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It was in vain that the oppressed believer asserted the inalienable rights of conscience and private judgment. He repeatedly expatiates on the liberality of the Christian hero, which the bishop himself had an opportunity of knowing and even of tasting.104 Eusebius, Hist. Though his situation might excite the pity, his arguments could never reach the understanding, either of the philosophic or of the believing part of the Pagan world. Every Christian rejected with contempt the superstitions of his family, his city, and his province.

If, on the other hand, we recollect the universal toleration of Polytheism, as it was invariably maintained by the faith of the people, the incredulity of philosophers, and the policy of the Roman senate and emperors, we are at a loss to discover what new offence the Christians had committed, what new provocation could exasperate the mild indifference of antiquity, and what new motives could urge the Roman princes, who beheld, without concern, a thousand forms of religion subsisting in peace under their gentle sway, to inflict a severe punishment on any part of their subjects, who had chosen for themselves a singular, but an inoffensive, mode of faith and worship. Among the canonical epistles of the fourth century, those of Basil the Great were the most celebrated. The religious policy of the ancient world seems to have assumed a more stern and intolerant character, to oppose the progress of Christianity. They are inserted in the Pandects of Beveridge (tom. By the general indulgence of Polytheism, and by the mild temper of Antoninus Pius, the Jews were restored to their ancient privileges, and once more obtained the permission of circumcising their children, with the easy restraint that they should never confer on any foreign proselyte that distinguishing mark of the Hebrew race.4 The numerous remains of that people, though they were still excluded from the precincts of Jerusalem, were permitted to form and to maintain considerable establishments both in Italy and in the provinces, to acquire the freedom of Rome, to enjoy municipal honours, and to obtain, at the same time, an exemption from the burdensome and expensive offices of society. Simplicius and Gelasius, who were bishops of Rome in the latter part of the fifth century, mention it in their pastoral letters as a general law, which was already confirmed by the custom of Italy.108 Ambrose, the most strenuous asserter of ecclesiastical privileges, submits without a murmur to the payment of the land-tax. The moderation or the contempt of the Romans gave a legal sanction to the form of ecclesiastical police which was instituted by the vanquished sect. “Si tributum petit Imperator, non negamus; agri ecclesiæ solvunt tributum; solvimus quæ sunt Cæsaris Cæsari, et quæ sunt Dei Deo: tributum Cæsaris est; non negatur.” Baronius labours to interpret this tribute as an act of charity rather than of duty (Annal. 109 In Ariminense synodo super ecclesiarum et clericorum privilegiis tractatû habito, usque eo dispositio progressa est, ut juga quæ viderentur ad ecclesiam pertinere, a publicâ functione cessarent inquietudine desistente: quod nostra videtur dudum sanctio repulsisse. They dissolved the sacred ties of custom and education, violated the religious institutions of their country, and presumptuously despised whatever their fathers had believed as true, or had reverenced as sacred. The bishop of Cæsarea, who studied and gratified the taste of his master, pronounced in public an elaborate description of the church of Jerusalem (in Vit.

Nor was this apostacy (if we may use the expression) merely of a partial or local kind; since the pious deserter who withdrew himself from the temples of Egypt or Syria would equally disdain to seek an asylum in those of Athens or Carthage.

The rights of toleration were held by mutual indulgence; they were justly forfeited by a refusal of the accustomed tribute. Had the synod of Rimini carried this point, such practical merit might have atoned for some speculative heresies.110 From Eusebius (in Vit.

As the payment of this tribute was inflexibly refused by the Jews, and by them alone, the consideration of the treatment which they experienced from the Roman magistrates will serve to explain how far these speculations are justified by facts, and will lead us to discover the true causes of the persecution of Christianity.

About fourscore years after the death of Christ, his innocent disciples were punished with death, by the sentence of a proconsul of the most amiable and philosophic character, and, according to the laws of an emperor, distinguished by the wisdom and justice of his general administration. 16) without intimating any suspicion.111 The subject of ecclesiastical jurisdiction has been involved in a mist of passion, of prejudice, and of interest.

The apologies which were repeatedly addressed to the successors of Trajan, are filled with the most pathetic complaints, that the Christians, who obeyed the dictates, and solicited the liberty, of conscience, were alone, among all the subjects of the Roman empire, excluded from the common benefits of their auspicious government. 303), is demonstrated by Godefroy in the most satisfactory manner. de Montesquieu, who was a lawyer as well as a philosopher, should allege this edict of Constantine (Esprit des Loix, l. Two of the fairest books which have fallen into my hands are the Institutes of Canon Law, by the Abbé de Fleury, and the Civil History of Naples, by Giannone.

It has already been observed that the religious concord of the world was principally supported by the implicit assent and reverence which the nations of antiquity expressed for their respective traditions and ceremonies.