Meanwhile Eusebius went to Alexandria, and there, a council of Confessors being gathered—few in number, but whole in faith and great in merits—they discussed with all care and balance by what means, after the storms of the heretics and the whirlwinds of perfidy, tranquillity might be recalled to the Church. To some, fervent with the heat of faith, it seemed that no one ought henceforth to be received into the priesthood who had in any way defiled himself with the contagion of heretical communion. But those who, imitating the Apostle, sought not what was useful to themselves but to the many, or who imitated Christ, who, though He was the life of all, humbling Himself for the salvation of all, descended into death, that life might be found even among the dead—
these said it was better to humble themselves a little for the sake of the fallen, and to bend down for the sake of the bruised, that they might raise them up again; and not to defend for themselves alone, by the merit of purity, the kingdoms of heaven, but that it was more glorious if they should merit to enter there together with the many. And therefore it seemed right to them that, only the authors of the perfidy being cut off, to the remaining priests the choice should be given, if perchance they were willing, the error of perfidy being abjured, to be converted to the faith and statutes of the fathers; and not to deny access to those returning, but rather to rejoice over their conversion:
for that younger son of the Gospel also, the squanderer of his father's substance, having come to himself, not only deserved to be received, but was even accounted worthy of his father's embraces, and received the ring of faith, and was clothed about with a robe: by which what else is declared than the insignia of the priesthood? Nor did the elder son prove approved before the father, because he envied the one received; nor had he as much of merit by not transgressing, as he contracted of guilt by not forgiving his brother.