ultramontanism

(12.) Jacques Monet, "French-Canadian Nationalism and the Challenge of Ultramontanism," Canadian Historical Association, Historical Papers 1 (1966), 41-55; Louis Rousseau, "La construction religieuse de la nation," Recherches sociographiques 46:3 (September-December 2005), 437-452; Jean-Francois Laniel, "L'Eglise-nation canadienne-francaise au siecle des nationalites: regard croise sur l'ultramontanisme et le nationalisme," Etudes d'histoire religieuse 81:1-2 (2015), 15-37.

While in some countries an attempt was made to overcome the Ultramontanism of the local Catholic churches and to form national apostolic churches, this ideology dominated a major part of the evangelical mentality in the latter part of the 19th century and the first half of the 20th.

Among his topics are political violence and Irish Catholicism, 1978-1998, Fenian terror and Catholicism in North America, Cardinal Cullen's ultramontanism, Catholic chaplains to the British forces in the First World War, and the Catholic Church and the nationalist community in Northern Ireland since 1960.

(777) As a means of deconstructing the "artificial village" represented by the Vatican, modernist Catholics rejected ultramontanism, encouraged the proliferation of biblical and historical criticism, advocated for a "dynamic conception of the universe," and argued that "religious truth [was] conceived not as something given from without but discovered through human experience" (McGiffert 1910,29).

As indicated above, most of these men had an explicit interest in folklore and in history--preserving the past and the traditions of the French-Canadian people--while politically they leaned to liberalism and progress, ideas at odds with the dominant ideology of ultramontanism (Bouvier 169; Janelle 139).

It has recently been suggested of Archbishop Ullathorne of Birmingham, one of Vaughan's exemplars of episcopal authority and efficiency, and his brother bishops in England in the second half of the nineteenth century, that they were engaged after 1850 in 'developing a style, a theology and a spirituality of European Ultramontanism for the Catholic Church in England' which 'has rarely been examined closely'.

The Society was also more than a bystander when it came to the developments that defined the Church during the same period: the cause of Ultramontanism, the Americanist and Modernist crises, the Thomist revival, the encounter with Fascism and Communism, the evolution of Social Catholicism, all the way through to the emergence and elucidation of Liberation Theology.

The predicament that politically conservative Catholics now find themselves in is that, having made ultramontanism (i.e., the belief that the authority of the pope overrides that of local spiritual and temporal rulers) one of the bedrock characteristics of "orthodox Catholicism," they can't reject Pope Francis' comments about the economy out of hand without appearing to be inconsistent.

Ultramontanism and Jesuit activity became the enemy of the universal ideals that were espoused by most Jews.