Letter 11: Instructions Given to Ennodius and Fortunatus, Bishops; Venantius, Priest; Vitalis, Deacon; and Hilarus, Notary.

INSTRUCTIONS GIVEN TO ENNODIUS AND FORTUNATUS, BISHOPS; TO VENANTIUS, PRESBYTER; TO VITALIS, DEACON; AND TO HILARUS, NOTARY. When, with God's help and through the prayers of the apostles, you come into the regions of the Greeks, if the bishops are willing to come out to meet you, receive them with the veneration that befits them; and if they are willing to arrange for receiving you in succession [as hosts], do not spurn it, lest it be judged by the laity that you wish to have no concord with them. But if they wish to invite you to a banquet, decline them with a gracious excuse, saying, "Pray that we may first deserve to have that mystic table in common, and then this one of yours will be more pleasant to us." But if they wish to offer provisions or anything else, except for transport when the cause requires it, do not accept; rather excuse yourselves in such a way, saying that nothing is lacking, while still hoping that they may dispose their minds favorably toward you, where there are gifts and riches and charity and unity and whatever is certainly known to pertain to religious joy. With this arrangement, God being favorable, when you arrive at Constantinople, take lodging there where the most merciful emperor shall have ordained; and before you have seen him, give no one license to come to you, except those whom his piety shall have sent. But after you have seen the prince, if any who are orthodox and of our communion wish to see you as having zeal for unity, receive them under all caution. Through them perhaps you will also be able to discover what is being done. And so, when you have been presented to the emperor, hand over the letters with such an address: "Your father greets you, daily entreating God and commending your reign to the confessions of the holy apostles Peter and Paul, that God, who gave you such a desire that for the cause of the Church you chose to send for and consult his blessedness, may himself also grant the perfection of your good will." And if he wishes, before he receives the documents, to learn the order of the legation, use these words: "Command that the writings be received." If he says, "What do the documents contain?", you reply, "They contain greetings to your piety, and he gives thanks to God because he knows you to be solicitous for the unity of the Church; read them and you will learn." And make no mention whatever of any cause, unless first the received letters are read through. And after the letters have been received and read through, you add: "For he also sent letters to Vitalian your servant, because, having received license from your piety, as he himself wrote, he sent his men to your father the holy pope. But because it was just that he should first address them to your clemency, he did this so that, with you commanding and ordaining, we might, God being favorable, deliver to him the writings which we have brought." If the emperor asks for the letters directed by you to Vitalian, this is the answer to be given: "Your father the holy pope did not enjoin this upon us, nor can we do anything without his command; nevertheless, that you may know the simplicity of the letters, since they contain nothing other than petitions directed to your piety, that you may dispose your mind for the unity of the Church, join to us a person in whose presence the letters handed over by us may be read through." But if the emperor says that he himself ought to read them through, you reply that you have already represented that it was not commanded you by the holy pope. If he says, "Is this only what is contained in the letters? For other things can also be conveyed by verbal instructions," then you reply, "Far be it from our conscience! Such is not our custom; we have come for God's cause and shall commit ourselves into God's hands. The legation of the holy pope is simple, and his very petition is known to all, his very prayers: that the constitutions of the fathers not be corrupted, that the heretics be removed from the churches. Besides these things our legation contains nothing." If he says, "For that very