ees the word, taken at first in a strict sense, acquired a
broader meaning. St. Raymond includes schism in the notion of heresy.
"The only difference between these two crimes," he writes, "is the
difference between genus and species;" every schism ends in heresy.
And relying on the authority of St. Jerome, the rigorous canonist
goes so far as to declare that schism is even a greater crime than
heresy. He proves this by the fact that Core, Dathan, and Abiron,[1]
who seceded from the chosen people, were punished by the most
terrible of punishments. "From the enormity of the punishment, must
we not argue the enormity of the crime?" St. Raymond therefore
declares that the same punishment must be inflicted upon the heretic
and the schismatic.[2]

[1] Num. xvi. 31-33.

[2] Loc. cit., lib. i, cap. _De Schismaticis_, pp. 45-47

"The authors of the treatises on the Inquisition," writes Tanon,
"classed as heretics all those who favored heresy, and all
excommunicates who did not submit to the Church within a certain
period. They declared that a man excommunicated for any cause
whatever, who did not seek absolution within a year, incurred by this
act of rebellion a light suspicion of heresy; that he could then be
cited before the Inquisitor to answer not only for the crime which
had caused his excommunication, but also for his orthodoxy. If he did
not answer this second summons, he was at once considered
excommunicated for heresy, and if he remained under this second
excommunication for a year, he was liable to be condemned as a real
heretic. The light suspicion caused by his first excommunication
became in turn a vehement and then a violent suspicion which,
together with his continued contumacy, constituted a full proof of
heresy."[1]

[1] Tanon, op. cit., pp. 235, 236.

The theologians insisted greatly upon respect for ecclesiastical and
especially Papal authority. Everything that tended to lessen this
authority seemed to them a practical denial of the faith. The
canonist Henry of Susa (Hostiensis + 1271), went so far as to say
that "whoever contradicted or refused to accept the decretals of the
Popes was a heretic."[1] Such disobedience was looked upon as a
culpable disregard of the rights of the papacy, and consequently a
form of heresy.

[1] In Baluze-Mansi, _Miscellanea_, vol. ii. p. 275.

Superstition was also classed under the heading of heresy. The
canonist Zanchino Ugolini tells us that he was present at the
co