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74-744: The church is identified in Spanish as both Iglesia Ortodoxa Católica Apostólica Mexicana (Spanish for Mexican Orthodox Apostolic Catholic Church ) and Iglesia Católica Apostólica Mexicana (Spanish for Mexican Catholic Apostolic Church ); in English it also known as the Old Mexican Roman Catholic Church , and the Mexican National Catholic Church . President Álvaro Obregón and his successor Calles, as well as other politicians, wanted

148-508: A general council , nor infallibility apart from the Church's consent. In 1682, Louis XIV having decided to extend to all the Churches of his kingdom the droit de regale , or right of receiving the revenue of vacant sees , and of conferring the sees themselves at his pleasure, Pope Innocent XI opposed the king's designs. The king assembled the clergy of France and, on 19 March 1682,

222-636: A "violation of state laicidad " with potential to cause division in the revolution, so Calles stopped his support of ICAM after about 3 months. Nevertheless, the government failed in 1925 to orchestrate Pérez's consecration by a visiting Eastern Orthodox bishop, but in 1926, North American Old Roman Catholic Church Bishop Carmel Henry Carfora consecrated Pérez, Antonio Benicio López Sierra, and Macario López Valdez as bishops. In 1927, López Sierra established an ICAM church in San Antonio, Texas , where Archbishop Arthur Jerome Drossaerts , of

296-466: A means of healing that unfortunate division of Christendom. Upon that idea was soon grafted the conciliary theory , which sets the council above the pope, making it the sole representative of the Church, the sole organ of infallibility . Timidly sketched by two professors of the University of Paris, Conrad of Gelnhausen and Henry of Langenstein , this theory was completed and noisily interpreted to

370-459: A source of canon law ; they show indignation at the mere idea that anyone should fail in consideration for them. Bishops condemned in councils (like Salonius of Embrun , Sagittarius of Gap , Contumeliosus of Riez ) have no difficulty in appealing to the pope, who, after examination, either confirms or rectifies the sentence pronounced against them. The accession of the Carolingian dynasty

444-400: A violent gesture of some prince discomforted in his avaricious designs; but these were only fits of resentment or ill humor, accidents with no attendant consequences; this time the provisions made against exercise of the pontifical authority had a lasting effect. Gallicanism had implanted itself in the minds of men as a national doctrine and it only remained to apply it in practice. This is to be

518-519: Is a title of Mary, mother of Jesus and a special form of Marian devotion practised in Spanish-speaking countries to commemorate the solitude of Mary on Holy Saturday . Variant names include Nuestra Señora de la Soledad , Maria Santisima, Nuestra Señora Dolorosisima de la Soledad , and Virgen de la Soledad . The title originates with Queen Juana lamenting the early death of her husband Philip I of Castile in 1506. "This devotion

592-538: Is dedicated to Our Lady of Solitude. The given name María de la Soledad, often shortened to Marisol or Soledad , is used in Spanish-speaking countries. Gallicanism Gallicanism is the belief that popular secular authority—often represented by the monarch 's or the state 's authority—over the Catholic Church is comparable to that of the pope . Gallicanism is a rejection of ultramontanism ; it has something in common with Anglicanism , but

666-519: Is marked by a splendid act of homage paid in France to the power of the papacy: before assuming the title of king, Pepin made the point of securing the assent of Pope Zachary . Without exaggerating the significance of this act, the bearing of which the Gallicans have done every thing to minimize, one may still see it as evidence that, even before Gregory VII , public opinion in France was not hostile to

740-578: Is nuanced, in that it plays down the authority of the Pope in church without denying that there are some authoritative elements to the office associated with being primus inter pares ('first among equals'). Other terms for the same or similar doctrines include Erastianism , Febronianism , and Josephinism . Gallicanism originated in France (the term derives from Gallia , the Latin name of Gaul ), and

814-577: Is unrelated to the first-millennium Catholic Gallican Rite . In the 18th century, it spread to the Low Countries , especially the Netherlands. The University of Notre Dame professor John McGreevy defines it as "the notion that national customs might trump Roman (Catholic Church) regulations." Gallicanism is a group of religious opinions that was for some time peculiar to the Catholic Church in France . These opinions were in opposition to

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888-574: The ICAM could have succeeded in a scenario where Calles became the head of ICAM , like King Henry VIII of England, because the Mexican Secretariat of the Interior already controlled church buildings and regulated the registration of priests. Mar%C3%ADa de la Soledad Our Lady of Solitude ( Spanish : María de la Soledad ; Portuguese : Nossa Senhora da Soledade )

