Ultramontanism, too, labours systematically to bring the whole educational organization under ecclesiastical supervision and guidance; and it manifests the greatest repugnance to allowing the future priest to come into touch with the modern spirit.
The origin of modern Ultramontanism is preceded and conditioned by the collapse of Catholicism in the period of the French Revolution.
Nor did the emperor's fall by any means entail the fall of his ideas; Count Joseph de Maistre, the great orator of ultramontanism, did little more than transplant them on to the ecclesiastical domain.
His protest against the Concordat of the 21st of February 1857 between Portugal and the Holy See, regulating the Portuguese Padroado in the East, his successful opposition to the entry of foreign religious orders, and his advocacy of civil marriage, were the chief landmarks in his battle with Ultramontanism, and his Estudos sobre o Casamento Civil were put on the Index.
15, 1865) it was felt that, if Manning should succeed to the vacant archbishopric, the triumph of Ultramontanism would be secured.
Whatever may have been the value of Manning's services to the Roman Catholic Church in England in bringing it, as he did, up to a high level of what in earlier years was commonly denounced as Ultramontanism, it is certain that by his social action, as well as by the earnestness and holiness of his life, he greatly advanced, in the minds of his countrymen generally, their estimate of the character and value of Catholicism.
It was not until the 19th century that "ultramontane and " ultramontanism " came into general use as broad designations covering the characteristics of particular personalities,.
From the very nature of Ultramontanism, and from the important position to which it has attained, that the official organs of the Church and all the people interested in the continuance of the actual state of affairs deny that it exists at all as an independent tendency, and seek to identify it with any proper interpretation of Roman Catholicism.
It is indisputably legitimate to speak of Ultramontanism as a distinct policy, but it is very difficult to define its essential character.
It is evident, therefore, that the request for a definition of Ultramontanism cannot be answered with a concise formula, but that the varied character of its manifestations necessitates a more detailed examination of its peculiar objects.
The first and fundamental characteristic of Ultramontanism is its championship of a logical carrying out of the so-called " papalistic system," the concentration, that is, of all ecclesiastical power in the person of the Roman bishop. This.
A second peculiarity of Ultramontanism is its confusion of religion with politics; it claims for the Roman Catholic Church the functions of a political power, and asserts that it is the duty of the secular state to carry out its instructions and wishes.
Ultramontanism regards the state, not as a divinely established order but, like its ancient prototype, as a profane institution and, for that reason, not co-ordinate with, but subordinate to the Church.
This may be seen in the attitude of Ultramontanism towards secular law.
The attitude of Ultramontanism, for instance, towards the right claimed and exercised by the state to make laws concerning marriage is wholly negative; for it recognizes no marriage laws except those of the Church, the Church alone being regarded as competent to decide what impediments are a bar to marriage, and to exercise jurisdiction over such cases.
Thus Ultramontanism disclaims any moral subjection to secular authority or law, and will recognize the state only in so far as it conforms its rules to those of the Church.
Since Ultramontanism cannot hope to realise its political ambitions unless it succeeds in controlling the intellectual and religious life of Catholic Christendom, it attempts to extend its sphere of influence in all directions over culture, science, education, literature and the forms taken by devotion.
That science must be left free to determine the aims of her investigation, to select and apply her own methods, and to publish the results of her researches without restraint, is a postulate which Ultramontanism either cannot understand or treats with indifference, for it regards as strange and incredible the fundamental law governing all scientific research - that there is for it no higher aim than the discovery of the truth.
This ignorance of the very nature of science leads to under-estimation of the elemental force which science possesses; for only thus can we explain the pertinacity with which Ultramontanism, even at the present day, strives to subject her work to its own censorship and control.
In the fourth place, Ultramontanism is the embodiment of intolerance towards other creeds.
The embittering influence of Ultramontanism may be further traced in its attitude towards the baptism of nonCatholics, for it seeks to establish the rule that baptism conferred by Protestants is invalid through defect of form or matter, or even of intention, and that, consequently, the rite must be readministered, at least conditionally, to proselytes joining the Roman Church.
Lastly, Ultramontanism is the foe of the nationalization of Catholicism.
For Ultramontanism fears that any infusion of a national element into ecclesiastical life would entail the eventual independence of the people in question from papal control, and lead to developments opposed to its papalistic mode of thought.
