as the earliest existing Edicts of toleration. In Europe, as we saw, the principle of toleration was for the first time definitely expressed in the Roman Imperial Edicts which terminated the persecution of the Christians.
The religious strife of the sixteenth century raised the question in its modern form, and for many generations it was one of the chief problems of statesmen and the subject of endless controversial pamphlets. Toleration means incomplete religious liberty, and there are many degrees of it. It might be granted to certain Christian sects; it might be granted to Christian sects, but these alone; it might be granted to all religions, but not to freethinkers; or to deists, but not to atheists. It might mean the concession of some civil rights, but not of others; it might mean the exclusion of those who are tolerated from public offices or from certain professions. The religious liberty now enjoyed in Western lands has been gained through various stages of toleration.
We owe the modern principle of toleration to the Italian group of Reformers, who rejected the doctrine of the Trinity and were the fathers of Unitarianism. The Reformation movement had spread to Italy, but Rome was successful in suppressing it, and many heretics fled to Switzerland. The anti-Trini-
