Religious Intolerance in the Later Roman Empire - Bad request ...

Evidently Aginatius received more rhetoric than Olybrius. However, there is
no evidence that Aginatius was a Christian and indeed there may be some evidence
that he was not. 91 Therefore, there can be no speculation that Valentinian was
attempting to build alliances with fellow Christians in Rome against a common
religious opponent. However we do know from Prudentius that Olybrius, the
recipient of less invective, was a Christian. 92 Although Olybrius appears to have been
reluctant to inform the emperor of disturbances in Rome, because he was a Christian
(and presumably an orthodox Christian, like Damasus) Valentinian may well have
thought that his assistance in expelling the Ursinians could be taken for granted.
Whereas the support of a non-Christian could not be relied upon in dealing with the
unorthodox and therefore Valentinian had to increase the rhetoric in his letter to
Aginatius to impress upon him the importance of the issue. 93 (On this basis therefore,
it may be best to prefer ‘treason’ as opposed to ‘factious’ as a translation of factiosus.)
At the same time it should be noted that the rhetoric contained in Olybrius’ letter,
especially the phrase “dissenting people” had a Christian meaning that was more
obvious than any of the rhetoric in Aginatius’ letter. Essentially it appears that
Valentinian used less, (but more Christian) rhetoric when writing to a Christian
official than he did when writing to a non-Christian official. Paradoxically, therefore,
the Christian emperor appears to have been more intolerant of religious dissidents in
his letters to non-Christian officials than in those written to his Christian officials.
The expulsion of the Ursinians from Rome does not appear to have prevented
them from continuing to disturb the peace. As Valentinian had with Olybrius and
Aginatius, the emperor issued identical and simultaneous orders in two letters, one to
90
CSEL 35.8: populo dissenentiti and insana collectio
91
Aginatius was hurriedly tried and executed by his successor Maximinus 7 on charges of using black
magic to seduce a woman. Amm. Marc. 28.1.50-56
92
Prud. c. Sym m . 1.554-557
93
For similar reasons Constantine, when announcing the 314 Council of Arles, went to greater lengths
in expressing his concern over the Donatist dispute in his letter to Aelafius the Vicar of North Africa
than he did to Chrestus, bishop of Syracuse. Euse HE 10.5.21.24 and Opt. App. 3 See above.
116