962-611: The Conciliar movement and akin to the Orthodox and Anglicans —was more in conformity with Holy Scripture and tradition. At the same time, they believed their theory did not transgress the limits of free opinions. The Declaration of the Clergy of France of 1682 is made up of four articles: According to the initial Gallican theory, then, papal primacy was limited first by the temporal power of monarchs, which, by divine will,

1036-538: The Cristero rebellion began. Butler described it as Mexican Gallicanism . According to Ramirez, throughout Mexico the population was Catholic but hardly understood the distinction between the Catholic Church and ICAM . ICAM priests searched in several Mexican states for neglected or abandoned church buildings and lobbied local authorities to devolve those church buildings to the ICAM 's use. With

1110-549: The First Vatican Council . Gallicanism tended to restrain the pope's authority in favour of that of bishops and the people's representatives in the State , or the monarch . But the most respected proponents of Gallican ideas did not contest the pope's primacy in the Church, merely his supremacy and doctrinal infallibility . They believed their way of regarding the authority of the pope—more in line with that of

1184-604: The Pragmatic Sanction ; the Council of Constance had taught them with the pope's approbation. Gallican ideas, then, must have had no other origin than that of Christian dogma and ecclesiastical discipline. To the similarity of the historical vicissitudes through which they passed, their common political allegiance, and the early appearance of a national sentiment, the Churches of France owed it that they very soon formed an individual, compact, and homogeneous body. From

1258-775: The Roman Catholic Archdiocese of San Antonio , called the cismáticos (Spanish for schismatics) "designing proselytizers of the sects supported by Calles and the Mexican government, that archenemy of all Christianity;" and in 1929, López Valdes established an ICAM church in Los Angeles, California . Pérez moved his cathedral to San Antonio in March 1930 but in April 1931, Pérez returned to Mexico City. The ICAM supports clerical marriage , rituals in

1332-493: The false Decretals rather than Divine law. What the Gallicans maintained in 1682 was said to be not a collection of novelties, but a body of beliefs as old as the Church, the discipline of the first centuries. The Church of France had upheld and practised them at all times; the Church Universal had believed and practised them in the past, until about the tenth century; St. Louis had supported, but not created, them by

1406-491: The vernacular , Communion under both kinds , individual Biblical interpretation , veneration of saints and Mary the mother of Jesus , but opposed the Roman Catholic dogma of papal infallibility , denied eternal damnation , rejected the sacrament of Penance , and had an "experimental commitment to liturgical innovation". The government confiscated and nationalized all Catholic Church assets in 1859 and, prior to

1480-593: The 1992 legislation of an amendment to the 1917 Constitution of Mexico , religious institutions were not permitted to own property in Mexico; "the Catholic Church was prevented from conducting any legal transactions in Mexico." Other legal anticlerical restrictions included mandatory civil registration of clergy. When the Calles Law took effect in July 1926, the Catholic Church suspended all public worship and within days

1554-409: The Catholic Church. José Eduardo Dávila Garza became the leader of ICAM and used the religious name Pope Eduardo I. While Pérez permitted clerical marriage, Dávila rescinded Pérez's approval and required clerical celibacy. Dávila has his cathedral in the village of San Pedro. Dávila petitioned Eastern Orthodox patriarchs in the 1930s to recognize him. The Mexican Apostolic National Church

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1628-531: The Catholic doctrine was given in the condemnation fulminated by Pope Pius IX against the 24th proposition of the Syllabus of Errors , in which it was asserted that the Church cannot have recourse to force and is without any temporal authority, direct or indirect. Pope Leo XIII shed more direct light upon the question in his Encyclical Immortale Dei (12 November 1885), where we read: "God has apportioned

1702-553: The Cristero rebellion, spread to the southern United States, and survived the end of the Calles government. Pérez was unable to maintain discipline among the clergy. ICAM dwindled in Mexico and San Antonio by 1930. Instead of spreading ICAM , according to Ramirez, Pérez's subordinates coveted his position of patriarch and devised ecclesial intrigues. Pérez died in 1931, days after his public recantation and reconciliation with

1776-463: The German emperors, also heirs of Charlemagne, and that was not the case. Moreover, some privileges the pope cannot grant, such as allowing any kings the privilege of suppressing or curtailing his liberty of communicating with the faithful in a particular territory. Most of its partisans regarded Gallicanism as a revival of the most ancient traditions of Christianity , found in the conciliar decrees of

