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On this theme, his jurists, old parliamentarians or conventionalists, his ministers and counselors, Gallicans or Jacobins, his spokesmen in the legislative assembly or the tribunate, all imbued with Roman law or with the Contrat Social are capital megaphones for proclaiming the omnipotence of the State in polished sentences.
The reader will remember that Pope Eugenius, on the occasion of his temporary reconciliation with the Council of Basel in 1433, expressed his approbation of all its synodal acts up to that date; and this sanction of their validity is held by Gallicans to extend to the period of the second and final rupture in 1437.
During the early years of Louis XIV the French Church was distracted by the disputes of Gallican and Ultramontane. The Gallicans were faithful Catholics who nevertheless held that the king and the national clergy had rights which the Pope must respect. The Ultramontanes defined papal power more widely and sought to minimize, disregard, or deny the privileges of the national Church.
It was written at a time when the works of Voigt and Hurter revealed to the Catholics the greatness of the Roman pontiffs in the eleventh and twelfth centuries. This greatness was rather an awkward obstacle for the Gallicans, as there could be no doubt that the conduct of Gregory VII. and Innocent III. was not at all in conformity with the maxims of 1682.
They felt, so the biographer tells us, not that his is likely to be convincing evidence as to their feelings, that they must run the risk of defeat rather than seem by silence to give up the cause. They undertook to dispute with the Gallicans in public. The biographer is not an impartial chronicler.
The English Church claims to be a branch of the true Catholic Church, and there are those among the Gallicans who are ready to admit her claim.
The renaissance clerics, the Gallicans, the Jansenists, and the Protestants poured forth volumes of hostile and unmerited criticism on the matter and form of Rome's sacred songs.
During the early years of Louis XIV the French Church was distracted by the disputes of Gallican and Ultramontane. The Gallicans were faithful Catholics who nevertheless held that the king and the national clergy had rights which the Pope must respect. The Ultramontanes defined papal power more widely and sought to minimize, disregard, or deny the privileges of the national Church.
You must not, indeed, confuse this great conception with that foolish perversion of it which was suggested, I think, by some characteristically reckless phrases of St. Augustine, stated in set terms by St. Gregory the Great, almost forgotten in the Middle Ages, and unhappily revived by the perversity of some Anglicans and Gallicans in the seventeenth century.
That idea was consistently rejected, and, stranger still, the idea of disestablishment and separation was almost unperceived. A whole generation later, under the influence of American and Irish examples, a school of Liberals arose among French Catholics who were as distinct from the Gallicans as from the Ultramontanes, and possessed the solution for the perpetual rivalry of Church and State.
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