Within the Church itself widely different views were urged as to the attitude to be taken towards the new world that was rising on the ruins of the old order, towards the Liberty, Equality, and Fraternity and other ideas of '89. One wing called for relentless hostility, for an alliance of altar and throne to set up authority once more on its pedestal and to oppose at once the anarchy of democratic rule and the scepticism of free-thought. This ultramontane attitude--this looking 'beyond the mountains' to a supreme authority in Rome to give stability in a shifting {26} world--found able and aggressive exponents. De Maistre denied the right of individual judgment in politics any more than in religion, insisting on the divine source of kingly power and the duty of the Pope to oversee the exercise of this power. Lamennais brought De Maistre's opinions into practical politics, and insisted with burning eloquence on the need for the submission of all mankind to the Pope, the 'living tradition of mankind,' through whom alone individual reason receives the truth. Veuillot continued the crusade with unpitying logic and unquenchable zeal. In this era the disputes turned most significantly on control of press and school, for, as the revolution progressed, it gave the masses political power and made control of the means of shaping popular opinion as important as control of feudal fiefs or episcopal allegiance had been in earlier days. Opposed to this school stood men like Montalembert, Lacordaire, and Bishop Dupanloup--men who clung to the old Gallican liberties, or who wished to make peace with liberalism, to set up a Catholic liberalism, frankly accepting the new order, the right of the people to rule themselves, and seeking to show that by liberty of thought and discussion the true interests of {27} the Church would be advanced and its power be broadest based. Now one wing, now the other won, but in the main the current flowed strongly towards ultramontanism. Pius IX, liberal in sympathies up to 1848, completely reversed his position after that date. In the Syllabus which he issued in 1864 he gave no quarter to modern tendencies. The doctrines that 'every man is free to embrace the religion which his reason assures him to be true,' that 'in certain Catholic countries immigrant non-Catholics should have the free exercise of their religion,' and that 'the Roman Pontiff can and ought to be reconciled with progress, liberalism, and modern civism,' he explicitly condemned as false and heretical.