2 When all were seated, Helladius the Luciferian said, I want an answer first to my question. Are the Arians Christians or not?
Orthodoxus. I answer with another question, Are all heretics Christians?
L. If you call a man a heretic you deny that he is a Christian.
O. No heretics, then, are Christians.
L. I told you so before.
O. If they are not Christ's, they belong to the devil.
L. No one doubts that.
O. But if they belong to the devil, it makes no difference whether they are heretics or heathen.
L. I do not dispute the point.
O. We are then agreed that we must speak of a heretic as we would of a heathen.
L. Just so.
O. Now it is decided that heretics are heathen, put any question you please.
L. What I wanted to elicit by my question has been expressly stated, namely, that heretics are not Christians. Now comes the inference. If the Arians are heretics, and all heretics are heathen, the Arians are heathen too. But if the Arians are heathen and it is beyond dispute that the church has no communion with the Arians, that is with the heathen, it is clear that your church which welcomes bishops from the Arians, that is from the heathen, receives priests of the Capitol rather than bishops, and accordingly it ought more correctly to be called the synagogue of Anti-Christ than the Church of Christ.
O. Lo! What the prophet said is fulfilled: “They have dug a pit before me, they have fallen into the midst thereof themselves.”
L. How so?
O. If the Arians are, as you say, heathen, and the assemblies of the Arians are the devil's camp, how is it that you receive a person who has been baptized in the devil's camp?
L. I do receive him, but as a penitent.
O. The fact is you don't know what you are saying. Does any one receive a penitent heathen?
L. In my simplicity I replied when we began that all heretics are heathen. But the question was a captious one, and you shall have the full credit of victory in the first point. I will now proceed to the second and maintain that a layman coming from the Arians ought to be received if penitent, but not a cleric.
O. And yet, if you concede me the first point, the second is mine too.
L. Show me how it comes to be yours.
O. Don't you know that the clergy and laity have only one Christ, and that there is not one God of converts and another of bishops? Why then should not he who receives laymen receive clerics also?
L. There is a difference between shedding tears for sin, and handling the body of Christ; there is a difference between lying prostrate at the feet of the brethren, and from the high altar administering the Eucharist to the people. It is one thing to lament over the past, another to abandon sin and live the glorified life in the Church. You who yesterday impiously declared the Son of God to be a creature, you who every day, worse than a Jew, were wont to cast the stones of blasphemy at Christ, you whose hands are full of blood, whose pen was a soldier's spear, do you, the convert of a single hour, come into the Church as an adulterer might come to a virgin? If you repent of your sin, abandon your priestly functions: if you are shameless in your sin, remain what you were.
O. You are quite a rhetorician, and fly from the thicket of controversy to the open fields of declamation. But, I entreat you, refrain from common-places, and return to the ground and the lines marked out; afterwards, if you like, we will take a wider range.
L. There is no declamation in the case; my indignation is more than I can bear. Make what statements you please, argue as you please, you will never convince me that a penitent bishop should be treated like a penitent layman.
O. Since you put the whole thing in a nutshell and obstinately cling to your position, that the case of the bishop is different from that of the layman, I will do what you wish, and I shall not be sorry to avail myself of the opportunity you offer and come to close quarters. Explain why you receive a layman coming from the Arians, but do not receive a bishop.
L. I receive a layman who confesses that he has erred; and the Lord wills not the death of a sinner, but rather that he should repent.
O. Receive then also a bishop who, as well as the layman, confesses that he has erred, and it still holds good that the Lord wills not the death of a sinner, but rather that he should repent.
L. If he confesses his error why does he continue a bishop? Let him lay aside his episcopal functions, and I grant pardon to the penitent.
O. I will answer you in your own words. If a layman confesses his error, how is it he continues a layman? Let him lay aside his lay-priesthood, that is, his baptism, and I grant pardon to the penitent. For it is written “He made us to be a kingdom, to be priests unto his God and Father.” And again, “A holy nation, a royal priesthood, an elect race.” Everything which is forbidden to a Christian, is forbidden to both bishop and layman. He who does penance condemns his former life. If a penitent bishop may not continue what he was, neither may a penitent layman remain in that state on account of which he confesses himself a penitent.
L. We receive the laity, because no one will be induced to change, if he knows he must be baptized again. And then, if they are rejected, we become the cause of their destruction.
O. By receiving a layman you save a single soul: and I in receiving a bishop unite to the Church, I will not say the people of one city, but the whole province of which he is the head; if I drive him away, he will drag down many with him to ruin. Wherefore I beseech you to apply the same reason which you think you have for receiving the few to the salvation of the whole world. But if you are not satisfied with this, if you are so hard, or rather so unreasonably unmerciful as to think him who gave baptism an enemy of Christ, though you account him who received it a son, we do not so contradict ourselves: we either receive a bishop as well as the people which is constituted as a Christian people by him, or if we do not receive a bishop, we know that we must also reject his people.
Source: The Dialogue Against the Luciferians (New Advent)