I (1-2) The presbyters Marcellinus and Faustinus ask the emperors Valentinian, Theodosius, and Arcadius to hear them oaut, although they are not as powerful as their enemies.
II (3-4) The presbyters are persecuted by the people claiming to be Catholics who undeservedly accuse them of heresy.
III (5-8) They present the impiety of the Arian heresy, recall some events of the Arian controversy and the fate of Arius. IV (9-11) The death of Arius is a clear sign of his condemantion, and the condemnation deserved for all the supporters of Arianism. They shall be separated from all the true Catholics that suffered persecution from them.
IV-VI (12-19) The events from the reign of Constantius, the councils of Seleucia and Rimini. The bishops gathered in Rimini sign the un-Nicene creed out of fear of the emperor.
VII (20-27) The fate of the Nicenes who remained faithful: exiles of Paulinus of Trier, Lucifer of Cagliari, Eusebius of Vercelli, Dennis of Milan, Rodanius of Toulouse, Hilary of Poitiers, Maximus of Naples, and the death of Rufinus (of unknown see in Italy).
VIII (28-31) The majority of bishops defected; they are called "prevaricatores", and their fault is equal to the fault of lapsi during the pagan persecutions. They will be punished like Arius.
IX (32) The defection of Potamius of Lisbon and Ossius of Cordoba.
X-XI (33-41) The story of confrontation between Ossius of Cordoba and Gregory of Elvira.
XI (41-42) The death of Potamius of Lisbon interpreted as the judgement of God.
XI (43-44) Florentius, bishop of Merida dies because he entered the communion with Ossius and Potamius. XI-XII (45-47) Other "prevaricatores" shall also be afraid of the divine judgment.
XII-XIII (48-50) The Arians in the East and in Egypt dare even to reordinate the former Catholics.
XIV-XV (51-60) The end of the reign of the Arian emperor Constantius, restoration of the Nicene domination during the reign of Julian and Jovian. The bishops who formerly adhered to the Arian option opportunistically join the Nicene one; Marcellinus and Faustinus express anger that the "prevaricatores" are admitted to the communion without proper punishment.
XVI (61-65) The story of Zosimus, bishop of Naples, who replaced the exiled Nicene bishop Maximus. He is miraculously punished by the lost of speech, and hence, is forced to resign from his office.
XVI (66-67) An attitude of the Arian emperor Valens toward the "prevaricatores", and his justified (though improper) respect toward the "heretical", but constant in its opinions, bishops.
XVIII-XIX (68-72) Now, during the reign of Valentinian, Theodosius, and Arcadius, the situation continues, according to the authors, without the knowledge and consent of the emperors. The Biblical justification of punishment deserved by the "prevaricatores", especially that they have been persecuted the Catholics.
XX-XXI (73-76) The story of the presbyter Vincentius persecuted in Spain, see .
XXI (77) The story of the presbyter Bonosus persecuted in Trier, see.
XXI-XXIV (78-85) The Luciferians persecuted in Rome by Bishop Damasus, among them the presbyter Macarius see.
XXIV-XXV (86-91) The apology of Lucifer of Cagliari. The group injustly called the "Luciferians" is not heretical at all.
XXVI-XXVIII (92-101) The account of the schism in Oxyrynchus.
XXIX (102) The story of the virgin Hermiona in Eleutheropolis in Palestine.
XXIX-XXX (103-106) The fate of Ephesius, bishop of Rome exiled by Damasus, in the East.
XXX-XXXI (107-110) The persecution led by Bishop Turbo in Eleutheropolis.
XXXI-XXXIV (110-123) The appeal to the emperors for the justice, the recapitulation of the whole letter. The direct address to Emperor Theodosius.
124. I, Marcellinus presbyter, wish your most blessed imperiousness the secure quiteness and perpetual happiness in the kingdom of Christ, oh the most pious emperors!
I, Faustinus who is not worthy to be called the presbyter of God, wish you, the most glorious emperors, that you rule now for the many years with the help of the most clement divinity and that you will enter with the saints the perpetual happiness in the future kingdom of Christ, the Son of God.
(trans. M. Szada)