1850-463: The Holy See reappeared in the struggle of Fratricelles and Louis of Bavaria against Pope John XXII ; they were expressed by the pens of William of Occam , of John of Jandun , and of Marsilius of Padua , professors in the University of Paris. Among other things, they denied the divine origin of the papal primacy, and subject the exercise of it to the good pleasure of the temporal ruler. Following

1924-595: The Revolution that drove them out and wrecked their sees, nothing was left to the bishops of France but to link themselves closely with the Holy See. After the Concordat of 1801 French Governments made some pretence of reviving, in the Organic Articles , the "Ancient Gallican Liberties" and the obligation of teaching the articles of 1682, but ecclesiastical Gallicanism was never again resuscitated except in

1998-525: The Roman Church or of any other whatsoever. But already (if we credit Babut's findings) a Council of Turin , at which bishops of the Gauls took part, had given the first manifestation of Gallican sentiment. Unfortunately for Babut's thesis, all the significance which he attaches to this council depends upon the date, 417, ascribed to it by him, on the mere strength of a personal conjecture, in opposition to

2072-736: The Sunday before Christmas. Isabel de Valois , wife of Felipe II , had in a private oratory a painting that she had brought with her from France and that represented the Virgin of the Solitude. The image of the picture aroused great devotion in the friars of the Order of the Minims of San Francisco de Paula , who had settled in Madrid following in the footsteps of the monarch. The friars asked permission of

2146-405: The ancient canons and the privileges of the Churches; and that his decretals must not be placed upon the same footing as the canons of the councils. His attitude stands out as isolated. The Council of Troyes (867) proclaims that no bishop can be deposed without reference to the Holy See, and the Council of Douzy (871) condemns Hincmar of Laon only under reserve of the rights of the pope. With

2220-551: The authority in matters of discipline which had until then been recognized as belonging to it. But the papacy at that period, given over to the tyranny of Crescentius and other local barons, was in a period of temporary decline. When it regained its independence, its old authority in France came back to it, the work of the Councils of Saint-Basle and of Chelles was undone; princes like Hugh Capet , bishops like Gerbert, held no attitude but that of submission. It has been said that during

2294-503: The concession made by the pope, with the assent of a general council to Charlemagne and his successors, he had the right to dispose of vacant ecclesiastical benefices. With the consent of the nobility, the Third Estate , and a great part of the clergy, he appealed in the matter from Boniface VIII to a future general council – the implication being that the council is superior to the pope . The same ideas and others still more hostile to

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2368-499: The convent of Our Lady of Victory. María de la Soledad is the patroness of Badajos and Parla , Spain; Porto Covo , Portugal; and Acapulco , Mexico; and of Cavite Province , Philippines, under the name Nuestra Señora de la Soledad de Porta Vaga and in the town of San Isidro, province of Nueva Ecija under the title of Nuestra Señora de la Soledad de San Isidro. The Mission Nuestra Señora de la Soledad in Soledad, California ,

2442-685: The council discussed whether episcopal jurisdiction comes immediately from God or through the pope, whether or not the council ought to ask confirmation of its decrees from the sovereign pontiff, etc. Then again, it was in the name of the Liberties of the Gallican Church that a part of the clergy and the Parlementaires opposed the publication of the Council of Trent; and the crown decided to detach from it and publish what seemed good, in

2516-421: The devolution of church buildings to Catholic Church use disconcerted some state and local authorities. It is uncertain how long ICAM subsisted, according to Ramirez, about 60 priests were ICAM ministers, and between 1925 and 1937, about 70 church buildings, generally in small villages, were returned to ICAM use, but most of those buildings were soon closed. Ramirez notes that ICAM subsisted through

2590-401: The earliest centuries or in canon laws of the general and local councils , and the decretals , ancient and modern, which were received in France. "Of all Christian countries", says Fleury, "France has been the most careful to conserve the liberty of her Church and oppose the novelties introduced by Ultramontane canonists". They argued that the popes had extended to their own primacy based upon

2664-604: The early Capetian period the pope was more powerful in France than he had ever been. Under Gregory VII the pope's legates traversed France from north to south, they convoked and presided over numerous councils, and, in spite of sporadic and incoherent acts of resistance, they deposed bishops and excommunicated princes just as in Germany and Spain. In the following two centuries we can still see no clear evidence of Gallicanism. The pontifical power attains its apogee in France as elsewhere, St. Bernard and St. Thomas Aquinas outline

