During the eight years of his life at Bayswater he was most active in all the duties of the priesthood, preaching, hearing confessions, and receiving converts; and he was notably zealous to promote in England all that was specially Roman and papal, thus giving offence to old-fashioned Catholics, both clerical and lay, many of whom were largely influenced by Gallican ideas, and had with difficulty accepted the restoration of the hierarchy in 1850.
This document lays down: (I) that the temporal sovereignty of kings is independent of the pope; (2) that a general council is above the pope; (3) that the ancient liberties of the Gallican Church are sacred; (4) that the infallible teaching authority of the church belongs to pope and bishops jointly.
The following year, the question of the intervention of kings in the election of bishops having been raised in a pamphlet by Charles Hersent (Optatus Gallus de cavendo schismate, 1640), Marca defended what were then called the liberties of the Gallican Church, in his celebrated treatise De concordia sacerdotii et imperii, seu de libertatibus ecclesiae gallicanae (1641).
This document annulled the Pragmatic Sanction of Bourges, with its schismatic tendencies, but at the same time confirmed the preponderating influence of the king upon the Gallican Church - a concession which in spite of its many dubious aspects at least made the sovereign the natural defender of the Church and gave him the strongest motive for remaining Catholic. The war for the duchy of Urbino (1516-17) entailed disastrous consequences, as from it dates the complete disorganization of papal finance.
Hence the name of Gallican is loosely given to all its modern upholders, whether of French nationality or not.
The confessors of the Gallican Church at Lyons were of opinion that communion ought to be maintained with the zealots of Asia and Phrygia; and they addressed a letter to this effect to the Roman bishop, Eleutherus.
The Statuta Ecclesiae Antigua (falsely called the Canons of the Fourth Council of Carthage in 397), a Gallican collection, originating in the province of Arles at the beginning of the 6th century, mentions the acolyte, but does not give, as in the case of the other orders, any form for the ordination.
In the Gallican Church it was only adopted at the same time as the Roman liturgy.
And adherents among the disillusioned followers of the the JanFronde, the Gallican clergy, the higher nobility, even senists.
The Roman books are silent, and there is no mention of it in the collection known as the Leonine Sacramentary; while in the so-called Gelasian Massbook, which, as we have it, is full of Gallican additions made to St Gregory's reform, there is the same silence, though in one MS. of the 10th century given by Muratori we find a form for the ordination of an acolyte.