Finally, there must be mentioned, among the members of the tribunal, one of the most important—the bishop. The relations between bishops and inquisitors, frankly antagonistic in the early days of the Inquisition, probably always tended to be unfriendly. If the bishop, for his part, resented the new jurisdiction, which was a rival to his own, the inquisitor in his own court aspired to be supreme and to arrogate to himself a superiority over the bishop, which the latter was not likely to allow. The bishop’s position was not altogether easy. Required to take cognizance of heresy in his own court, he yet had also to officiate in the special court where the inquisitor, whatever his ecclesiastical status and whatever his pretensions, was bound to be always prime mover in the proceedings. We know that the inquisitors often acted without the co-operation of the bishop. The relations between them remained none too clear until they were regulated by the Council of Vienne. They were to work together and to concur in the sentence.[360] As a matter of fact, the concurrence of the bishop was apt to be a mere formality and his position in practice was bound to be subordinate, the inquisitor being a delegate expressly charged by the Pope with the duty of trying heretics. Such being the composition of the Inquisition, what was the extent of its province? What, technically speaking, was a heretic? According to Raymond of Peñaforte, he was simply one who denied the faith. St. Thomas Aquinas maintained that no one was a heretic, unless he obstinately maintained an error after its erroneousness had been pointed out to him by an ecclesiastical authority. One teaching, therefore, was that no one in ignorance could be a heretic.[361] Proof of previous instruction in the truth had to be forthcoming to show that a man was a heretic. But a broader interpretation tended to prevail, and the heretic to be considered as one who, on any grounds whatever, separated himself from the traditional faith of the Church.[362] The mere fact of separation did not in itself constitute heresy; but every schism must end in heresy, because separation argues an error in belief touching the nature of the Church. Lack of respect for ecclesiastical, and especially papal, authority suggests denial of the faith.[363] To assert anything against the Scriptures, to add to them or subtract from them would be heresy. Certain forms of blasphemy and profanity would make a man at least suspect of heresy.[364]