reason I also invited the holy pope to a synod, so that if there is anything ambiguous, it might be removed from the midst," the answer to be given is, "We give thanks to God and to your piety, because we recognize that you have this disposition and mind, that the universal body may preserve those things which were established by the fathers, for then there can be true and holy unity among the churches of Christ, if you, with God's help, choose that this which your predecessors Marcian and Leo guarded should be preserved." If he says, "And what are these things you speak of?", you reply, "That the synod of Chalcedon and the letters of the holy pope Leo, which were written against the heretics Nestorius and Eutyches and Dioscorus, be in no way corrupted." If he says, "We both receive and hold the synod of Chalcedon and the letters of pope Leo," you at once give thanks and kiss the breast of his clemency, saying, "Now we have recognized that God is favorable to us, since you hasten to grant such things, because this is the catholic faith, this is that which the apostles preached, without which no one can be orthodox, this which the universal body of priests ought to hold and to preserve by preaching." If he says, "The bishops are orthodox, they do not depart from the constitutions of the fathers," you reply, "Then if the constitutions of the fathers are kept, and that which was confirmed in the holy council of Chalcedon is in no way corrupted, what is the cause that there is so much discord among the churches of these parts, or what cause makes the bishops in one part of the East not be of one mind?" If he says, "The bishops were at peace, no discord was current among them: the predecessor of the holy pope stirred up their minds by letters sent and, by his solicitation, led them into confusion," the answer to be given is: "We have at hand the letters which pope Symmachus of holy memory dispatched: if, beyond these things which your piety has said—that is, [that] I follow the council of Chalcedon, I admit the letters of pope Leo—they contain anything whatever other than the exhortation that these things be preserved, it is true that confusion was generated through him; but if this is contained in the letters, which both your father hopes for and your piety consents to, what did he do that may seem to be blameworthy in him?" To these add prayers and tears, beseeching: "Lord emperor, consider God, set before your eyes his future judgment! The holy fathers who established these things followed the faith of the blessed apostle Peter, by which the Church of Christ was built up." If the emperor says, "What you wish me to do by persecution, I hold; behold, communicate with me, who receive the synod of Chalcedon and embrace the letters of pope Leo; now communicate with me!", the answer to be given is: "In what order does your piety desire to be communicated with? We do not avoid your piety when it preaches these things, because we know that you fear God, and we rejoice that it is pleasing to you to preserve the constitutions of the fathers; therefore we ask with confidence that through you the Church may return into unity, that all bishops may know your will and that you preserve the synod of Chalcedon and the letters of pope Leo, and the constitutions of the apostolic see." If he says that he himself ought to ascertain in what order these things are to be done, again apply prayers with humility, saying, "Your father wrote to the bishops generally: join to these letters your sacred decrees, signifying that you uphold this which the apostolic see also preaches, and then those who are orthodox are in no way separated from the unity of the apostolic see, and those who are contrary to these are recognized. When these things are arranged, your father is prepared, if there is need, to lend his own presence and not to refuse whatever is expedient, the constitutions of the fathers being preserved, for the integrity of the Church." If the emperor says, "Good, these things; receive again the bishop of our city!", again add prayers, saying humbly, "Lord emperor, we have come, with God's help and with you striving and granting, to make peace for you and to put to rest the