THE NEW SCHAFF-HERZOG
ports de Veglise et de Vital 1789-1870, ib. 1898;
Keller, La Fin du gallicanisme et M. Maret son dernier representant, Alencon, 1901; A. Galton, Church and State in France, 1300-1907, London, 1907; Cambridge Modern History, v. 72sqq., New York, 1908. Documents pertinent to the subject, including the bulls Clericis laicos and Unam sanctam, are in Thatcher and McNeal, Documents, pp. 311-314; Robinson, European History, pp. 346 sqq., 488 sqq.; and Reich, Documents, pp. 193-195, 379-386.
GALLIENUS, gal"i-e'nus, PUBLIUS LICINIUS: Roman emperor 260-268; b. 218 or 219; d. at Milan Mar. 4, 268. In 254 he was made coregentby his father, the Emperor Valerian, and ruled with him until 260, when the elder emperor was taken prisoner by the Persians. Gallienus thenceforth seems to have remained sole ruler, for it is not certain that his stepbrother, the younger Valerian, ever became Augustus. On the revolt of Aureolus in Illyria, Gallienus marched against him and laid siege to Milan, but fell a victim to a conspiracy of his officers, headed by Aurelian and Heraclian. His reign was marked by inroads of the barbarians from the north and east, and by ceaseless insurrections and attempts at usurpation. Notwithstanding that he was unequal to the tasks which confronted him, Gallienus was highly lauded by his elder contemporary Dionysius, bishop of Alexandria, who, writing to Hermammon in 262 (Eusebius, Hist, eccl., vii. 23), compared the emperor to the sun which shines again after its temporary obscurity by a cloud (alluding to the usurper Macrianus, who had taken possession of Egypt), and even saw in him the fulfilment of the prophecy in Isa. xliii. 19.
The ground of this favorable judgment of Dionysius, in which Eusebius concurs, is evidently the repeal by the new emperor of the harsh edicts of Valerian against the Christians. It has even been stated (without cogent evidence) that he declared Christianity to be a tolerated religion. The edict issued by Gallienus in 260 is lost, and the one translated from the Latin by Eusebius (Hist, eccl., VII., xiii, 2) is a special edict for Egypt, promulgated in 261 . Granting that the edict for the entire empire was analogous to this Egyptian decree, it merely provided that the bishops should not be sought out by the authorities, and that the places of worship should be left unmolested. It therefore simply restored the conditions which existed before the reigns of Decius and Valerian, without giving Christianity the slightest official recognition. The fact that the decree was addressed directly to the bishops was indeed unprecedented, but this was clearly due to the importance and influence which they had attained. Eusebius himself, moreover, merely states that Gallienus alleviated the position of the Christians, but nowhere says that he tolerated them, while the mass of Christian tradition has either ignored the edict or paid scant attention to it. The clearest evidence that the attitude of the State toward Christianity was unchanged lies in the fact that Christian soldiers could still suffer martyrdom for their faith (cf. Eusebius, Hist, eccl., vii. 15). The most that can be said is that the repeal of the edicts of Valerian practically amounted to a declaration of toleration for the Church in view of the position which it then occupied. Despairing of the
possibility of crushing Christianity by persecution Gallienus determined to leave it alone, though without changing its legal status. Nevertheless it is clear, from the executions during his rei<m and the rule of his successors, that the State still claimed the right to inflict capital punishment for refusal to worship the images of the emperor or even for the avowal of a belief in Christianity.
(Adolf Harnack.)
Bibliography: The sources are: Porphyry, Vita Plolini xii.; Trebellius Pollio, Gallieni duo; idem, Claudius, i. 4- Ammianus Marcellinus, xiv. 1 sqq., Eng. transl. in Bonn's Classical Library, London, 1887; Eusebius, Hist, eccl VII., x. 1, xi. 8, xiii. 1-2, etc.; Georgius Syncellus, Chronographia, i. 717, Bonn, 1829. Consult: L. S. Le Nain de Tillemont, Hist, des empereurs, pp. 288-289, Dresden 1754; Gibbon, Decline and Fall, chaps, x., xvi.; Brequigny, in Memoires de I'academie des inscriptions xxx 349-350, xxxii. 266-267; Neander, Christian Church, i., passim, ii. 15, 167; and the literature under Persecutions, Christian, in the Roman Empire.
GALLIC See Greece, I., § 1.
GALLITZIN, DEMETRIUS AUGUSTINE: Roman Catholic missionary; b. at The Hague Dec. 22, 1770; d. at Loretto, Cambria County, Pa., May 6, 1840. His mother was a famous adherent of Pietism, Adelheid Amalie von Schmettau, wife of the Russian Prince Dmitri Alexeievitch Galitzin (see Overberg, Bernhard Heinrich; the name is variously spelled: Gallitzin, Golitzine, Golizyn, preferably Galitzin or Galizin; that of the subject of this sketch, however, almost invariably appears in the form Gallitzin). After serving in the Austrian army in the first campaign against France, he sailed for America with Father Brosius, his tutor, in 1792. He joined the Roman Catholic Church in 1787, surrendered his commission in the Russian army, entered the seminary of St. Sulpice in Baltimore, and was ordained priest Mar. 18, 1795, being the second priest ordained in this country. After serving for a time in the missions of Port Tobacco, Md., and Conewago, Pa., in 1799 he became pastor of the Roman Catholics of Maguire's Settlement in the wildest part of the Alleghany Mountains, now Cambria County, Pa. Here he bought more than 20,000 acres of land and began to furnish homes to settlers on easy terms. On his own property he founded in 1803 the town of Loretto. Other settlements were made at Ebensburg, Carrolltown, St. Augustine, Wilmore, and Summitville. As "Father Smith," by which name he had been naturalized in 1802, Gallitzin became famous for his charity, self-sacrifice, and zeal in Christian work. In 1809 he was allowed by special act of the legislature to resume his family name. He was held in high esteem by all sects, and high episcopal honors were frequently urged upon him. His writings are still prized by Roman Catholics, particularly his Defence of Catholic Principles (Pittsburg, 1816); Letters to a Protestant Friend on the Scriptures (ISIS): Appeal to the Protestant Public (1818); and Six Letters of Advice (1834).
Bibliography: T. Heyden, Memoir on the Life and Character of P. D. A. de Gallitzin, Baltimore, 1869; S. M. Brownson, Life of Demetrius Augustine Gallitzin, Prince and Priest, New York, 1873; Pauline Hiigel, A Royal Son and Mother, Notre Dame, Ind., 1903,