rio suo induxerit. Apostolos domini habemus
auctores, qui nec ipsi quicquam ex suo arbitrio quod inducerent
elegerunt, sed acceptam a Christo disciplinam fideliter nationibus
assignaverunt."]

[Footnote 185: See Vol. I., p. 224, note 1.]

[Footnote 186: We already find this idea in Tertullian; see de bapt. 15:
"Haeretici nullum habent consortium nostra discipline, quos extraneos
utique testatur ipsa ademptio communicationis. Non debeo in illis
cognoscere, quod mihi est praeceptum, quia non idem deus est nobis et
illis, nec unus Christus, id est idem, ideoque nec baptismus unus, quia
non idem; quem cum rite non habeant, sine dubio non habent, nec capit
numerari, quod non habetur; ita nec possunt accipere quia non habent."
Cyprian passed the same judgment on all schismatics, even on the
Novatians, and like Tertullian maintained the invalidity of heretical
baptism. This question agitated the Church as early as the end of the
2nd century, when Tertullian already wrote against it in Greek.]

[Footnote 187: As far as possible the Christian virtues of the heretics
were described as hypocrisy and love of ostentation (see e.g., Rhodon in
Euseb., H. E. V. 13. 2 and others in the second century). If this view
was untenable, then all morality and heroism among heretics were simply
declared to be of no value. See the anonymous writer in Eusebius, H. E.
V. 16. 21, 22; Clem, Strom. VII. 16. 95; Orig., Comm. ad Rom. I. X., c.
5; Cypr., de unit. 14, 15; cp. 73. 21 etc.]

[Footnote 188: Tertull., de praescr. 3-6.]

[Footnote 189: Irenaeus definitely distinguishes between heretics and
schismatics (III. 11. 9: IV. 26. 2; 33. 7), but also blames the latter
very severely, "qui gloriosum corpus Christi, quantum in ipsis est,
interficiunt, non habentes dei dilectionem suamque utilitatem potius
considerantes quam unitatem ecclesiae." Note the parallel with Cyprian.
Yet he does not class them with those "qui sunt extra veritatem," i.e.,
"extra ecclesiam," although he declares the severest penalties await
them. Tertullian was completely preserved by his Montanism from
identifying heretics and schismatics, though in the last years of his
life he also appears to have denied the Christianity of the Catholics
(?).]

[Footnote 190: Read, on the one hand, the Antimontanists in Eusebius and
the later opponents of Montanism; and on the other, Tertull., adv.
Prax.; Hippol., c. Noet; Novatian, de trinitate. Even in the case of the
Novatians heresies