were sought and found (see Dionys. Alex., in Euseb.,
H. E. VII. 8, where we find distortions and wicked misinterpretations of
Novatian doctrines, and many later opponents). Nay, even Cyprian himself
did not disdain to join in this proceeding (see epp. 69. 7: 70. 2). The
Montanists at Rome were placed by Hippolylus in the catalogue of
heretics (see the Syntagma and Philosoph.). Origen was uncertain whether
to reckon them among schismatics or heretics (see in Tit. Opp. IV., p.
696).]

[Footnote 191: Cyprian plainly asserts (ep. 3. 3): "haec sunt initia
haereticorum et ortus adque conatus schismaticorum, ut praepositum superbo
tumore contemnant" (as to the early history of this conception, which
undoubtedly has a basis of truth, see Clem., ep. ad Cor. 1. 44; Ignat.;
Hegesippus in Euseb., H. E. IV. 22. 5; Tertull., adv. Valent. 4; de
bapt. 17; Anonymus in Euseb; H. E. V. 16. 7; Hippolyt. ad. Epiphan. H.
42. 1; Anonymus in Eusebius, H. E. V. 28. 12; according to Cyprian it is
quite the common one); see further ep. 59. 3: "neque enim aliunde
haereses obortae sunt aut nata sunt schismata, quam quando sacerdoti dei
non obtemperatur;" epp. 66. 5: 69. 1: "item b. apostolus Johannes nec
ipse ullam haeresin aut schisma discrevit aut aliquos speciatim separes
posuit"; 52. 1: 73. 2: 74. 11. Schism and heresy are always identical.]

[Footnote 192: Neither Optatus nor Augustine take Cyprian's theory as
the starting-point of their disquisitions, but they adhere in principle
to the distinction between heretic and schismatic. Cyprian was compelled
by his special circumstances to identify them, but he united this
identification with the greatest liberality of view as to the conditions
of ecclesiastical unity (as regards individual bishops). Cyprian did not
make a single new article an "articulus stantis et cadentis ecclesiae."
In fact he ultimately declared--and this may have cost him struggle
enough--that even the question of the validity of heretical baptism was
not a question of faith.]

CHAPTER III.

CONTINUATION. THE OLD CHRISTIANITY AND THE NEW CHURCH.

1. The legal and political forms by which the Church secured herself
against the secular power and heresy, and still more the lower moral
standard exacted from her members in consequence of the naturalisation
of Christianity in the world, called forth a reaction soon after the
middle of the second century. This movement, which first began in Asia
Minor and then spread in