Flavius Theodoric, king, to all the bishops summoned to the synod. With the peace of the Roman Church assailed — bishop Symmachus being attacked by criminal accusations — under the confusion of the crowd which you behold, how could our providence better take counsel than that, according to the petition of the Senate and clergy, we should recall the cause for the gathering of prelates from the various provinces, and cause a holy council to judge concerning the standing of a religious person? Before our eyes are the oracles long since directed to the whole synod, and they bear witness to our conscience, by which, from a regard for integrity alone, we committed this right to the pontiffs summoned, that under the equity of a synodal sentence he might lie subject to the charge, if convicted on account of the things laid against him.
After such enactments, who would doubt that an end should be put to so great a matter? Who would have believed that out of so numerous a council of priests the ambiguity of confusion would rather be born? What did it profit, without violence, to lay upon us the remaining business from so long a journey? What benefit was it that the affairs of so many churches were left suspended, their priests absent? What will remain over, if concerning so great an outcome it is not granted to command [perhaps: to obtain] an assembly? But let the things now transacted suffice, which it is enough to recall to memory only for this purpose — that they may cease. The recollection of things past is good, if a subsequent care of correction amends whatever displeases.
Let not integrity be at variance — when some have departed and the business deferred to the repeated judgments of a second assembly to come — concerning faith, concerning innocence, concerning concordant equity, with all partisan zeal removed. This is conferred upon the Roman city by our petition: that, with a delegated purpose of priestly deliberation, you set a term to the business without contention, knowing that your examination is a judgment secure concerning these matters. Consider that discord is the mother of confusion, and that, just as doubtful things are made solid by consent, so too firm things are dissolved by dissension.
Is it laborious, is it grievous to your conscience, is it hostile to your purpose, that the Church should ask peace from her own prelates, and that from those whose care by reason of your profession ought to be the more inclined toward her, she should await a faith disturbed by tumult? Your intent is to preserve justice in your inquiry; let the liberty of your will be unimpaired, all occasions being removed; examine the judgment of the cause of the crimes laid to charge, provided only that contentions zealously waged be defended out of love, and that all ambiguity of confusion be cut away.
especially since the oracles grant you this faculty, out of reverence for religion and from regard for our justice, so that, just as you have the will and care of truth to inquire in this business, with all persons there established through whom the sought-for truth of the matters can be furnished, you may know — and God may know — what you ought to judge in this very cause; ready to render peace by all means to the clergy, the senate, and the Roman people after judgment, lest any disturbance, any discord, remain in the city. But if you wish that what has been proposed should pass without discussion of judgment, you yourselves shall know, and God, in what manner you ordain it, provided only that peace be rendered to the clergy, the senate, and the Roman people under your ordinance.
Behold, committing all things to your arbitration before God and men, we have, as was fitting, absolved our conscience. It is enough that the matter has been concluded under a just ordinance, and that unity be restored — which will fall to those departing. For neither is it tolerable that, through this negligence, the love by which we are held for the royal city should be loosened, nor that, with all things pacified, God being the author, the city should be raised up by tranquillity alone and yet be thrown into confusion in its very midst, so that civic order should be longed for in those wider regions which lie under the proximity of enemies. And lest we seem to have omitted anything, since you have judged the presence of bishop Symmachus necessary in the inquiry, we have sent from our presence the exalted men Gudila and Bedeulphus, masters of our household, together with Conzatriernus [Ms.
'with the count Ariernus'; perhaps, 'with the illustrious count Ariernus'] — lest our command should have any doubt, they shall give oaths, ready to satisfy the designated bishop, in whatever manner your ordination shall judge: it will suffice that, summoned to the council near the City, he may attend, secure and free from fear of harm. Pray for me, holy lords and venerable fathers. Given on the sixth day before the Kalends of September, at Ravenna, the aforesaid king reigning happily; Rufinus Avienus Faustus, most distinguished man, being consul.