These various forms of unity are the object of the prayer after the Last Supper, when Christ prays for His own and asks "that they may be one" as the Father and the Son are one (John, xvii, 21, 22). Those who violate the laws of unity shall become strangers to Christ and his spiritual family: "And if he will not hear the Church, let him be to thee as the heathen and publican" (Matt., xviii, 17).In faithful imitation of his Master's teaching St. Paul often refers to the unity of the Church, describing it as one edifice, one body, a body between whose members exists the same solidarity as between the members of the human body (I Cor., xii; Eph., iv). He enumerates its various aspects and sources: "For in one Spirit were we all baptized into one body, . . . and in one Spirit we have all been made to drink" (I Cor xii, 13); "For we, being many, are one bread, one body, all that partake of one bread" (ibid., x, 17). He sums it up in the following formula: "One body and one Spirit; . . . one Lord, one faith, one baptism" (Eph., iv, 4-5). Finally he arrives at the logical conclusion when he anathematizes doctrinal novelties and the authors of them (Gal., i, 9), likewise when he writes to Titus: "A man that is a heretic, after the first and second admonition, avoid" (Tit., iii, 10); and again when he so energetically condemns the dissensions of the community of Corinth: "There are contentions among you. . . . every one of you saith: I am indeed of Paul; and I am of Apollo; and I of Cephas; and I of Christ. Is Christ divided? Was Paul then crucified for you? Or were you baptized in the name of Paul?" (I Cor., i, 11-13). "Now, I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms among you; but that you be perfect in the same mind, and in the same judgment" (I Cor., i, 10). St. Luke speaking in praise of the primitive church mentions its unanimity of belief, obedience, and worship: "They were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers" (Acts, ii, 42). All the first Epistle of St. John is directed against contemporary innovators and schismatics; and the author regards them as so foreign to the Church that in contrast to its members "the Children of God", he calls them "the children of the devil", (I John, iii, 10); the children "of the world" (iv, 5), even Antichrist (ii, 22; iv, 3).