Gallicanism

[…] after being ordained, [Wake] went to Paris in 1682 as chaplain to Viscount Preston. Here Wake came into close touch with Gallicanism […]

Moreover, the enthusiasm with which Hecker’s ideas had been received among Catholic liberals in France served to increase Leo XIII’s suspicion that Americanism was yet another attempt, not so very different from the Gallicanisms of the past, to assert the independence of a national church from Rome.

Ultramontanism (dominance by the Vatican) conflicted with Gallicanism (freedom from the Vatican) as the Church tried to come to terms with the changes of the nineteenth century.

Douthat himself immediately tweeted that “it’s synodality when the Germans want something, Gallicanism when the Americans want something.”

The second large issue roiling the world Church during the papacy of Pope Francis was closely related to this theological question of the reality of revelation: the emergence of a new, twenty-first-century Gallicanism that imagined Catholicism as a federation of national Churches rather than a universal Church with distinctive local expressions.

It must be remembered that the Gelasian Sacramentary is a Gallican recension of a Roman Sacramentary, and that it abounds in Gallicanisms.

The earliest surviving Anglo-Saxon books are full of Gallicanisms: just as the Stowe Missal, though it contains the Roman Canon, betrays at every turn its Celtic origin.

Whatever Gallicanisms are found in the Dominican rite were not taken directly from the Gallican rite—for this had long ceased to exist—but from the Roman rite. As a matter of fact some of the Gallican customs incorporated in the Roman rite were rejected by the Friars Preachers in favor of the more ancient practice of Rome.