contention in your city. The contention concerns two persons: this cause has its own proper course. Let the universal body of bishops first be set in order, let there be one catholic communion, and in second place concerning these, or if there are any others outside their churches, then the cause can be more diligently examined." If the emperor says, "You speak of Macedonius, I understand your subtlety: he is a heretic; he can by no reasoning be recalled," you reply, "We, lord emperor, vindicate no one personally, and if your piety considers it, we speak rather for the sake of your soul and reputation, that there may be examination, and, if he is a heretic, that he may be recognized as such by judgment, and not under the appearance of orthodoxy be unjustly said to be oppressed." If the emperor says, "What do you wish, say it now! You will speak of the synod of Chalcedon and of the letters of pope Leo? Behold, here is the city's bishop; does he consent to these things?", the answer to be given is: "If he keeps these things, in the examination of the cause they will be able to help him the more; and because you gave such license to your servant Vitalian, master of the soldiers, that he might hope from the most blessed pope that for such causes, examination of the cause [should be held] before him, all things may be preserved whole for these persons to whom there can be contention concerning [their] place." If the emperor says, "Is my city to be without a bishop? Does it please you that where I dwell there should be no bishop?", the answer to be given is: "We have foretold that the contention of two persons exists in this city. As to what pertains to the canons, we have already represented it: to dissolve the canons is to commit an offense against religion. There are many remedies, many devices, by which your piety may not be without communion, and the integral form of the judgments may be preserved." If he says, "What are these remedies?", you reply, "Not newly begun by us: with the cause suspended, a person from among the other bishops, who consents to the confession of your piety and to the constitutions of the apostolic see; meanwhile, until the outcome of the inquiry, let him hold the place of the bishop of Constantinople." If, with God's help, the bishops are willing to accommodate themselves to the apostolic see, you have the text of the document issued from the archive of the Church, according to which they ought to make profession. If, however, petitions are presented by catholics against other bishops, especially against those who without shame anathematize the synod of Chalcedon and do not receive the letters of the holy pope Leo, receive the petitions, but reserve the cause to the judgment of the apostolic see, so that you may both give hope of a hearing and yet reserve to us our due authority. If, however, the most serene emperor promises that he will do everything, provided only that we lend our presence, by all means first send his sacred decree through the bishops, or our letter through one of your number conveying it through the provinces together with the persons whom the emperor shall have deputed, so that thus it may become known to all that he preserves the council of Chalcedon and the letters of the holy pope Leo. When these things have so proceeded, send writings to us under the sign of Christ, so that we may arrange our coming. Moreover, it is the custom for all bishops to be presented to the emperor through the bishop of Constantinople. If their crafty contrivance discovers this, wishing to learn the form of the legation, so that you should see the emperor together with Timotheus, who seems now to govern the Church of Constantinople, act in such a way that, if you learn of it beforehand before you enter to the emperor, [and] these things are arranged by certain persons, then, not yet having been presented, you send word: "Your piety's father gave us such precepts, that we should see your clemency without any of the bishops." Therefore act thus until he himself withdraws from this custom. But if he is altogether unwilling, or if it happens by trickery that before the emperor you see Timotheus unexpectedly, suggest thus: "Let your piety