).[1] Foreign students at medieval Italian universities were also referred to as ultramontani. The word was revived but the meaning reversed after the Protestant Reformation in France, to indicate the "man beyond the mountains" located in Italy. In France, the name ultramontain was applied to people who supported papal authority in French affairs, as opposed to the Gallican and Jansenist factions of the indigenous French Catholic Church. The term was intended to be insulting, or at least to imply a lack of true patriotism.[1] From the 17th century, ultramontanism became closely associated with the Jesuits.[2] In the 18th century the word passed to Austria (Josephinism and Febronianism), where it acquired a much wider significance, being applicable to all the conflicts between church and state, the supporters of the Church being called ultramontanes. In Great Britain and Ireland, it was a reaction to Cisalpinism, the stance of moderate lay Catholics who sought to make patriotic concessions to the Protestant state to achieve Catholic emancipation. In Canada, the majority of Catholic clergy despised the French Revolution and its anti-clerical bias and looked to Rome for both spiritual and political guidance. There were many laymen and laywomen who supported these ideals as key to preserving Canadian institutions and values. For this reason they were called ultramontanists. The ultramontanes distrusted both the Protestant anglophone and francophone politicians, but the Church found it easier to deal with British governors, who appreciated the role of the Church in containing dissent, than with the francophone liberal professionals who were secularists.[3] The Council also asserted papal primacy. In July 1870, it issued the Dogmatic constitution Pastor aeternus, defining four doctrines of the Catholic faith: the apostolic primacy conferred on Peter, the perpetuity of this primacy in the Roman pontiffs, the meaning and power of the papal primacy, and Papal infallibility.



[W]e teach and declare that, by divine ordinance, the Roman Church possesses a pre-eminence of ordinary power over every other Church, and that this jurisdictional power of the Roman Pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the Church throughout the world."[6] Von Arx compares this to "...the great empires and national states of the 19th century, which used new means of communication and transportation to consolidate power, enforce unity and build bureaucracies."[4] "Cardinal Henry Edward Manning in Great Britain thought unity and discipline within the church were of the utmost importance in protecting the church and advancing its interests in a liberal, democratic state, and so he was one of the strongest advocates of the ultramontane position."[4] The English bishops at the Council were characterized by their ultramontanism and described as "being more Catholic than the Pope himself".[7] Other Christian groups outside the Catholic Church declared this as the triumph of what they termed "the heresy of ultramontanism". It was specifically decried in the "Declaration of the Catholic Congress at Munich", in the Theses of Bonn, and in the Declaration of Utrecht, which became the foundational documents of Old Catholics (Altkatholische) who split with Rome over the declaration on infallibility and supremacy, joining the Old Episcopal Order Catholic See of Utrecht, which had been independent from Rome since 1723.[5] As with previous pronouncements by the pope, liberals across Europe were outraged by the doctrine of infallibility and many countries reacted with laws to counter the influence of the church. The term "ultramontanism" was revived during the French Third Republic (1870–1940) as a pejorative way to describe policies that went against laïcité a concept rooted in the French Revolution. French philosopher Jacques Maritain, noted the distinction between the models found in France and the separation of church and state in the United States in the mid-twentieth century. He considered the US model of that time to be more amicable because it had both "sharp distinction and actual cooperation" between church and state, what he called "an historical treasure" and admonished the United States, "Please to God that you keep it carefully, and do not let your concept of separation veer round to the European one."[8] After Italian Unification and the abrupt (and unofficial) end of the First Vatican Council in 1870 because of the outbreak of the Franco-Prussian War, the ultramontanist movement and the opposing conciliarism became obsolete to a large extent. However, some very extreme tendencies of a minority of adherents to ultramontanism – especially those attributing to the Roman pontiff, even in his private opinions, absolute infallibility even in matters beyond faith and morals, and impeccability – survived and were eagerly used by opponents of the Catholic Church and papacy before the Second Vatican Council (1962–1965) for use in their propaganda. These extreme tendencies, however, were never supported by the First Vatican Council's dogma of 1870 of papal infallibility and primacy, but were rather inspired by erroneous private opinions of some Roman Catholic laymen who tend to identify themselves completely with the Holy See. At the Second Vatican Council's Dogmatic Constitution on the Church Lumen gentium, the Roman Catholic Church's teaching on the authority of the pope, bishops and councils was further elaborated. The post-conciliar position of the Apostolic See did not deny any of the previous doctrines of papal infallibility or papal primacy; rather, it shifted emphasis from structural and organizational authority to doctrinal teaching authority (also known as the magisterium). Papal magisterium, i.e. papal teaching authority, was defined in lumen gentium No. 25 and later codified in the 1983 revision of Canon Law.


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