Religion is between God and man; civil law is between you and your people.
SECTION III
It is impossible not to regret the loss of a "History of Heresies," which Strategius wrote by order of Constantine. Ammianus Marcellinus informs us that the emperor, wishing to ascertain the opinions of the different sects, and not finding any other person who could give correct ideas on the subject, imposed the office of drawing up a report or narrative upon it on that officer, who acquitted himself so well, that Constantine was desirous of his being honored in consequence with the name of Musonianus. M. de Valois, in his notes upon Ammianus, observes that Strategius, who was appointed prefect of the East, possessed as much knowledge and eloquence, as moderation and mildness; such, at least, is the eulogium passed upon him by Libanius.
The choice of a layman by the emperor shows that an ecclesiastic at that time had not the qualities indispensable for a task so delicate. In fact, St. Augustine remarks that a bishop of Bresse, called Philastrius, whose work is to be found in the collection of the fathers, having collected all the heresies, even including those which existed among the Jews before the coming of Jesus Christ, reckons twenty-eight of the latter and one hundred and twenty-eight from the coming of Christ; while St. Epiphanius, comprising both together, makes the whole number but eighty. The reason assigned by St. Augustine for this difference is, that what appears heresy to the one, does not appear so to the other. Accordingly this father tells the Manichæans: "We take the greatest care not to treat you with rigor; such conduct we leave to those who know not what pains are necessary for the discovery of truth, and how difficult it is to avoid falling into errors; we leave it to those who know not with what sighs and groans even a very slight knowledge of the divine nature is alone to be acquired. For my own part, I consider it my duty to bear with you as I was borne with formerly myself, and to show you the same tolerance which I experienced when I was in error."
If, however, any one considers the infamous imputations, which we have noticed under the article on "Genealogy," and the abominations of which this professedly indulgent and candid father accused the Manichæans in the celebration of their mysteries – as we shall see under the article on "Zeal" – we shall be convinced that toleration was never the virtue of the clergy. We have already seen, under the article on "Council," what seditions were excited by the ecclesiastics in relation to Arianism. Eusebius informs us that in some places the statues of Constantine were thrown down because he wished the Arians to be tolerated; and Sozomen says that on the death of Eusebius of Nicomedia, when Macedonius, an Arian, contested the see of Constantinople with Paul, a Catholic, the disturbance and confusion became so dreadful in the church, from which each endeavored to expel the other, that the soldiers, thinking the people in a state of insurrection, actually charged upon them; a fierce and sanguinary conflict ensued, and more than three thousand persons were slain or suffocated. Macedonius ascended the episcopal throne, took speedy possession of all the churches, and persecuted with great cruelty the Novatians and Catholics. It was in revenge against the latter of these that he denied the divinity of the Holy Spirit, just as he recognized the divinity of the Word, which was denied by the Arians out of mere defiance to their protector Constantius, who had deposed him.
The same historian adds that on the death of Athanasius, the Arians, supported by Valens, apprehended, bound in chains, and put to death those who remained attached to Peter, whom Athanasius had pointed out as his successor. Alexandria resembled a city taken by assault. The Arians soon possessed themselves of the churches, and the bishop, installed by them, obtained the power of banishing from Egypt all who remained attached to the Nicean creed.
We read in Socrates that, after the death of Sisinnius, the church of Constantinople became again divided on the choice of a successor, and Theodosius the Younger placed in the patriarchal see the violent and fiery Nestorius. In his first sermon he addresses the following language to the emperor: "Give me the land purged of heretics, and I will give you the kingdom of Heaven; second me in the extermination of heretics, and I engage to furnish you with effectual assistance against the Persians." He afterwards expelled the Arians from the capital, armed the people against them, pulled down their churches, and obtained from the emperor rigorous and persecuting edicts to effect their extirpation. He employed his powerful influence subsequently in procuring the arrest, imprisonment, and even whipping of the principal persons among the people who had interrupted him in the middle of a discourse, in which he was delivering his distinguishing system of doctrine, which was soon condemned at the Council of Ephesus.
Photius relates that when the priest reached the altar, it was customary in the church of Constantinople for the people to chant: "Holy God, powerful God, immortal God"; and the name given to this part of the service was "the trisagion." The priest, Peter had added: "Who hast been crucified for us, have mercy upon us." The Catholics considered this addition as containing the error of the Eutychian Theopathists, who maintained that the divinity had suffered; they, however, chanted the trisagion with the addition, to avoid irritating the emperor Anastasius, who had just deposed another Macedonius, and placed in his stead Timotheus, by whose order this addition was ordered to be chanted. But on a particular day the monks entered the church, and, instead of the addition in question, chanted a verse from one of the Psalms: the people instantly exclaimed: "The orthodox have arrived very seasonably!" All the partisans of the Council of Chalcedon chanted, in union with the monks, the verse from the Psalm; the Eutychians were offended; the service was interrupted; a battle commenced in the church; the people rushed out, obtained arms as speedily as possible, spread carnage and conflagration through the city, and were pacified only by the destruction of ten thousand lives.
The imperial power at length established through all Egypt the authority of this Council of Chalcedon; but the massacre of more than a hundred thousand Egyptians, on different occasions, for having refused to acknowledge the council, had planted in the hearts of the whole population an implacable hatred against the emperors. A part of those who were hostile to the council withdrew to Upper Egypt, others quitted altogether the dominions of the empire and passed over to Africa and among the Arabs, where all religions were tolerated.
We have already observed that under the reign of the empress Irene the worship of images was re-established and confirmed by the second Council of Nice. Leo the Armenian, Michael the Stammerer, and Theophilus, neglected nothing to effect its abolition; and this opposition caused further disturbance in the empire of Constantinople, till the reign of the empress Theodora, who gave the force of law to the second Council of Nice, extinguished the party of Iconoclasts, or image-breakers, and exerted the utmost extent of her authority against the Manichæans. She despatched orders throughout the empire to seek for them everywhere, and put all those to death who would not recant. More than a hundred thousand perished by different modes of execution. Four thousand, who escaped from this severe scrutiny and extensive punishment, took refuge among the Saracens, united their own strength with theirs, ravaged the territories of the empire, and erected fortresses in which the Manichæans, who had remained concealed through terror of capital punishment, found an asylum, and constituted a hostile force, formidable from their numbers, and from their burning hatred both of the emperors and Catholics. They frequently inflicted on the territories of the empire dread and devastation, and cut to pieces its disciplined armies.
We abridge the details of these dreadful massacres; those of Ireland, those of the valleys of Piedmont, those which we shall speak of in the article on "Inquisition," and lastly, the massacre of St. Bartholomew, displayed in the West the same spirit of intolerance, against which nothing more pertinent and sensible has been written than what we find in the works of Salvian.
The following is the language employed respecting the followers of one of the principal heresies by this excellent priest of Marseilles, who was surnamed the master of bishops, who deplored with bitterness the violence and vices of his age, and who was called the Jeremiah of the fifth century. "The Arians," says he, "are heretics; but they do not know it; they are heretics among us, but they are not so among themselves; for they consider themselves so perfectly and completely Catholic, that they treat us as heretics. We are convinced that they entertain an opinion injurious to the divine generation, inasmuch as they say that the Son is less
