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Updated: May 6, 2025
In almost every Catholic country of Europe the struggle between Ultramontanism and Febronianism aroused controversy, and the nature of papal supremacy remained a mooted point well into the nineteenth century.
The other directors, who had to teach the various branches of theology, were without exception the worthy continuators of a respectable tradition. But as regards doctrine itself, the breach was made. Ultramontanism and the love of the irrational had forced their way into the citadel of moderate theology.
The next step in this episode should be well pondered by those who accuse the Irish of a blind Ultramontanism. The bishops, with one exception, omitted to publish the rescript to their flocks, and the Archbishop of Cashel went so far as to send £50 to the funds of the Plan of Campaign.
On seeing this joyous fellow, with a paunch like Silenus, one could not help asking how it was, that he had not drowned in wine, a hundred times over, the gall, bile, and venom which flowed from his pamphlets against the enemies of Ultramontanism, and how his Catholic beliefs could float upwards in the midst of these mad excesses of drink and dancing.
So to-day keeps firm hold of the traditions of a hundred years ago, and ultramontanism wisely defends the last citadel where the Middle Age superstition makes a stand, the popular veneration for the clergy. And the clergy take good care to keep up the pomps and shows even here in skeptical Munich.
The modernists talk a great deal of development, and they do not see that what they detest in the church is a perfect development of its original essence; that monachism, scholasticism, Jesuitism, ultramontanism, and Vaticanism are all thoroughly apostolic; beneath the overtones imposed by a series of ages they give out the full and exact note of the New Testament.
Such an attitude toward civilization leaves no room for mistake as to the social and political character of the schism. It is a popular protest against the irruption of foreign customs. It is a reaction against the reforms of Peter the Great, somewhat as Ultramontanism is a reaction against the spirit of the French Revolution.
So to-day keeps firm hold of the traditions of a hundred years ago, and ultramontanism wisely defends the last citadel where the Middle Age superstition makes a stand, the popular veneration for the clergy. And the clergy take good care to keep up the pomps and shows even here in skeptical Munich.
Its attack will fall chiefly upon the middle party in opinion. And it will play into the hands of the two extreme parties on either side. There can be little doubt that indirectly it will help the movement that is carrying so many into Ultramontanism, and directly it is of course intended to win converts to what may perhaps be called comprehensively Secularism.
The modern Teutonic State, the Holy German Empire of the Habsburg, has equally perished through clericalism. Catholicism is an international power, and the State must be national. Catholicism is encroaching and threatening the national State, and the State must remain independent and supreme; therefore Catholicism, ultramontanism, clericalism, are absolutely incompatible with the modern State.
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