command that a private audience be given us, so that we may [set forth] the causes for which we have been sent." If he says, "Speak, behold, before him!", you reply, "We do no injury, but, as pertains to the cause, we make it known: our legation also concerns his very person, and he cannot be present at our representations." And by no reasoning allege anything in his presence; rather, once he has departed, set forth the order of the delegation. (116 a.) LIKEWISE, THE CHAPTERS OF THE INDIVIDUAL CAUSES. That the holy synod of Chalcedon and the letters of the holy pope Leo be preserved. And the most merciful emperor, consenting, ought to send the general sacred decrees of his piety to all the bishops, in which he should signify that he both believes and upholds the aforesaid; the consenting bishops also, in the church, with the Christian people present, ought to preach these things: that they embrace the holy synod of Chalcedon and the letters of the most holy pope Leo, which he wrote against the heretics Nestorius and Eutyches, Dioscorus, but also against their followers Timotheus Aelurus, Peter, or against those who are held liable in the same cause, and likewise also Acacius, who was once bishop of the Church of Constantinople, but also Peter and the Antiochene, anathematizing them with their associates. Writing these things with their own hand in the presence of chosen venerable men, let them act according to the text of the document which we have issued through our notaries. 2. Those deported into exile for an ecclesiastical cause are to be recalled to the hearing of the apostolic see, so that judgment and a true examination concerning them may be had, in such a way that their cause may be reserved whole for inquiry. But if any who, communicating with the apostolic see, preaching and following the catholic faith, have been put to flight or are detained in exile, it is just that these above all be recalled. 3. Moreover, those things which among the rest we have enjoined upon the legates: that if it happens that documents are presented against those bishops who have persecuted the catholics, concerning these the judgment is to be reserved to the apostolic see, so that with regard to them the constitutions of the venerable fathers may be preserved, through which edification may come to the universal body. (116 b.) COPY OF THE DOCUMENT [TO BE SUBSCRIBED], [BROUGHT] BY ENNODIUS AND FORTUNATUS, BISHOPS, VENANTIUS, PRESBYTER, VITALIS, DEACON, AND HILARUS, NOTARY. The first condition of salvation is to keep the rule of the right faith and in no way to deviate from the constitutions of the fathers. And because the saying of our Lord Jesus Christ cannot be passed over, who says: "You are Peter, and upon this rock I will build my Church" [Matthew 16:18], these things which are said are proven by the effects of events, because in the apostolic see the catholic religion has always been kept immaculate. Desiring therefore in no way to be separated from this hope and faith, and following in all things the constitutions of the fathers, we anathematize all heresies, especially Nestorius the heretic, who was once bishop of the city of Constantinople, condemned in the council of Ephesus by Celestine, pope of the city of Rome, and by the holy Cyril, prelate of the city of Alexandria; together with him anathematizing Eutyches and Dioscorus the Alexandrian, condemned in the holy synod of Chalcedon, which we follow and embrace; adding to these Timotheus the parricide, surnamed Aelurus, and likewise his disciple and follower [in all things, Peter the Alexandrian; and likewise we condemn and anathematize Acacius, once bishop of Constantinople, condemned by the apostolic see, their accomplice and follower,] or those who have remained in the society of their communion: because whoever has mingled himself with their communion has merited a sentence in damnation similar to theirs; condemning nonetheless Peter the Antiochene with his followers and [the followers] of all those written above. Wherefore we receive and approve all the letters of the blessed pope Leo which he wrote concerning the Christian religion. Whence, as we have foretold, following in all things the apostolic see and preaching all its constitutions, I hope that I may deserve to be in one communion with you, which the apostolic see preaches, in which is the whole and true solidity of the Christian religion: promising also that the names of those separated from the communion of the catholic Church, that is, those not consenting to the apostolic see, are not to be recited among the sacred mysteries. This my profession I have subscribed with my own hand, and I have presented it to you, Hormisdas, holy and venerable pope of the city of Rome, on the fifteenth day before the Kalends of April, Agapitus, vir clarissimus, being consul.

