Hormisdas, Bishop, to Emperor Anastasius, through Bishops Ennodius and Peregrinus:

When your envoys returned, I responded to your letters and commands—not as fully as the importance of the matter required, but addressing certain points for the time being. Yet, even if I had sufficiently addressed everything, could I, while advocating the cause of faith before your clemency, have ceased to press my requests repeatedly? Those who are concerned with worldly affairs may fear the reproach of ingratitude; however, one cannot fulfill the work of the Gospel if one thinks it permissible to cease preaching. The vigilance of pastors must be unwavering, and their loins must be girded without relaxation. Just as good counsel bears sweet fruit, so should it never become tedious.

Moreover, why should anyone say that my frequent petitions are burdensome to your clemency when, through my actions, your reign is aided by remedies of faith? The care that weighs on me provides relief for you; it is my responsibility, but it benefits you as well—though it comes from different seeds, the fruit is shared by both. Just as it is painful not to say or do what pleases God, so too is there a certain reward for those who preach spiritual things and for those who do not disregard what they have heard.

Indeed, your clemency has given a pledge of your purpose under the testimony of imperial speech, binding yourself, as it were, with a token of goodwill. But it is necessary to add firmness to what has been begun; the foundations that have been laid must be fully adorned, and the hands that fight for the Churches of God must not be slackened. The enemy of Israel intercedes as often as Moses’ arms are not lifted. It is the completion of the work that commends the beginning. Starting without finishing brings no benefit, for only perseverance in faith brings salvation.

We bless God, whose zeal has led your piety to pursue the impious transgressors Nestorius and Eutyches, along with those who profess their nefarious and sacrilegious doctrines. He proves he hates vice who condemns the errant and leaves no room for deviation by not sparing the transgressor. The first step in innocence is to hate what must be condemned; but it is in the interest of truth, my lord son, and of Catholic discipline, that you also hate their followers and associates, whose accursed leaders you have judged.

It is not only in condemning certain names but also in pursuing the crimes of those who follow the condemned. It is in vain for many to claim they have turned away when they have welcomed one of those deemed worthy of detestation. For it is not the number of erring people that matters, but the merit of the errors. This is to ensure that your clemency does not think the person of Acacius should be passed over lightly. Is he not Acacius, who was polluted by the doctrine and communion of Peter, Dioscorus, and Eutyches, and who, while united with them, was also immersed in their condemnation? He suffers punishment in his condemnation because he chose to share their communion.

Whoever hates these individuals for their impieties must necessarily hate Acacius as well, and in hating Acacius, he must hate all who followed him. Through Acacius, the leaven of nefarious error spread throughout the Eastern Churches. Hence, the pride of Alexandrian perfidy has been so nourished that it does not comply with the saving commands, as you have written, even though it serves under your orders; and in avoiding error, it does not follow the admonition of the one whose power it finds beneficial in its actions.

Therefore, such men deserve to be avoided with greater detestation because, although they should have taught, they refuse to learn from others and adopt what they are instructed. They scorn the commands of the ruler in matters where they ought to fear his authority, and, forgetting their devotion to the salvation of souls, they are obstinate in their rebellion for the sake of salvation. Acacius’ audacity, joined with the perfidious, has nourished these lost souls. Therefore, he must be considered as the author, whose example has been followed in greater sin. Nothing fosters vice more than imitation, for when others see that certain actions are not condemned, they too believe they can act similarly.

Fragile and fleeting is mortality: wicked thoughts are barely suppressed before they perish. A noxious seed lies hidden under error and does not die; it opens wide the path for those who leave, binding consent with wickedness. Would that the Eastern Churches had avoided the accursed contagion of Acacius at the very beginning of the Apostolic censure! The error would not have spread its deadly poison through many if the Alexandrian Church had been overthrown at that time, recognizing its overreaching pride in the condemnation of its imitator, and seeing itself detested in its accomplices. But while poorly nurtured errors are tolerated, and the useless consensus of the wicked is left uncorrected, the wicked teachings of the authors have multiplied through the impunity of their followers.

And indeed, if it pleases you, may God grant that you condemn your resolve on the basis of another’s error. But, most merciful emperor, you must consider whether it is sufficient before God to have condemned errors when He has given you the power to correct them. The remedy must not be delayed; let the hands of the physician be applied to the deep wounds. Before Acacius, only Alexandria was defiled by the foulness of its perfidy. Look at how many parts are now polluted by neglecting to correct the error. How long, my lord son, will you allow the Church of God to mourn the division of its members? May your sighs reach God before the benefits you seek arrive: take up the care of the faith, and lifting the banner of salvation, rise as another Hezekiah to remove the errors from Israel: just as he tore down the high places, may you humble the pride of the rebellious impiety; just as he broke the idols, may you break the hardened hearts of the faithless; just as he removed the bronze serpent, may you dispel the venom of the present time. Offer to God the right actions He has made; and hope for the rewards He has promised. For the Lord is faithful, who rewards each according to their works (Matthew 16:27).

It is evident how great is the expectation of the faithful, how great is the trembling of the faithless. The faithful desire to rejoice with the angels over those received; the faithless fear lest they remain in the punishments prepared for them, abandoned by those they deceived. Anxious hearts hang in suspense. A delegation sent to us from the farthest reaches of Gaul sought news, after hearing rumors, of whether our concern for the restoration of unity had achieved anything. The work is not difficult for your clemency. God knows how to assist the labors of His people. It is customary for subjects to turn their necks to their rulers. A great sign of this is the recent example of the religiously mindful Emperor Marcian. What did the populace do then? It is unnecessary to recount. This perfidy grew through the deviants, yet it was put to sleep by the just. Imitate the integrity of religious resolve, which you have equaled in your civil duties.

We have sent our brothers and co-bishops, Ennodius and Peregrinus, to convey these matters to you with our tears and prayers and to offer our respectful greetings. We have especially entrusted them with the burden of this second delegation so that the one who brought us the beginning of good hope may now, with God’s help, bring back its fulfillment. We pray you will heed the faithful warnings of one whom we have read you once delighted in following.

Given on the 3rd of the Nones of April, during the consulship of Agapitus, in the year of our Lord 517.