2738-515: The ecclesiastical power and the pontifical authority. The king himself wrote to the pope (14 September 1693) to announce that a royal order had been issued against the execution of the edict of 23 March 1682. In spite of these disavowals, the Declaration of 1682 remained thenceforward the living symbol of Gallicanism, professed by the great majority of the French clergy, obligatorily defended in

2812-540: The end of the fourth century the popes themselves recognized this solidarity. It was to the "Gallican" bishops that Pope Damasus I addressed the most ancient decretal which has been preserved to our times ( Babut 1904 ). Two centuries later St. Gregory the Great pointed out the Gallican Church to his envoy Augustine , the Apostle of England, as one of those whose customs he might accept as of equal stability with those of

2886-481: The faculties of theology, schools, and seminaries, guarded from the lukewarmness of French theologians and the attacks of foreigners by the inquisitorial vigilance of the French parliaments, which never failed to condemn to suppression every work that seemed hostile to the principles of the Declaration. From France Gallicanism spread, about the middle of the eighteenth century, into the Low Countries, thanks to

2960-459: The first Capets the secular relations between the pope and the Gallican Church appeared to be momentarily strained. At the Councils of Saint-Basle de Verzy (991) and of Chelles (c. 993), in the discourses of Arnoul, Bishop of Orléans , in the letters of Gerbert, afterwards Pope Sylvester II , sentiments of violent hostility to the Holy See are manifested, and an evident determination to elude

3034-548: The foreground in the claims put forward in 1406 by another assembly of the French clergy; to win the votes of the assembly, certain orators cited the example of what was happening in England. Johannes Haller concluded from this that these so-called Ancient Liberties were of English origin, that the Gallican Church really borrowed them from its neighbour, only imagining them to be a revival of its own past. This opinion does not seem well founded. The precedents cited by Haller go back to

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3108-471: The form of a vague mistrust of Rome. On the fall of Napoleon and the Bourbons, the work of Lamennais , of "L'Avenir" and other publications devoted to Roman ideas, the influence of Prosper Guéranger , and the effects of religious teaching ever increasingly deprived it of its partisans. When the First Vatican Council opened, in 1869, it had in France only timid defenders. When that council declared that

3182-550: The form of ordinances emanating from the royal authority. The assassination of Henry IV , which was exploited to move public opinion against Ultramontanism and the activity of Edmond Richer , syndic of the Sorbonne , brought about, at the beginning of the seventeenth century, a revival of Gallicanism. In 1663 the Sorbonne declared that it admitted no authority of the pope over the king's temporal dominion, nor his superiority to

3256-535: The four articles cited above, which were incorporated, these Liberties included the following: Parliamentary Gallicanism, therefore, was of much wider scope than episcopal; indeed, it was often disavowed by the bishops of France, and about twenty of them condemned Pierre Pithou's book when a new edition of it was published, in 1638, by the brothers Dupuy. John Kilcullen wrote, in the Stanford Encyclopedia of Philosophy , that "in France conciliarism

3330-544: The government of the human race between two powers, the ecclesiastical and the civil, the former set over things divine, the latter over things human. Each is restricted within limits which are perfectly determined and defined in conformity with its own nature and special aim. There is therefore, as it were a circumscribed sphere in which each exercises its functions jure proprio ". And in the Encyclical Sapientiae Christianae (10 January 1890),

3404-465: The hostility of Catholics and two ICAM priests were killed. Calles' successor, Emilio Portes Gil , did not support ICAM . In June 1929, Dwight Morrow , United States Ambassador to Mexico , mediated a modus vivendi between the Mexican episcopate and the Mexican federal government. Portes Gil signed the modus vivendi and soon the Catholic Church resumed public worship in many church buildings throughout Mexico. The federal modus vivendi and

3478-530: The ideas which were called ultramontane , which means "across the mountains" (the Alps ). Ultramontanism affirmed the authority of the pope over the temporal kingdoms of the rest of Europe, particularly emphasizing a supreme episcopate for the pope holding universal immediate jurisdiction. This eventually led to the definition by the Roman Catholic Church of the dogma of papal infallibility at

3552-571: The interlopers and rioted the next day; similar riots were incited when other churches in Mexico were occupied by armed intruders that month. These armed intruders occupying churches induced a fear of anti-Catholic persecution that led to the formation of the National League for the Defense of Religious Liberty (LNDLR) a militant Catholic defense organization. Official favoritism of a national church enraged revolutionaries who saw this as

3626-515: The intervention of the pope in political affairs. From that time on, the advances of the Roman primacy find no serious opponents in France before Hincmar, Archbishop of Reims . With him there appears the idea that the pope must limit his activity to ecclesiastical matters, and not intrude in those pertaining to the State, which concern kings only; that his supremacy is bound to respect the prescriptions of

