b24 MUNICIPAL EKGIMB DTSAPPEAES. BOOK V» ceased to be hereditary, because religion was no longer a patrimony. The worship was no longer kept secret; the rites, the prayers, the dogmas were no longer con- cealed. On the contrary, there was thenceforth religious instruction, which was not only given, but which was offered, which was carried to those who were the far- thest away, and which sought out the most indifferent. The spirit of propagandism replaced the law of ex- clusion. From this great consequences flowed, as well for the relations between nations as for the government of states. Between nations religion no longer commanded hatred ; it no longer made it the citizen's duty to detest the foreigner; its very essence, on the contrary, was to teach him that towards the stranger, towards the enemy, he owed the duties of justice, and even of benevolence. The barriers between nations or races were thus thrown down ; the pomoerium disappeared. "Christ," says the apostle, "hath broken down the middle wall of partition between us." " But now are they many members," he also says, "yet but one body." "There is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free : but Christ is all, and in all." The peoi)le were also taught that they were all de- scended from the same common father. With the unity of God, the unity of the human race also appeared tO' men's minds; and it Avas thenceforth a religious neces- sity to forbid men to hate each other. As to the government of the state, we cannot say that Christianity essentially altered that, precisely be- cause it did not occupy itself with the state. In the ancient ages, religion and the state made but one ; every
