[Footnote 177: Cyprian did not yet regard uniformity of Church practice as a matter of moment--or rather he knew that diversities must be tolerated. In so far as the _concordia episcoporum_ was consistent with this diversity, he did not interfere with the differences, provided the _regula fidei_ was adhered to. Every bishop who adheres to the confederation has the greatest freedom even in questions of Church discipline and practice (as for instance in the baptismal ceremonial); see ep. 59. 14: "Singulis pastoribus portio gregis est adscripta, quam regit unusquisque et gubernat rationem sui actus domino redditurus;" 55. 21: "Et quidem apud antecessores nostros quidam de episcopis istic in provincia nostra dandam pacis moechis non putaverunt et in totum paenitentiae locum contra adulteria cluserunt, non tamen a co-episcoporum suorum collegio recesserunt aut catholicae ecclesiae unitatem ruperunt, ut quia apud alios adulteris pax dabatur, qui non dabat de ecclesia separaretur." According to ep. 57. 5 Catholic bishops, who insist on the strict practice of penance, but do not separate themselves from the unity of the Church, are left to the judgment of God. It is different in the case referred to in ep. 68, for Marcion had formally joined Novatian. Even in the disputed question of heretical baptism (ep. 72. 3) Cyprian declares to Stephen (See 69. 17: 73. 26; _Sententiae episc._, praefat.): "qua in re nec nos vim cuiquam facimus aut legem damus, quando habeat in ecclesiae administratione voluntatis suae arbitrium liberum unusquisque praepositus, rationem actus sui domino redditurus." It is therefore plain wherein the unity of the episcopate and the Church actually consists; we may say that it is found in the _regula_, in the fixed purpose not to give up the unity in spite of all differences, and in the principle of regulating all the affairs of the Church "ad originem dominicam et ad evangelicam adque apostolicam traditionem" (ep. 74. 10). This refers to the New Testament, which Cyprian emphatically insisted on making the standard for the Church. It must be taken as the guide, "si in aliquo in ecclesia nutaverit et vacillaverit veritas;" by it, moreover, all false customs are to be corrected. In the controversy about heretical baptism, the alteration of Church practice in Carthage and Africa, which was the point in question--for whilst in Asia heretical baptism had for a very long time been declared invalid (see ep. 75. 19) this had only been the case in Carthage for a few years--was justified by Cyprian through an appeal to _veritas_ in contrast to _consuetudo sine veritate_. See epp. 71. 2, 3: 73. 13, 23: 74. 2 sq.: 9 (the formula originates with Tertullian; see de virg. vel. 1-3). The _veritas_, however, is to be learned from the Gospel and words of the Apostles: "Lex evangelii," "praecepta dominica," and synonymous expressions are very frequent in Cyprian, more frequent than reference to the _regula_ or to the symbol.