INDICULUS QUI DATUS EST ENNODIO ET FORTUNATO EPISC0PI8 UBNANTIO PRESBYTERO UITALI DIACONO ET HILARO NOTARIO. Cum dei adiutorio et orationibus apostolorum uenientes in partes Graeciarum, si episcopi uoluerint occurrere, in qua 20 decet eos ueneratione suscipite, et si uoluerint successionem parare, nolite spernere, ne iudicetur a laicis nuUam uos cum ipsis habere uelle concordiam. si uero ad conuiuium uos 2 rogare uoluerint, blanda excusatione eos declinate dicentes *orate, ut primum illam mysticam mensam mereamur habere 25 communem, et tunc erit uobis ista iucundior*. uictualia uero 5 uel si qua alia offerre uoluerint, excepta tamen subuectione, si causa poposcerit, nolite suscipere sed taliter excusate nihil deesse dicentes, sperantes etiam, ut animos suos uobis ad- larum V 12 uere V 116* Dat ab Hormxsda legatis a, 515 die 11 Aug. Constantinopolim profidscentibus. Edd. Car. P^457; Bar. ad a. 515, 24; CollecU Concil; Thiel 748. 16 didiculv F, corr. o 17 vitalb F, corr. p HTLARo V 24 mereamur o: memoramur V 25 nobis Bar. 33* 514 Indiculus datus Ennodio Fortunato etc. commodeiit, ubi sunt et dona et diuitiae et caritas et unitas et quicquid ad gaudium religiosum certum est pertinere. 4 Cum ista ordinatione deo propitio Constantinopolim perue- nientes ibi succedite, ubi ordinauerit clementissimus imperator, et antequam ipsum uideatis, nuUi detis ad uos ueniendi licentiam, praeter quos pietas eius miserit. postea tamen quam principem uideritis, si qui oiihodoxi et nostrae com- munionis ut habentes zelum unitatis uos uidere uoluerint, eos sub omni cautela suscipite. per quos forte et quod agitur deprehendere poteritis, 5 Praesentati itaque imperatori litteras porrigite cum tali allo- cutione ^salutat pater uester, deum cotidie rogans et confessioni- bus sanctorum apostolorum Petri et Pauli uestrum regnum commendans, ut deus, qui uobis tale desiderium dedit, ut pro causa ecclesiae mitti et consulere beatitudinem ipsius eligeretis, 6 ipse et perfectionem bonae retribuat uoluntatis'. et si uoluerit, antequam chartas suscipiat, ordinem legationis agnoscere, his uerbis utimini *iubete scripta suscipere*. si dixerit 'quid habent chartae?', respondetis 'salutes ad pietatem uestram continent et deo gratias agit, quia uos soUicitos de unitate cognoscit eccle- siae; legite et agnoscitis*. et nuUius causae mentionem penitus 7 faciatis, nisi prius acceptae litterae relegantur. et post susceptas litteras et relectas adicitis 'nam et ad Uitalianum famulum uestrum misit litteras, quia accepta a pietate uestra, sicut ipse scripsit, licentia suos ad patrem uestrum sanctum papam homines destinauit. sed quia iustum erat, ut prius ad ■clementiam uestram dirigeret, hoc fecit, ut uobis iubentibus atque ordinantibus ad eum scripta, quae detulimus, deo pro- 8 pitio perferamus'. si imperator petierit epistolas a uobis Epiet. CXVI 4-12. 515 ad Uitalianiim directas, sic respondendum est *non hoc nobis pater uester sanctus papa praecepit nec sine iussione ipsius aliquid possumus facere; tamen ut sciatis simplicitatem litte- ranim, quia nil aliud habent nisi preces ad pietatem uestram 5 directas, ut adcommodetis animum uestrum pro unitate eccle- siae, iungite nobiscum personam, qua praesente traditae a nobis litterae relegantur'. si uero diierit imperator eas se debere relegere, respondes iam te suggessisse iussum tibi a sancto papa non fuisse. si dixerit *lioc tantum est, quod in 9 lolitteris continetur; possunt enim et mandatis alia nuntiari*, tanc respondes 'absit a conscientia nostra! nobis non est talis consuetudo; nos pro dei causa uenimus et in deum commis- suri