With the help of God and the prayers of the apostles, upon your arrival in the regions of Greece, if bishops wish to meet you, receive them with the reverence that befits you. If they wish to prepare for a separation, do not scorn it, so as not to be judged by the laity as unwilling to have concord with them. If they wish to invite you to a banquet, decline with a gentle excuse, saying, “Pray that we first deserve to have in common that mystical table, and then this will be more enjoyable for us.” Refuse to accept provisions or other offerings they wish to give, except transportation if necessary, but excuse yourselves, saying nothing is lacking, and hoping that they will accommodate their hearts to you, where there are gifts and riches, and charity and unity, and whatever is known to belong to religious joy.

With this directive, God willing, upon your arrival in Constantinople, reside where the most clement Emperor has ordered; and before you see him, allow no one to visit you, except those whom his piety has sent. However, after you have seen the prince, if any orthodox of our communion, or those with zeal for unity, wish to see you, receive them with all caution; through them, perhaps you will be able to discern what is happening. Therefore, when presented to the Emperor, extend the letters with such an address: “Your father greets you; praying to God daily, and commending your kingdom with the intercessions of the holy apostles Peter and Paul, so that God, who has given you such a desire to send for the Church’s cause and to choose to consult its beatitude, may He also grant the perfection of your will.”

And if he wishes, before receiving the letters, to know the order of the legation, use these words: “Command to accept the writings.” If he asks, “What do the letters contain?” respond: “They contain greetings to your piety, and give thanks to God, knowing that you are anxious about the unity of the Church: read, and you will understand.” Do not mention any cause at all unless the received letters are read first. And after the letters have been received and reread, add: “For he also sent letters to Vitalian, your servant, who, having received permission from your piety (as he himself wrote), has sent his men to your holy father the pope. But because it was right to direct them first to your clemency, he did so, so that by your command and ordering, we may, God willing, convey the writings which we have brought.”

If the Emperor asks for the letters we sent to Vitalian, respond: “Your holy father the pope did not command us this: nor can we do anything without his order. However, so that you may know the simplicity of the letters, since they contain nothing else but prayers directed to your piety, to accommodate your mind for the unity of the Church; join with us in person, with whose presence, the letters delivered by us may be reread.” If the Emperor says he should read them, respond: “We have already suggested, it was not ordered by the holy pope.” If he says: “This is all that is contained in the letters: for other things can also be announced by mandates.” Then respond: “Far be it from our conscience: It is not our custom: We have come for the cause of God, and are we to betray in God? The legation of the holy pope is simple, and his very petition, his prayers are known to all: that the decrees of the Fathers are not to be corrupted: that heretics are to be removed from the Churches: apart from these, our legation contains nothing.”

If he says: “That is why I also invited the holy pope to the synod, so that if there is anything ambiguous, it may be removed from the midst.” Respond: “We give thanks to God, and to your petition (or piety), because we recognize that you have this affection and mind, to preserve what has been established by the Fathers: for then there can be true and holy unity among the Churches of Christ, if God helping, you choose to keep what your predecessors Marcian and Leo preserved.” If he asks: “What are these things you are speaking of?” Respond: “That the Council of Chalcedon and the letters of Pope Saint Leo written against the heretics Nestorius and Eutyches and Dioscorus are not to be corrupted in any way.” If he says: “We have received and hold the Council of Chalcedon and the letters of Pope Leo.” Immediately give thanks, and kiss his breast, saying: “Now we recognize that God is propitious to you when you hasten to do such things: for this is the Catholic faith, this is what the apostles preached, without which no one can be orthodox: this should the generality of priests hold and preserve in preaching.”

If he says: “The bishops are orthodox: they do not depart from the decrees of the Fathers.” You will answer: “Therefore, if the decrees of the Fathers are kept, and nothing that was established in the holy Council of Chalcedon is corrupted; what cause is there for so much discord among the Churches of these parts? Or what cause makes the bishops of one East not to agree?” If he says: “The bishops were at peace, no discord existed among them: the predecessor of the holy pope stirred up their minds by sending letters, and led to the raising of confusion.” It is to be answered: “We have on hand the letters which Symmachus of holy memory sent. If they contain anything beyond what your piety has said, that is, I follow the Council of Chalcedon, I accept the letters of Pope Leo, they contain nothing else but exhortation that these things be preserved; how is it 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 has he done? What in him seems to be culpable? Add to this prayers and tears: asking: “Lord Emperor, consider God: put before your eyes His future judgment. The holy Fathers, who established these things, followed the faith of the blessed apostles, through which the Church of Christ was built.”

If the Emperor says: “What you want me to do through speech (prosecution, resolution), have it: Behold communicate with me, who receives the Council of Chalcedon, and embraces the letters of Pope Leo: Now communicate with me.” It is to be answered: “In what order does your piety wish to be communicated with? Nor do we avoid proclaiming this piety of yours, for we know that you fear God, and we rejoice because it is pleasing to you to preserve the decrees of the Fathers. Therefore, we confidently ask, that through you the Church may return to unity. Let all bishops know your will, and that you keep the Council of Chalcedon and the letters of Pope Leo, and the apostolic decrees. If he says: “In what order are these things to be done show it: Again add prayers with humility, saying: “Your father wrote generally to the bishops. Join your sacred letters to these, signifying that you vindicate (indicate or judge) this which the apostolic see preaches: and then those who are orthodox, do not separate at all from the unity of the apostolic see, and those who are contrary to these are recognized. With these things arranged, your father is also ready, if necessary, to accommodate his presence, and whatever is expedient, preserving the decrees of the Fathers, not to deny for the integrity of the Church.”