3700-521: The kings, but on great occasions – the Council of Epaone (517), Valence (528), Vaison (529), Orléans (538), Tours (567) – the bishops declare that they are acting under the impulse of the Holy See, or defer to its admonitions; they take pride in the approbation of the pope; they cause his name to be read aloud in the churches, just as is done in Italy and in Africa they cite his decretals as

3774-520: The most competent historians. Besides, it is not at all plain how a council of the Province of Milan is to be taken as representing the ideas of the Gallican Church. In truth, that Church, during the Merovingian period, testifies the same deference to the Holy See as do all the others. Ordinary questions of discipline are in the ordinary course settled in councils, often held with the assent of

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3848-488: The parliament held at Carlisle in 1307, at which date the tendencies of reaction against papal reservations had already manifested themselves in the assemblies convoked by Philip the Fair in 1302 and 1303. The most that we can admit is, that the same ideas received parallel development from both sides of the channel. Together with the restoration of the "Ancient Liberties" the assembly of the clergy in 1406 intended to maintain

3922-439: The pope has in the Church the plenitude of jurisdiction in matters of faith, morals discipline , and in administration , that his decisions ex cathedra are of themselves, and without the assent of the Church, infallible and irreformable, it dealt Gallicanism a fatal blow. Three of the four articles were directly condemned. As to the remaining one, the first, the council made no specific declaration; but an important indication of

3996-409: The pope, the University of Paris condemned these views; but for all that they did not entirely disappear from the memory, or from the disputations, of the schools, for the principal work of Marsilius, Defensor Pacis , was translated into French in 1375, probably by a professor of the University of Paris. The Western Schism reawakened them suddenly. The idea of a council naturally suggested itself as

4070-428: The pope, was bound to obey it in what concerned the extirpation of the schism and the reform of the Church; that even the pope, if he resisted obstinately, might be constrained by process of law to obey it in the above-mentioned points. This was the birth or, if we prefer to call it so, the legitimation of Gallicanism. So far we had encountered in the history of the Gallican Church recriminations of malcontent bishops, or

4144-545: The popes did not cease to protest against the Pragmatic Sanction, until it was replaced by the Concordat of Bologna in 1516. But, if its provisions disappeared from the laws of France, the principles it embodied for a time nonetheless continued to inspire the schools of theology and parliamentary jurisprudence . Those principles even appeared at the Council of Trent , where the ambassadors, theologians, and bishops of France repeatedly championed them, notably when

4218-414: The proceedings both in the matter of the regale and in that of the declaration on the ecclesiastical power and jurisdiction, which had been prejudicial to the clerical estate and order. The bishops designate to whom Bulls had been refused received them at length, in 1693, only after addressing to Pope Innocent XII a letter in which they disavowed everything that had been decreed in that assembly in regard to

4292-434: The public by Pierre d'Ailly and Gerson. At the same time the clergy of France, disgusted with Benedict XIII , withdrew from his obedience. It was in the assembly which voted on this measure (1398) that for the first time there was any question of bringing back the Church of France to its ancient liberties and customs – of giving its prelates once more the right of conferring and disposing of benefices. The same idea comes into

4366-578: The purlieus of the Royal Chancellery of Charles VII to lend countenance to the Pragmatic Sanction of Bourges . ( Löffler 1911 ) At the opening of the fourteenth century, however, the conflict between Philip IV and Boniface VIII brought out the first glimmerings of the Gallican ideas. That king did not confine himself to maintaining that, as sovereign, he was the sole and independent master of his temporalities; he proclaimed that, in virtue of

4440-481: The queen to have a copy of the image for the chapel of their convent of Our Lady of Victory in Madrid. The image of Our Lady of Solitude was carved by the sculptor Gaspar Becerra . From the beginning, the image was intended to be " vestidera ", with only the head and hands carved and the rest a wooden frame covered with clothes. It seems that on the initiative of the Countess of Ureña, Dña María de la Cueva y Toledo,

4514-457: The queen's main waitress, she wore her own outfit of a noble widow of the time; this characteristic attire added to other peculiarities – such as wearing a diadem in place of crown, or be accompanied by the symbols of the Passion – constituted a true revolution in the typology of Marian images. In 1565, finally, after more than a year of work, the statue of Our Lady of Solitude was presented to

