pro_u, you are really grasping at straws.
- It was you who had a failed argument about infallibility.
- It was you who insisted that the punishment for heretics was death throughout the history of the church, which I easily refuted.
- The sources included St. Paul, Origen, St. Augustine to name a few.
You wanted statments of all those people identified in the NewAdvent article, who opposed the death penalty for heretics. You asked for merely one, I gave you many.
St. Paul - "St. Paul did not, in the case of the heretics Alexander and Hymeneus, go back to the Old Covenant penalties of death or scourging (Deuteronomy 13:6 sqq.; 17:1 sqq.), but deemed exclusion from the communion of the Church sufficient (1 Tim., i, 20; Tit., iii, 10). In fact to the Christians of the first three centuries it could scarcely have occurred to assume any other attitude towards those who erred in matters of faith
Tertullian “tells us that the natural law authorized man to follow only the voice of individual conscience in the practice of religion, since the acceptance of religion was a matter of free will, not of compulsion.”
Origen: "Replying to the accusation of Celsus, based on the Old Testament, that the Christians persecuted dissidents with death, burning, and torture, Origen (C. Cels., VII, 26) is satisfied with explaining that one must distinguish between the law which the Jews received from Moses and that given to the Christians by Jesus; the former was binding on the Jews, the latter on the Christians. Jewish Christians, if sincere, could no longer conform to all of the Mosaic law; hence they were no longer at liberty to kill their enemies or to burn and stone violators of the Christian Law.
St. Syprian of Carthage " religion being now spiritual, its sanctions take on the same character, and excommunication replaces the death of the body."
Lactantius: Religion being a matter of the will, it cannot be forced on anyone; in this matter it is better to employ words than blows [verbis melius quam verberibus res agenda est]. Of what use is cruelty? What has the rack to do with piety? Surely there is no connection between truth and violence, between justice and cruelty . . . . It is true that nothing is so important as religion, and one must defend it at any cost [summâ vi] . . . It is true that it must be protected, but by dying for it, not by killing others; by long-suffering, not by violence; by faith, not by crime. If you attempt to defend religion with bloodshed and torture, what you do is not defense, but desecration and insult. For nothing is so intrinsically a matter of free will as religion. (Divine Institutes V:20)
St. Hilary of Poltiers (Liber contra Auxentium, c. iv), protested vigorously against any use of force in the province of religion, whether for the spread of Christianity or for preservation of the Faith.
It was the “christian” emporers who first passed civil laws of the “christinized state” against heretics. …only St. Optatus of Mileve defended the civil authority
Priscillian, Bishop of Avilia in Spain, was accused of heresy and sorcery and eventually put to death. St. Martin of Tours fought against such a penalty and St. Ambrose called it a crime.
St. Augustine (Ep. c, n. 1), almost in the name of the western Church, says: “Corrigi eos volumus, non necari, nec disciplinam circa eos negligi volumus, nec suppliciis quibus digni sunt exerceri” – we wish them corrected, not put to death; we desire the triumph of (ecclesiastical) discipline, not the death penalties that they deserve.
St. John Chrysostom says substantially the same in the name of the Eastern Church (Hom., XLVI, c. i): “To consign a heretic to death is to commit an offence beyond atonement”; and in the next chapter he says that God forbids their execution, even as He forbids us to uproot cockle, but He does not forbid us to repel them, to deprive them of free speech, or to prohibit their assemblies.
Bishop Wazo of Liege said " that this was contrary to the spirit of the Church and the words of its Founder, Who ordained that the tares should be allowed to grow with the wheat until the day of the harvest, lest the wheat be uprooted with the tares; those who today were tares might to-morrow be converted, and turn into wheat; let them therefore live, and let mere excommunication suffice. St. Chrysostom, as we have seen, had taught similar doctrine."