sumus? simplex est sancti papae legatio et omnibus nota ipsa eius petitio, ipsae preces, ut constituta patrum non 15 corrumpantur, ut haeretici de ecclesiis remoueantur. praeter ista legatio nostra nil continet'. si dixerit *inde et ad syno-10 dum inuitaui sanctum papam, ut si est aliquid ambiguum, tolleretur e medio', respondendum est 'agimus deo gratias et pietati uestrae, quia hunc uos affectum et animum habere » eognoscimus, ut ea, quae a patribus constituta sunt, genera- litas seruet, quia tunc uera et sancta unitas potest esse inter ecclesias Christi, si uos deo iuuante hoc, quod decessores uestri Marcianus et Leo custodierunt, eligitis esse seruandum\ si ille dixerit 'et quae sunt ista, quae dicis?', respondes 'utll 25 synodus Chalcedonensis et epistolae sancti papae Leonis, quae scriptae sunt contra haereticos Nestorium ot Eutychen et Di- oscorum, nullatenus corrumpantur*. si dixerit *nos synodum 12 Chalcedonensem et epistolas papae Leonis et recipimus et tenemus', uos mox gratias agite et pectus eius osculamini 30 clementiae dicentes 'modo cognouimus deum nobis esse pro- pitium, quando praestare talia festinatis, quia ista est fides catholica, ista est, quam praedicauenmt apostoli, sine qua 516 Indiculus datus Eiinodio Fortuuato etc. nuUus esse potest orthodoxus, ista, <quam> debet sacerdotum 13 generalitas tenere et praedicando seruare'. si dixerit *ortho- doxi sunt episcopi, de constitutis patrum non recedunt', respondes *ergo si constituta patrum seruantur et in nullo corrumpitur, quod in sancto Calcedonensi concilio firmatum s est, quae causa est tantum inter ecclesias partium istarum esse discordiae uel quae causa facit in uno Orientis episcopos 14non sentire?' si dixerit ^quieti erant episcopi, nulla inter ipsos discordia uersabatur: decessor sancti papae animos eorum missis litteris excitauit et ad confusionem soUicitando lo perduxit', respondendum 'litteras, quas sanctae memoriae papa Symmachus destinauil, prae manibus habemus: si extra haec, quae pietas uestra dixit, hoc est .Calcedonense con- cilium sequor, epistolas papae Leonis admitto**, aliud quic- quam continent nisi exhortationem, ut ista seruentur, uerum i» est, quia per ipsum est generata confusio; at si hoc con- tinetur in litteris, quod et pater uester sperat et pietas uestra consentit, quid ille fecit, quod in eum uideatur esse culpa- 15 bile?' his adicite preces et lacrimas rogantes ^domine impe- rator, considerate deum, ponite ante oculos uestros futurum «o eius iudicium! sancti patres, qui ista constituerunt, beati apostoli Petri fidem secuti sunt, per quam aedificata est leecclesia Christi'. si dixerit imperator *quod me uultis per secutionem facere, habeo; ecce mihi communicate, qui syno- dum Calcedonensem recipio et epistolas papae Leonis amplector; 85 nunc communicate mihi!', respondendum est *quo ordine pietas uestra communicari sibi desiderat? nec nos praedicantem ista pietatem uestram uitamus, quod scimus deum timere, et gau- demus, quia gratum uobis est patrum constituta seruare. 1 ista <quani\ scripsi: ista F, istam Bar. 6 tantum . . discordia V, n« eorr. o': tantam . , discordiam p 8 sentire o: sentire F 12 symachus V 18 eum V: eo Bar. 23 quod Bar.: quid V per secutionem (aut per- secutionem) V: per locutionem Bar., prosecutionem persolutionem idem in margine 24 habeo Thiel: abeo F, habete Bar. 25 calcedonense V 29 nobis V, cotr. Bar. Epist. CrV^I 13—20. 517 fiducialiter ergo rogamus, ut per uos in unitatem reueitatur ecclesia, sciant omues episcopi uoluntatem uestram et quia sjnodum Galcedonensem et epistolas papae Leonis seruatis uel sedis apostolicae constituta'. si dixerit, quo ordine faciendal? 