Ultramontanism

The term descends from the Middle Ages, when a non-Italian pope was said to be papa ultramontano – a pope from beyond the mountains (the Alps). Foreign students at medieval Italian universities also were referred to as ultramontani. After the Protestant Reformation in France, the concept was revived but with its directionality reversed to indicate the man "beyond the mountains" in Italy: the Pope. The term ultramontain was used to refer to Catholics who supported papal authority in French affairs – as opposed to the Gallican and Jansenist factions, who did not – and was intended as an insult implying lack of patriotism. In the 18th century the term came to refer to supporters of the Church in any conflict between church and state. In Austria ultramontanists were opposed to Josephinism, and in Germany to Febronianism. In Great Britain and Ireland ultramontanists resisted Cisalpinism, which favored concessions to the Protestant state in order to achieve Catholic emancipation. In eighteenth-century Spain, the Bourbon monarchs began implementing policies of regalism, which expanded the power of the monarchy and sought to bring the Catholic Church under its jurisdiction in all matters except the spiritual sphere. Charles III of Spain's ministers, Count of Floridablanca and the Count of Campomanes rejected the arguments of the ultramontanists that the Church had inalienable rights in the secular sphere. The regalist reforms that the Spanish crown sought to implement were not completely successful, and the resistance to them were attributed to support for the Society of Jesus, which had been expelled from the Spanish Empire in 1767, but prior to that were educators. 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. ==First Vatican Council==

According to Catholic academic Jeffrey P. von Arx, The response was a condemnation of Gallicanism as heretical: The council also asserted papal primacy. In July 1870, it issued the Dogmatic constitution , 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. 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". File:G.P.A.Healy, Portrait of Pope Pius IX (1871).jpg|Pope Pius IX called the First Vatican Council File:Kardinal Edward Manning JS.jpg|Cardinal Henry Edward Manning Reaction 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 () 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. 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 Catholic laymen who tend to identify themselves completely with the Holy See. At the Second Vatican Council's Dogmatic Constitution on the Church , the 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 ). Papal , i.e. papal teaching authority, was defined in No. 25 and later codified in the 1983 revision of Canon Law. ==Reception==

Some, such as the former Cardinal Joseph Ratzinger, have said the Catholic social teaching of subsidiarity can overrun ultramontanism and has the potential to decentralize the Catholic Church, whereas others defend it as merely a bureaucratic adjustment to give more pastoral responsibility to local bishops and priests of local parishes. Challenges to ultramontanism have remained strong within and outside Roman jurisdiction. Ultramontanism has particularly overshadowed ecumenical work between the Catholic Church and both Lutherans and Anglicans. The joint Anglican-Roman Catholic International Consultation published The Gift of Authority in 1999, highlights agreements and differences on these issues. ==Position of other traditional churches==

Ultramontanism is distinct from the positions adopted by the other traditional churches, particularly the Anglican communion, Eastern Orthodox communion, the Oriental Orthodox communion, the Old Catholic Church, or the Church of the East. These churches regard the pope as having been primus inter pares when the churches were united in full communion, and generally still acknowledge that status today, albeit in an impaired form due to disunity; similarly they do not recognize the doctrines of infallibility or the pope's alleged universal jurisdiction over patriarchates and autocephalous churches other than that of Rome itself, except insofar as this is part of the concept of primus inter pares. In the joint agreed statement "The Gift of Authority" (1999) the Catholic Church and the Anglican Communion were agreed on the collegial nature of the life and work of bishops. Similarly both churches acknowledged the role of episcopal primacy within the college of bishops. On the question of the universal primacy of the Pope, the joint report found common ground, and stated that a "particular conclusion" of their discussions had been "that Anglicans be open to and desire a recovery and re-reception under certain clear conditions of the exercise of universal primacy by the Bishop of Rome"; nonetheless a clear distinction remained between the Anglican view of a universal primacy exercised within a universal collegiality, and the Catholic view of a universal primacy with actual universal jurisdiction. ==See also==