Church and State as Seen in the Formation of Christendom. Allies Thomas William

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2

1 Pet. v. 13; Apocal. xvii. 18, xviii. 2, 20.

3

St. Aug. Epist. 137, ad Volusianum, § 15-16. A.D. 412. It is remarkable that Volusian, who held the highest offices in the Roman Empire, and among the rest was Prefect of the City, was not converted either by the genius or the saintliness of Augustine. But more than twenty years after this letter, about A.D. 435, he was sent on an embassy from the Emperor of the West to the Emperor of the East at Constantinople. His niece, St. Melania the younger, left the seclusion of her monastery at Jerusalem, and travelled all the intervening distance to see him. When he met in the garb of humility and poverty the niece whom he remembered at Rome in all the splendour of youth, rank, and beauty at the head of the Roman nobility, he was so impressed by the force of Christian charity which had wrought such a change, that he was converted and baptized by the Patriarch Proclus, and died shortly afterwards. God did by the sight of the nun what he had not done by the learning of the theologian and the philosopher.

4

The words which Cerialis addressed to the Gauls, as recorded by Tacitus, Hist. 4, 74, apply in all their force to the times when the trans-migration of the northern tribes took effect, four hundred years after they were written. “Octingentorum annorum fortuna disciplinaque compages hæc coaluit, quæ convelli sine exitio convellentium non potest.” And every city of the Roman empire could testify to the truth of what he added: “Sed vobis maximum discrimen penes quos aurum et opes, præcipuæ bellorum causæ.”

5

De Civ. Dei, xvi. 28.

6

Ps. lxxxvi. 5.

7

St. Aug. cont. Faustum, 22, 17. Antiqua enim res est prænuntiativa immolatio sanguinis, futuram passionem Mediatoris ab initio generis humani testificans; hanc enim primus Abel obtulisse in sacris litteris invenitur.

8

Leo XIII., in the great Encyclical of June 29, 1881, says: “It is also of great importance that they by whose authority public affairs are administered may be able to command the obedience of citizens, so that their disobedience is a sin. But no man possesses in himself or of himself the right to constrain the free-will of others by the bonds of such a command as this. That power belongs solely to God, the Creator of all things and the Lawgiver; and those who exercise it must exercise it as communicated to them by God. ‘There is one lawgiver and judge who is able to destroy and to deliver’ (James iv. 12).”

9

Bossuet sums up the state in these six points: Politique, &c. Art. 1.

10

Welsh, i. e., foreigner, not speaking a language understood.

11

St. Augustine.

12

Politique, &c., lib. vii. art. 2.

13

Nägelsbach, Homerische Theologie, 275.

14

See Bianchi, vol. iii. ch. ii.

15

Ἵεροδιδάσκαλοι εἴτε ἱερόνομοι, εἴτε ἱεροφύλακες, εἴτε, ὡς ἡμεῖς ἀξιοῦμεν, ἱεροφάνται. Dionys. Halic., 1. 2.

16

Bianchi, Sect. VI.

17

Bianchi, p. 23.

18

See Die Harmonie des alten und des neuen Testamentes, von Dr. Konrad Martin, p. 190.

19

Philo de Monarchia, lib. 2. Legation to Caius, quoted by Vincenzi, p. 21.

20

Observe in St. Clement’s Epistle how it is assumed as undoubted that bishop, priest, and deacon had succeeded to the three orders of the levitical worship.

21

1 Peter ii. 25; Heb. x. 21, iii. 1, v. 10; Matt. xxiii. 8; Luke xxii. 29; John xx. 21; Matt. xxviii. 20; John xxi. 15.

22

S. Thos. de Reg. Prin., lib. I. c. 14, translated.