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4588-543: The revolutionary government to restrict and terminate the Catholic Church in Mexico. In February 1925, armed intruders calling themselves the "Knights of the Order of Guadalupe" occupied the church of María de la Soledad in Mexico City where José Joaquín Pérez Budar  [ es ] , a Freemason and former Catholic priest , proclaimed himself the future patriarch of a new national church ; Parishioners attacked

4662-421: The superiority of the council to the pope, and the fallibility of the latter. However widely they may have been accepted at the time, these were only individual opinions or opinions of a school, when the Council of Constance came to give them the sanction of its high authority. In its fourth and fifth sessions it declared that the council represented the Church and that every person, no matter of what dignity, even

4736-415: The theory of that power, and their opinion is that of the school in accepting the attitude of Gregory VII and his successors in regard to delinquent princes. St. Louis IX, whom some tried to represent as a patron of the Gallican system, is still ignorant of it – for the fact is now established that the Pragmatic Sanction of 1269 , long attributed to him, was a wholesale fabrication put together (about 1445) in

4810-445: The thirty-six prelates and thirty-four deputies of the second order who constituted that assembly adopted the four articles summarized above and transmitted them to all the other bishops and archbishops of France. Three days later the king commanded the registration of the articles in all the schools and faculties of theology; no one could be admitted to degrees in theology without having maintained this doctrine in one of his theses and it

4884-438: The understanding that the law provided for the formation of local committees to govern the use of church buildings, local authorities gathered residents in a public place to facilitate the devolution of church buildings, according to Ramirez, and ICAM priests These local committees voted on the devolution of church buildings and on many occasions, after such votes, riots erupted that ended with casualties. This activity provoked

4958-399: The work of the Pragmatic Sanction of Bourges. In that instrument the clergy of France inserted the articles of Constance repeated at Basle, and upon that warrant assumed authority to regulate the collation of benefices and the temporal administration of the Churches on the sole basis of the common law, under the king's patronage, and independently of the pope's action. From Eugene IV to Leo X

5032-468: The works of the jurisconsult Zeger Bernhard van Espen . Under the pseudonym of Febronius , Hontheim introduced it into Germany where it took the forms of Febronianism and Josephism. The Synod of Pistoia (1786) even tried to acclimatize it in Italy. But its diffusion was sharply arrested by the French Revolution , which took away its chief support by overturning the thrones of kings. Against

5106-608: Was a Western Rite Orthodox Church in Mexico whose creation was inspired by the relationship between the Soviet Union and the Russian Orthodox Church . After Pérez died, the individual parishes continued to exist essentially independently, The entire diocese of this national church was subsumed into the created Orthodox Church in America Exarchate of Mexico in 1972. Ramirez speculated that

5180-442: Was an episcopal and political Gallicanism, and a parliamentary or judicial Gallicanism. The former lessened the doctrinal authority of the pope in favour of that of the bishops, to the degree marked by the Declaration of 1682, and the latter augmented the rights of the state. There were eighty-three "Liberties of the Gallican Church", according to a collection drawn up by the jurisconsults Guy Coquille and Pierre Pithou . Besides

5254-514: Was forbidden to write anything against them. Pope Innocent XI issued the Rescript of 11 April 1682, in which he voided and annulled all that the assembly had done in regard to the regale ; he also refused Bulls to all members of the assembly who were proposed for vacant bishoprics. In the same way Alexander VIII , by a Constitution dated 4 August 1690, quashed as detrimental to the Holy See

5328-654: Was instituted to compassionate Our Lady for her solitude on Holy Saturday and is akin to the devotion practiced among the Servites on Good Friday called the Desolata ." María de la Soledad's feast day is celebrated on December 18 in Spanish-speaking countries, on Holy Saturday in English-speaking, and on Good Friday in Portuguese-speaking countries. In Oaxaca, Mexico devotions are held on

5402-482: Was inviolable. Secondly, it was limited by the authority of the general councils and the bishops, and lastly by the canons and customs of particular churches, which the pope was bound to take into account when he exercised his authority. Gallicanism was more than pure theory – the bishops and magistrates of France used it, the former to increase power in the government of dioceses , the latter to extend their jurisdiction so as to cover ecclesiastical affairs. There also

5476-486: Was one of the sources of Gallicanism." Proponents of Gallicanism presented a number of theories as to its origin. The majority of Gallicans rejected the first theory that described the Gallican liberties as time-honored privileges, since a privilege can always be revoked by the authority which granted it. This was unacceptable, as they maintained that the pope had no power to revoke them. The Ultramontanes pointed out that in that case, such liberties would also be claimed by

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