[2] Exod. xxxii. 28.

[3] Numb. xxv. 7-9.

[4] 3 Kings xviii. 40.

[5] John xviii. 11.

[6] _De Schismate Don_., cap. vii.

It is in virtue, therefore, of the Old Law that St. Optatus defends
the State's interference in religious questions, and its infliction
of the death penalty upon heretics. This is evidently a different
teaching from the doctrine of toleration held by the Fathers of the
preceding age. But the other bishops of Africa did not share his
views.

In his dealings with the Donatists, St. Augustine was at first
absolutely tolerant, as he had been with the Manicheans. He thought
he could rely upon their good faith, and conquer their prejudices by
an honest discussion. "We have no intention," he writes to a Donatist
bishop, "of forcing men to enter our communion against their will. I
am desirous that the State cease its bitter persecution, but you in
turn ought to cease terrorizing us by your band of Circumcelliones. .
. . Let us discuss our differences from the standpoint of reason and
the sacred Scriptures."[1]

[1] Ep. xxiii, n. 7.

In one of his works, now lost, _Contra partem Donati_, he maintains
that it is wrong for the State to force schismatics to come back to
the Church.[1] At the most, he was ready to admit the justice of the
law of Theodosius, which imposed a fine of ten gold pieces upon those
schismatics who had committed open acts of violence. But no man was
to be punished by the state for private heretical opinions.[2]

[1] Retract. lib. II, cap. v.

[2] Ep. clxxxv, n. 25.

The imperial laws were carried out in some cities of North Africa,
because many of St. Augustine's colleagues did not share his views.
Many Donatists were brought back to the fold by these vigorous
measures. St. Augustine, seeing that in some cases the use of force
proved more beneficial than his policy of absolute toleration,
changed his views, and formulated his theory of moderate persecution:
_temperata severitas_.[1]

[1] Ep. xciii, n. 10.

Heretics and schismatics, he maintained, were to be regarded as sheep
who had gone astray. It is the shepherd's duty to run after them, and
bring them back to the fold by using, if occasion require it, the
whip and the goad.[1] There is no need of using cruel tortures like
the rack, the iron pincers, or sending them to the stake; flogging is
sufficient. Besides his mode of punishment is not at all cruel, for
it is used by schoolmasters, parents, and even by bishops