If the Emperor says: “Well, these things, in the meantime receive the bishop of our city.” Again join prayers, humbly saying: “Lord Emperor, we have come in peace with the help of God, you assisting and providing, to make peace, and to quell contention (intention) in your city. There is intention concerning two persons: this cause has its own course: The generality of bishops must be arranged first: let there be one catholic communion: and then concerning these, or if there are others outside their Churches, then more diligently can the cause be known.” If the Emperor says: “You are speaking of Macedonius: I understand your subtlety: he is a heretic: he cannot be recalled in any way.” You answer: “We, Lord Emperor, personally accuse no one. And if your piety considers it, we speak more for your soul and opinion, that there be discussion, and if he is a heretic, let him be recognized by judgment, so that he is not unjustly said to be oppressed under the opinion of orthodox.”

If the Emperor should ask, “What do you desire? Just speak about the Council of Chalcedon, and you will mention Pope Leo’s letters as well: Behold, the bishop of this city concurs with them.” The response should be, “If he indeed adheres to these, his assistance will be more beneficial during the investigation of the cause. You have granted such permission to your servant Vitalian, the master of soldiers, that if he hoped for a resolution from the most blessed Pope on such matters, he would ensure that everything is preserved in its entirety.

If the Emperor were to say, “Should my city be without a bishop? Do you approve of a situation where I reside without a bishop?” You should respond, “We have previously indicated that there are two individuals of concern in this city. As for the canons, we have already suggested that to dissolve them is to commit an act of impiety. There are many remedies and solutions available that would allow your piety to remain without communion while preserving the integrity of the judgments. If he asks, ‘What are these remedies?’ you should reply, ‘They are not newly invented by us. Until the resolution of the inquiry, a person who agrees with the confession of your piety and the decrees of the Apostolic See should temporarily hold the place of the Bishop of Constantinople, provided the bishops are willing to accommodate themselves to the Apostolic See with God’s help. You have the text of the booklet published in the church archives, according to which they should declare their stance.

If petitions are presented against other Catholic bishops, especially against those who shamelessly anathematize the Council of Chalcedon and do not accept the letters of Saint Leo the Pope, accept these petitions, but reserve the case for the judgment of the Apostolic See; so that you may offer them hope of a hearing, while the due authority remains with us. If the most serene Emperor promises to do everything himself, only asking that we accommodate our presence, first send his oath through the bishops and through your letter, one of your representatives carrying it through the provinces, along with those appointed by the Emperor: so that everyone may know of his adherence to the Council of Chalcedon and the letters of Saint Leo the Pope. Proceed in this manner, and then direct writings to us under the sign of Christ, so that we may arrange our arrival.

Furthermore, it is customary for the Bishop of Constantinople to present all bishops to the Emperor: if they find this to be a clever scheme, wishing to recognize the form of the delegation, so that you may see the Emperor with Timothy, who now seems to govern the Church of Constantinople, then act accordingly. If you recognize before entering the Emperor’s presence that this has been arranged by someone else, not yet presented, say, ‘Your father of piety has given us such mandates and precepts, that we should see your clemency without any of the bishops.’ Act accordingly until he himself abandons this custom.

If he absolutely refuses, or if it cunningly happens that you unexpectedly see Timothy before the Emperor, suggest, ‘Let your piety command us to be given privacy, so that we may explain the reasons for which we were sent.’ If he says, ‘Speak, he is right there,’ respond, ‘We are not committing an offense; however, regarding the reasons, our delegation also involves his person, and he cannot be present during our suggestions. In no case make any allegations in his presence; but once he has left, extract the text of the delegation.’ This concludes the index, or what they call the commonitory: following it are the individual assertions, in this manner.

Chapters of Individual Causes:

That the Council of Chalcedon and the letters of Saint Leo the Pope be preserved. And that the most clement Emperor, agreeing, ought to send his general sacred decrees to all bishops, in which he signifies that he both believes and defends the aforementioned.

Also, the bishops in agreement, in the Church, in the presence of the Christian people, should proclaim these: To embrace the holy faith of Chalcedon, and the letters of Saint Leo the Pope, which he wrote against the heretics Nestorius, Eutyches, and Dioscorus, as well as against their followers, Timothy the Cat, Peter, or against those who are held culpable in the same cause, and also anathematizing Acacius, who was once the bishop of the Church of Constantinople, and Peter of Antioch along with their associates. These things, written by their own hand in the presence of selected venerable men, they should do according to the text of the booklet which we published through our notary.

Those deported into exile for ecclesiastical reasons should be recalled to the audience of the Apostolic See, so that a judgment and a true examination of these matters may be had: thus, the cause of their inquiry is to be wholly reserved.

If those who are communicating with the Holy Apostolic See, proclaiming and following the Catholic faith, have been driven away or are being detained in exile, it is just that they be recalled before all else.

Moreover, what we have enjoined upon the legates among other things, that if it should happen that petitions are presented against the bishops who have persecuted the Catholics, the judgment concerning these is reserved to the Apostolic See, so that the decrees of the venerable Fathers can be preserved around them, through which the edification of the generality may come about.