5 sint haec, se debere cognoscere, iterum preces adhibete cum humilitate dicentes *pater uester scripsit episcopis generaliter: iungite his litteris sacras uestras significantes hoc uos uindi- care, quod et sedes apostolica praedicat, et tunc, qui sunt orthodoxi, de unitate sedis apostolicae minime separantur et, 10 qui his sunt contrarii, cognoscuntur. quibus ordinatis paratus est pater uester, si opus fuerit, suam accommodare praesen- tiam et, quicquid expedit, seruatis patrum constitutis pro integritate ecclesiae non negare'. si dixerit imperator 'benelS ista; suscipite iterum nostrae ciuitatis episcopum!', iterum 15 preces adiungite humiliter dicentes ^domine imperator, pacem uenimus cum dei adiutorio uobis adnitentibus et praestantibus facere et intentionem sopire in ciuitate uestra. de duabus est personis intentio: ista causa proprium cursum habet. generalitas episcoporum primitus ordinetur, fiat una communio 20 catholica, et sequenti loco de istis uel si qui sunt alii extra ecclesias suas tunc diligentius potest causa cognosci'. sil9 dixerit injperator *de Macedonio dicitis, intellego subtilitatem uestram: haereticus est; nulla ratione reuocari potesV, respondes 'nos, domne imperator, nullum personaliter uindicamus, et S5 si pietas uestra considerat, magis pro anima uestra et opi- nione loquimur, ut sit discussio et, si haereticus est, iudieio cognoscatur et non sub opinione orthodoxi iniuste dicatur oppressus'. si dixerit imperator 'quid uultis, modo dicite!20 de synodo Calcedonensi dicetis et de epistolis papae Leonis? »0 ecce qui est ciuitatis episcopus, ad ista consentif , respon- dendum est 'si ista custodit, in examinatione causae eum 518 Indiculus datus Ennodio Fortunato etc; capitula causarum iuuare plus poterunt; et quia seruo uestro Uitaliano magistro militum talem dedistis licentiam, ut [si] speraret a beatissimo papa, ut pro talibus causis, apud eum discussionem causae, his personis, quibus de loco potest esse intentio, integra 21 uniuersa seruentur'. si imperator dixerit *sine episcopo habet esse ciuitas mea? hoc uobis placet, ut ubi ego maneo, epi- scopus uon sit?' respondendum *praediximus duarum perso- narum intentionem esse in ista ciuitate. quod ad canones pertinet, iam ante suggessimus : canones soluere in religionem committere est. multa sunt remedia, multa inuenta, per quae pietas uestra sine communione esse non possit et integra 22 iudiciorum forma seruetur'. si dixerit 'quae sunt ista remedia?* respondes 'non a nobis nouiter inchoata: suspensa causa de aliis episcopis persona, quae consentit confessioni pietatis uestrae et constitutis sedis apostolicae; interim usque ad euen- tum cognitionis locum Constantinopolitani teneat sacerdotis'. 23 Si cum dei adiutorio episcopi uoluerint se adcommodare sedi apostolicae, habetis textum libelli ex scrinio eccle- siae editum, iuxta quem debeant profiteri. si tamen contra alios episcopos catholicis datae fuerint petitiones, magnopere contra illos, qui sine uerecundia Calcedonensem synodum anathematizant et epistolas non recipiunt sancti papae Leonis, petitiones suscipite, causam tamen sedis apostolicae reseruate iudicio, ut et spem de audientia detis et tamen nobis debita 24 reseruetur auctoritas. si tamen imperator serenissimus totum se promiserit esse facturum, tantum ut nostram praesentiam commodemus, modis omnibus prius sacra ipsius per episcopos uel epistolam nostram uno de uestris perferente per prouin- cias una cum personis* quas imperator deputauerit, destinate, ut sic eum seruare Calcedonense concilium et epistolas sancti papae Leonis omnibus innotescat. quibus ita procedentibus 2 si deleui (an scribendum sibi?); de uerhi sperandi usum cf, Indicem 5 habet V (cf. Ronsch, Itala^ 447 sqq,): debet Bar. 20 fort. ' a> catholicia 23 causa F, corr. Bar. tamen scripsi: tamen in V reseruata 24 uobis V, corr. Bar. 27 sacram p^, <cum> sacra Thiel 28 perferente y^-. perferendo V per Bar.: uel V Epist. CXVI 21 — CXXVI a 1. 519 ad nos in Christi signo, ut aduentum procureraus, scripta dirigite. praeterea est consuetudo per episcopum Constan-25 tinopolitanum omnes imperatori episcopos praesentari. si hoc iliorum callidus tractatus inuenerit uolentum formam legationis 5 agnoscere, ut cum Timotheo, qui uidetur modo Constantino- politanam ecclesiam gubemare, imperatorem uideatis, sic facite, ut si ante agnoueritis, quam ad imperatorem ingredia- mini. ista disponi per aliquos, necdum praesentati mandetis *talia nobis dedit praecepta pater pietatis uestrae, ut sine 10 aliquo episcoporum uestram clementiam uideamus'. ergo 26 agite, donec se ab hac consuetudine ipse remouerit. quod si omnino noluerit aut si captiose contigerit, ut ante imperatorem inopinati Timotheum uideatis, ita suggerite 'praecipiat pietas uestra nobis dare secretum, ut causas, pro quibus missi sumus, 15 <exponamus>. si dixerit *dicite ecce ante ipsum!