Indeed, there are no truly spiritual joys that can be entirely separated from tribulation. We rejoice in the unity of the Church of Constantinople, which has been achieved with the Apostolic See; we are delighted daily to receive satisfaction letters from various bishops. There was a small scandal in the city of Ephesus, where the Council of Chalcedon was scorned and insulted. The most merciful emperor has been called upon to correct this, which we hope, with God’s help, will be done. Now, even after many efforts and intentions, the Church of Antioch has been established: a certain Paul, a presbyter of the Church of Constantinople, was chosen, approved by the emperor’s testimony as most suitable for this honor, and was ordained here. I, mindful of your command, opposed it, saying: “Our blessed lord and pope has ordered that he be ordained bishop there according to the ancient custom.” Your command prevailed.

Pray that God, through the prayers of the Apostle Peter, will bring the city to receive the elected priest in peace. Because of these events, which daily advance the Church, the ancient adversary has stirred up monks from Scythia, who are from the household of Vitalian, the master of soldiers, and are adversaries to all Christians’ desires. Their agitation has caused considerable delays to the unity of the Churches, and especially concerning the ordination of the aforementioned Church of Antioch. Among these monks is one named Leontius, who claims to be a relative of the master of soldiers, and they are hastening to Rome, hoping to have some chapters confirmed by your Beatitude. Among their propositions is one stating that one of the Trinity was crucified: a statement neither found in the holy synods, nor in the letters of Pope St. Leo, nor in ecclesiastical custom.

If such things are permitted, it seems to me that there will arise no small dissensions and scandals among the Churches. Emperor Anastasius was eager to impose this on the Catholics, and this was also proposed by the disciples of Eutyches at the Council of Chalcedon. Whenever the Fathers disputed concerning the Son of God, our Lord Jesus Christ, they declared the Son of God, the Word, consubstantial with the Father, “homoousion” with the Father. This phrase was never introduced into the synods by the Fathers, because it could not be consistent with the Catholic faith. If the intent of this phrase is carefully considered, it reveals how many heresies it may open up to, and what evils it may introduce into ecclesiastical disputes. Since it is too lengthy to explain in the present letter, we pass over it.

Thus, it seems to me both sound and useful, and conducive to the peace of the Churches, to give no other response but: “The holy Council of Chalcedon suffices, in which other synods are also contained; the letters of Pope Leo suffice, which the synod has confirmed: we neither want nor ought to introduce novelty into the Church.” Their proposal is cleverly worded to say this: “We accept the Council of Chalcedon; we hope you will command us to explain it, for it is not sufficient as it is exposed against the Nestorian heresy.” Not because they do not understand, but because they are attempting through subtlety to bring us to the point of disputing about the Council of Chalcedon. If this happens, it will be shown to be uncertain and weak, and open to the error of all heretics.

Among other things, if something new is added after the Council of Chalcedon, after the letters of Pope Leo, after the submissions given and still being given by the bishops, who through them have made satisfaction to the Apostolic See, it seems to me that whatever has been done is destroyed. Given on the third day before the Kalends of June, at Constantinople.