Conversions obtained in this way are none the less sincere. Undoubtedly, absolute toleration is best in theory, but in practice a certain amount of coercion is more helpful to souls. We must judge both methods by their fruits.
In a word, St. Augustine was at first, by temperament, an advocate of absolute toleration, but later on experience led him to prefer a mitigated form of coercion. When his opponents objected—using words similar to those of St. Hilary and the early Fathers—that "the true Church suffered persecution, but did not persecute," he quoted Sara's persecution of Agar.[1] He was wrong to quote the Old Testament as his authority. But we ought at least be thankful that he did not cite other instances more incompatible with the charity of the Gospel. His instinctive Christian horror of the death penalty kept him from making this mistake.
[1] Ep. clxxxv, n. 10.
. . . . . . . .
Priscillianism brought out clearly the views current in the fourth century regarding the punishment due to heresy. Very little was known of Priscillian until lately; and despite the publication of several of his works in 1889, he still remains an enigmatical personality.[1] His erudition and critical spirit were, however, so remarkable, that an historian of weight declares that henceforth we must rank him with St. Jerome.[2] But his writings were, in all probability, far from orthodox. We can easily find in them traces of Gnosticism and Manicheism. He was accused of Manicheism although he anathematized Manes. He was likewise accused of magic. He denied the charge, and declared that every magician deserved death, according to Exodus: "Wizards thou shalt not suffer to live."[3] He little dreamt when he wrote these words that he was pronouncing his own death sentence.
[1] On Priscillian and his work, cf. Dom Leclerc, L'Espagne Chrétienne, Paris, 1906, ch. iii; Friedrich Paret, Priscillianus, Würzburg, 1891; Kuenstle, Antipriscilliana, Freiburg, 1905.
[2] Cf. Leclerc, p. 164.
[3] Exod. xxii. 18.
Although condemned by the council of Saragossa (380), he nevertheless became bishop of Abila. Later on, he went to Rome to plead his cause before Pope Damasus, but was refused a hearing. He next turned to St. Ambrose, who likewise would not hearken to his defense.[1] In 385 a council was assembled at Bordeaux to consider his case anew. He at once appealed to the Emperor, "so as not to be judged by the bishops," as Sulpicius Severus tells us, a fatal mistake which cost him his life.
[1] Cf. Sulp. Sev. Chronicon, ii. P.L., vol. xx, col. 155-159; Dialogi, iii. 11-23, ibid., col. 217-219.