\ respon-27 detis *non iniuriam facimus sed, quod ad causam pertinet, iDtimamus: etiam et ipsius continet legatio nostra personam, et suggestionibus nostris praesens esse non potest'. et nuUa ratione eo praesente aliquid allegetis sed • egresso ordinem *o delegationis eierite. (116 a.) ITEM CAPITULA SINGVLARUM CAUSARUM. Ut sancta syuodus Calcedonensis et epistolae sancti papae Leonis seruentur. atque clementissimus imperator consentiens 520 Libellus fidei debet pietatis suae sacra generalia ad uniuersos episcopos destinare, in quibus significet supra dicta se et credere et uindicare; consentientes etiam episcopi in ecclesia praesente plebe Christiana haec praedicare debent: amplecti se sanctam synodum Calcedonensem et epistolas sanctissimi papae Leonis, 5 quas scripsit conta haereticos Nestorium et Eutychen, Dios- corum, sed et contra sequaces eorum Timotheum EUurum, Petinim uel contra eos, qui in ipsa causa tenentur obnoxii, simul etiam et Acacium, qui quondam Constantinopolitanae ecclesiae fuit episcopus, sed et Petrum et Antiochenum 10 anathematizantes cum sociis eorum. haec manu propria prae- sentibus electis uiris uenerabilibus scribentes faciuut secundum textum libelli, quem per notarios nostros edidimus. 2 In exilium deportatos pro causa ecclesiastica ad audientiam sedis apostolicae reuocandos, ut iudicium et uera examinatio is de his haberi possit, ita ut causa eorum inquisitioni integra reseruetur. si qui uero sedi apostolicae communicantes catholicam fidem praedicantes atque sequentes fugati sunt uel in exilio detinentur, hos iustum est ante omnia reuocari. 3 Praeterea quae legatis inter reliqua iniunximus: ut si «o contigerit libellos porrigi aduersus eos episcopos, qui persecuti sunt catholicos, de his iudicium sedi apostolicae seruetur, ut circa eos uenerandorum patrum possint constituta seruari, per quae aedificatio generalitati proueniat. (116 b.) 25 EXEMPLUM LIBELLI PER ENXODIUM ET FORTVNATI M EPISCOPOS UENAN- TIUM PRESBYTERUM UITALEM BIACONUM ET HILARUM NOTARIUM. Prima salus est rectae fidei regulam custodire et a consti- tutis patrum nuUatenus deuiare. et quia non potest domiai Epist. CXVI a 1 — CXVI b 4. 521 nostri lesu Christi praetermitti sententia dicentis: tu es Petrus et super hanc petram aedificabo ecclesiam meam, haec, quae dicta sunt, rerum probantur effectibus, quia in sede apostolica immaculata est semper catholica 5 seruata religio. de hac ergo spe et fide separari minime 2 cupientes et patrum sequentes in omnibus constituta anathe- matizamus omnes haereses, praecipue Nestorium haereticum, qui quondam Constantiuopolitanae fuit urbis episcopus, dam- natum in concilio Epheseno a Caelestino papa urbis Bomae 10 et a sancto Cyrillo Alexandrinae ciuitatis antistite; una cum isto anathematizantes Eutychen et Dioscorum Alexandrinum in sancta synodo, quam sequimur et amplectimur, Calcedonensi damnatos; his Timotheum adicientes panicidam EUurum 3 cognomento et discipulum quoque ipsius atque sequacem 15 <in omnibus Petrum Alexandrinura ; itemque condemnamus atque anathematizamus Acacium Constantinopolitanum quondam episcopum ab apostolica sede damnatum eorum complicem atque sequacem> uel qui in eorum communionis societate permanserint: quia quorum se communioni <quis> miscuit, 20 ipsorum similem meniit in damnatione sententiam ; Petrum nihilominus Antiochenum damnantes cum sequacibus suis et omnium supra scriptorum. quapropter suscipimus et probamus 4 epistolas beati Leonis papae uniuersas, quas de Christiana religione conscripsit. unde, sicut praediximus, sequentes in 25 omnibus apostolicam sedem et praedicautes eius omnia consti- tuta, spero, ut in una communione uobiscum, quam sedes apostolica praedicat, esse merear, in qua est integra et uerax Christianae religionis soliditas : promittentes etiam sequestratos 1 Matth. 16, 18 522 lohannes episcopus Nicopolitanua Hormisdae a communione ecclesiae catholicae, id est non consentientes sedi apostolicae, eorum nomina inter sacra non recitanda esse 5 mysteria. hanc autem professionem meam manu propria subscripsi et tibi Hormisdae sancto et uenerabili papae urbis Romae obtuli die XV. Kalendarum Aprilium Agapito u. c. s cons.