[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. CHAPTER II. RELATION BETWEEN THE CIVIL AND THE SPIRITUAL POWERS AFTER CHRIST. 1.—_The Spiritual Power in its Source and Nature._ Taking as our basis the historical outline of the relation between the Civil and Spiritual Powers which has preceded, let us attempt to have present to our minds the state of this relation at the death of Christ. The great world-empire had then been ruled in most peaceful security for half a generation by Tiberius. Under him lay a vast variety of nations, professing as strange a variety of gods and of worship paid to them, but all, with one exception, accepting a religious supremacy in him as Pontifex Maximus of the Roman religion. The Princeps of the civil power, the Imperator of the civil force, was also Chief Priest of religion, and by that union held in his hands those two Powers, an attack upon either of which constituted, as Tertullian testifies, the double guilt of majesty violated and sacrilege incurred. Within these limits, and with this condition, it was free to the several nations to practise their ancestral rites as well as to believe in their ancestral gods, at least within their ancient territorial bounds. There can be no doubt that these nations generally clung to their several rites and beliefs, not only from the force of nurture and habit, but also as remnants of their former independence as nations. As little can we doubt that the great Roman power was employed to maintain and protect them as part of the constituted order of things and in prevention of _sedition_. This, so far as the Roman dominion extended, was the outcome of that long succession of wars, and changes of rule ensuing on wars, which forms the history of mankind so soon as it leaves the nest of pristine unity at the epoch of the dispersion. It is clear that through the whole of this Gentile world, while amity had not been broken between the Civil and the Spiritual