Hormisdas to Justin, Emperor.

I know, venerable Emperor, that your clemency is content with the awareness of good deeds, and that in what you arrange for the unity of the Catholic Church, you do not require human praise, lest the glory of such a great effort is unworthy of reward.

For what is the sum of human praise to one who has been entrusted with the kingdoms of the earth? And what use are the flattering words of those who humble themselves before the ruler? Indeed, according to the evangelical tradition, it is necessary that the one who expects the praise of reward loses the fruit of the heavenly recompense.

Therefore, I am confident that your meekness, filled with all the perfection of goodness, attributes all that you do memorably to God, not thinking of transient things, but expecting the reward for your deeds from Him, the author of all good things. Nevertheless, I follow the divine instructions that I serve, so that I do not ignore the benefits conferred on your religious conscience, lest my silence, which enhances your glory, turn into blame, which may it not.

I know from the ten lepers cleansed by the mercy of our Lord and Savior that, of the nine known for their ingratitude, only one returned to give thanks, providing a testimony of faith and receiving the merit of salvation. I follow the examples I have learned, and I present through the occasion of this letter what I am charged to proclaim by the office entrusted to me.

I give thanks as much as I can, even if I cannot offer as much thanks as I should. But it is a consolation to me that the world rejoices with me in your benefits, and the limbs of the Church, which have been torn apart until now, rejoice in being brought back to their unity. You have restored faith to the people and have pursued error. The pride of the enemies of the Church of God has been humbled, and the humility of the faithful has been raised.

A great thing has been entrusted to you, Emperor: great advantages have come together with your power; understand that you deserve them. You have taken a substantial part in the good work that our Lord Jesus Christ entrusted to His disciples as He ascended into heaven, for the peace He gave to His disciples, the world has found through you. It is undoubtedly a cause of rejoicing in heaven, for if, according to the Gospel, there is joy among the angels over one sinner who is saved, how much more over a multitude of people?

Hail, Hezekiah of the present age! For although there were good kings in Judah before him who did good deeds, none of them removed the high places; you are also the destroyer of schisms and pride and the restorer of the ancient worship. Assume for yourself that you will extend your years like him whose example of works you imitate. All these things, which contribute to your greater glory, you undertake without any external encouragement or prayers; God alone is your counselor. No one tries to insert themselves into sharing such a great work. You owe the effort of this action to yourself; you owe the effect of good action to yourself.

You, venerable Emperor, have encouraged me, grieving over the long wounds of the Church, with hope for the return of salvation. You, after so many continuous storms, had me nearly ceasing in despair, stirred me with new tranquility by sending your devout letters. Undoubtedly, this was conferred by divine intelligence, that at the very beginning of your reign, you dedicated your service to the faith to which you owed your empire. Since I could not have been the first to urge you to begin these things, I am now more confidently compelled, provoked by such benefits, to pray that you do not allow there to be any defect in such a good work. Do not cease from the perfection of the work you have accepted, the hands you raise to God.

I cannot deny that I ask for these things with affection for our Lord and for unity; but I also confess that for your salvation, I owe this devotion for such grace of meekness. For it is written: “He who perseveres to the end will be saved” (Matthew 10). Let not the obstinacy of some make you slower in your purpose. It would be harsh if the stubbornness of those who divide peace were more effective than that of those who assert unity. May the wounds be cared for while remedies are provided for salvation, and it should be preferred… rather to be dead than to cling to the living. Is it not fair that those under the rule of a religious prince be subject to his command who are not moved by his example?

Not every sick person yields to health-giving remedies, and the attempt to heal is often ungrateful to those to whom it is applied: and yet the need for salvation is appreciated, nor are those who are treated against their will not later grateful for the benefits they received. Great caution is needed against the craftiness of the subtle ones who introduce difficulties while they strive to undermine what has been settled. And who can admit that through peace we are believed to be led to what we could not have been compelled to by the necessity of discord? And is it considered fair that a prince should follow the will of his subjects against their salvation, rather than that the subjects should submit to the command of the prince for their salvation?

Believe me, venerable son, that the Church of God pleads with you, together with me, to preserve it without stain or wrinkle, as you know it is pleasing to the Lord; let not that vigilant eye behold any blemish in it that He would detest. Love what, being struck by God, you have chosen, and keep pure what you have willed to be a part of. Before, the concern was only mine, but now your kindness has made it a common cause for us. Let no one say that I am harsher than my predecessors, nor let any exhortation be held as authoritative for any opinion. It is not stubbornness that has made me more diligent, but the scandals that have followed.

Perhaps at the beginning, there could have been a place for gentleness; badly (as is well known) the growth of errors has increased with the passage of time. Do not consider it a small thing, most holy son, that you have taken care of where the Holy Council of Chalcedon and the most religiously venerable constitutions of Pope Leo among the saints have found some place of honor. Where has not the army of the enemies of God sounded as if with war against such great foundations of faith? The more fiercely these were attacked, the more firmly they are to be defended with strong assistance.

I beg you, most merciful Emperor, do not compel me to either destroy (as it is written) or abandon these things which have long been pleasing. For that voice continually murmurs in my ears: “No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9), since it is evident that repentance belongs to evil deeds, not to good ones. But although we are pressed by these difficulties, yet for the consideration of your kindness and the declaration of the venerable legates Bishop John, Heraclian the presbyter, and Constantine the deacon, who believed that remedies should be sought for the innocent or those ignorant of the cause: we have sent letters to our brother and co-bishop Epiphanius, so that, mindful of faith and religion, he may admit to the fellowship of his communion those whom he believes worthy of acceptance and who are innocent of the communion we reject, as it is claimed, while maintaining the tenor of the libellus that was presented by us.

For it is better and more pleasing to God if those who have been cut off are joined to the ecclesiastical body with faith preserved, than for those who have remained in the spotless communion of blessed Peter to pass to those who have been cut off. Given on the seventh day before the calends of April, in the consulship of Valerius, the most illustrious man (in the year of our Lord 521).