THE NEW SCHAFF-HERZOG
4tf
state religion and suppressing all others, could bring about the only kind of peace either attainable or desirable, if the empire and civilization were to be maintained. Gratian accordingly established the orthodox State Church, ■while Theodosius began with the systematic suppression of paganism. It is impossible to tell how far Gratian was influenced by the Christian bishops in his work, but his attachment to the Nicene faith was without doubt due largely to the personal influence of Ambrose. In 376 Gratian forbade all heretics to assemble for any religious purpose, confiscated the property belonging to their churches, and transferred the buildings to the orthodox, whom he favored at the same time by a series of laws. In the same year (376) he issued an edict concerning ecclesiastical jurisdiction. In 377 he exempted all officers of the orthodox Church, down to the ostiarii, from municipal services and personal taxes, and in 379 he even made the retail trade which the lower clergy carried on in Ulyria, Italy, and Gaul free of duty. In the Roman schism Gratian took the part of Damasus (see Damasus I.), whom he appointed judge of appeal over all Occidental bishops. Nevertheless, he rejected the demand of the Roman synod of 378 to free the bishops of the cities from the jurisdiction of the State. In 381 the Council of Constantinople pronounced the anathema against all non-Nicene parties.
After the accession of Theodosius, paganism was treated with the same severity as heretical Christianity. According to his edict of 381, apostates from Christianity to paganism lost their right to make a will, this being only the beginning of a number of special edicts. Gratian does not seem to have attacked paganism with the same severity as Theodosius; but he, too, beginning in 382, issued a number of edicts for his provinces under the immediate influence of Ambrose. All sacerdotal privileges and all state support were withdrawn from paganism, and real estate belonging to the pagan temples was confiscated. The altar of victory in the hall of the senate was removed; and Gratian declined to accept the emblems of the office of ■pontifex maximus. Shortly before his downfall, he issued a law punishing apostasy to paganism and Judaism with the loss of citizenship. Thus the orthodox State Church came into existence, but neither Gratian nor Theodosius created it; it was no act of deep political insight, but the necessary result of historical development. (Adolf Harnack.)
Bibliography: Sources from the Christian side are the histories of Socrates, Sozomen, Theodoret, Rufinus and Sulpicius Severus, with which cf. Ammianus Marcellinus, Roman History, in Bohn's Classical Library, London, 1887. Consult: J. C. L. Gieseler, Church History, ed. H. B. Smith, i. 282-283, New York, 1868; C. Wordsworth, Church Hist, to the Council of Chalcedon, vol. iii.,ib. 18S5; Gibbon, Decline and Fall, chaps, xxv.-xxvii.; Neander; Christian Church, vol. ii. passim; Schaff, Christian Church, iii. 61-62; W. Smith, Dictionary of Greek and Roman Biography and Mythology, ii. 301-303, London, 1890.
2. Compiler of the Decretum Gratiani. He was a Camaldolensian monk, teacher of canon law in the monastery of St. Felix at Bologna, and prepared his work between 1139 and 1142. Nothing more is known of his life. See Canon Law, II.
GRATRY, gra"tri', AUGUSTE JOSEPH AL- PHONSE: French Roman Catholic; b. at Lille Mar. 30, 1805; d. at Montreux (14 m. s.e. of Lausanne) Feb. 6, 1872. He was educated at the college of his native city, at the Ecole Polytechnique, and at the College Stanislas, Paris. Entering the priesthood at Strasburg, he was successively professor at the Catholic seminary there (1832-42), director of the College Stanislas (1842-47), and almoner of the Ecole Normale (1847-52). He was decorated with the order of the Legion of Honor in 1845. In 1852, with Abbe Petetot, he established anew the Oratory of the Immaculate Conception, and devoted himself chiefly to the education of Parisian youth till 1869, when his connection with Pere Hyacinthe and the International League of Peace forced him to retire from the Oratory. He was appointed vicar-general to the bishop of Orleans in 1861, and professor of morals at the Sorbonne in 1863, and elected a member of the Academy in 1867. During the Vatican •Council he published four letters against the doctrine of papal infallibility, but accepted the dogma when it was promulgated. His principal works are: Cours de philosophie (6 vols., Paris, 1855-57); Les Sources, conseils pour la conduite de I'esprit (2 vols., 1861-62); La Philosophie du credo (1861); La Paix (1861); Commentaire sur I'evangile selon saint Matthieu (2 vols., 1863-65); Les Sophistes et la critique (1864); Jesus-Christ. Reponse a M. Renan (1864; Eng. transl., London, 1868); and La Morale et la loi de I'histoire (2 vols., 1868).
Bibliography: Besides Gratry's CEuvres posthumes, souvenirs de ma jeunesse, Paris, 1874, consult: B. Chauvelot, Le Pere Gratry, Paris, 1862; A. L. A. Perraud, Le Pere Gratry; ses derniers jours, Paris, 1872, Eng. transl., Last Days of Pere Gratry, London, 1872; E. Peyrat, Le Pere Gratry, Paris, 1890; A. Chauvin, Le Pere Gratry, ib. 1901; Lichtenberger, ESR, v. 665-674.
GRATJ, RUDOLF FRIEDRICH: German Lutheran; b. at Heringen-on-the-Werra (4 m. s.e. of Nordhausen), Hesse, Apr. 20, 1835; d. at Konigsberg Aug. 5, 1893. He studied at Leipsic under Liebner and Kahnis, under Hofmann at Erlangen, and under A. F. C. Vilmar at Marburg. After being a private tutor from 1857 to 1860, he returned to Marburg, first as lecturer and then (1861) as privatdocent. In 1865 he was made professor extraordinary, but in 1866 was called to Konigsberg as ordinary professor of New Testament exegesis. He also lectured occasionally on dogmatics and apologetics, and was an admirable speaker upon subjects outside his official sphere.
In harmony with the influence of Hofmann and Vilmar, Grau's theological position was decidedly Lutheran, and he emphasized it by entering the Lutheran Union of his province and by his active association, both personally and by correspondence, with the leading Lutheran theologians of his day. In this same spirit he took a warm interest in American Lutheranism, although he was not in entire sympathy with the conservatism of the latter body. His Lutheranism was far more practical than dogmatic in character, and throughout his activity the apologetic defense of Christian belief against the hostile tendencies of the period found frequent presentation in his writings.
Grau's writings fall into two categories, apolo-