The relationship of Ultramontanism to Catholicism is a much-disputed problem.
For, by representing the prosecution of its party-political objects as a championship of the Catholic Church, Ultramontanism seeks to acquire the support of the official organs of that Church, and the good will of all circles interested in her welfare; while at the same time it strives to discredit any attempt at opposition by branding it as an assault on the orthodox faith.
In Germany, again, the last few years have witnessed a growing aversion from Ultramontanism on the part of those Catholics who cannot reconcile its tenets with their patriotic sentiments,.
It may be admitted that, in many cases, the distinction between Ultramontanism and Catholicism cannot be clearly traced; and it is impossible to draw a sharp line of severance between the two, which could be absolutely valid under all circumstances and in relation to all questions.
For there are many almost imperceptible stages of transition from the one to the other; and, for all the principal contentions of Ultramontanism, analogies may be found in the past history of the Catholic Church.
But Ultramontanism ignores this latest page of history and treats it as non-existent, aspiring to the erection of a new order of society, similar to that which Rome created - or, at least, endeavoured to create - in the halcyon days of medievalism.
But, under the guise of a restoration on conservative lines, Ultramontanism - notwithstanding the totally different conditions which now obtain - girds itself to work for an ideal of religion and culture in vogue during the middle ages, and at the same time holds itself justified in adopting the extreme point of view with respect to all questions which we have mentioned.
Thus Ultramontanism is not to be conceived as a theological movement, but as the programme of a party whose principles are in fundamental opposition to modern culture, modern education, modern tolerance and the modern state - a party which seeks to carry out its campaign against the society of to-day, not by bridging the gulf betwixt creed and creed, but by widening it, by awakening religious fanaticism, and by closing the way to a peaceful co-operation of Catholics and non-Catholics in the highest tasks of culture and human civilization.
In Germany Ultramontanism had to contend with great difficulties; for here ecclesiastical affairs were not in so desperate a case that the most drastic remedies possessed the most powerful attraction; while, in addition, the clergy were too highly educated to be willing to renounce all scientific work.
But even here Ultramontanism gained ground and derived inestimable assistance from the blunders of government after government - witness the conflict of the Prussian administration with Archbishop Droste-Vischering.
From exile - implied a more definite protection of Ultramontanism by the papacy.
Ultramontanism, again, though essentially averse from all forms of progress, had displayed great dexterity in utilizing the opportunities presented to it by modern life.
The outstanding event in the latest history of Ultramontanism is the separation between Church and state in France (1904), by which the republic has endeavoured to break the influence of this party.
Similarly, the dissolution of the German Reichstag in December 1906 was a weapon directed against Ultramontanism; and, though the elections of 1907 failed to diminish the numbers of the Centre, they rendered possible the formation of a majority, in face of which that system forfeited the influence it had previously possessed.
Also, for the history of the rise of Ultramontanism in Germany, see C. Mirbt, Die katholisch-theologische Fakultcit zu Marburg.
In the biographical notices of the various popes, or in such articles as Church History; Roman Catholic Church; Investitures; Canon Law; Ecclesiastical Jurisdiction; Ultramontanism; or the articles on the various ecclesiastical councils.
He dealt with the great question at issue from the standpoint of the diplomatist, rather than from that of the statesman well versed in ecclesiastical history and possessing an insight into what it implies; and by his violent, inconsiderate action he unwittingly drove into the ranks of Ultramontanism the moderate elements of the Catholic population.
In 1854 he was appointed secretary of legation; but the aggressive ultramontanism of the Curia became increasingly intolerable to his overwrought nature, and in 1856 he was transferred, at his own request, as secretary of legation to Dresden.
The development of this attitude, known - in so far as it depends on the full pretensions of the Papacy - as Ultramontanism, since the definition of the Roman Catholic Church by the council of Trent in 1564, will be found sketched in the historical section attached to this article.
The Church had shrunk considerably since the 18th century, but in the first decade of the 10th showed signs of revival as a point d'appui for Catholics restive under the yoke of the ultramontanism dominant in the Roman Church.
The moment when Protestantism and Ultramontanism are about to begin their still unfinished struggle is a fit time to notice the chief points in medieval Irish church history.
An avowed enemy of Ultramontanism, he contributed in no small degree to making the idea of German unity more palatable to the South Germans.