De sancto Silvestro
The Meaning of the Name
The name Silvester is interpreted through the virtues of the Church and the richness of the soil.
The name Silvester comes from 'sile,' meaning light and earth—as if to say 'light of the earth,' meaning the Church, which, like good soil, possesses the richness of good works, the darkness of humility, and the sweetness of devotion. For by these three things, as Palladius says, good soil is recognized; or, Silvester is derived from 'silva' and 'theos' because he drew wild, uncultivated, and hardened men to the faith. Or, as the glossary says, Silvester means green, rustic, shady, and wooded. He is green through contemplating heavenly things, rustic by cultivating himself, shady by being cooled from all desire, and wooded by being planted among the trees of heaven. His legend was compiled by Eusebius of Caesarea, which the blessed Blasius commemorates in the council of seventy bishops as something to be read by Catholics, as is held in the decree.
Early Life and Persecution
Sylvester's early life is marked by hospitality and his confrontation with the persecutor Tarquinius.
Born to a mother who was righteous in both deed and name, Sylvester was educated by the priest Cyrinus and practiced hospitality to the highest degree. A very Christian man named Timothy was taken into his home, even though others were shunning him because of the persecution. Timothy preached for a year and three months before winning the martyr's crown while steadfastly preaching the faith of Christ; but the prefect Tarquinius, thinking Timothy had great wealth, demanded it from Sylvester and threatened him with death. When he discovered that Timothy truly had no such wealth, he ordered Sylvester to offer sacrifice to the idols, or else he would face various kinds of torture by the next day. Sylvester replied, "Fool, you'll die this very night and receive eternal torment, and whether you like it or not, you'll acknowledge that the God we worship is the true God." Sylvester was then handed over to prison, and Tarquinius was invited to a meal. While he was eating, a fish bone got lodged in his throat so that he could neither spit it out nor swallow it. So, in the middle of the night, he died and was carried to his tomb with mourning, while Sylvester was released from prison with joy, for he was held in wonderful affection not only by Christians but even by pagans.
Pontificate and Liturgical Order
Upon his election as Pope, Sylvester establishes order in the Church, including the regulation of fasting days.
For he was angelic in appearance, refined in speech, upright in body, holy in his work, great in counsel, orthodox in faith, most patient in hope, and generous in love. After Melchiades, the bishop of Rome, died, Sylvester was elected supreme pontiff by the entire populace, even though he resisted it strongly. He kept a register of all orphans, widows, and the poor, providing for all their needs; he also instituted the fourth, sixth, and seventh days as days of fasting, while setting aside the fifth day as a day of rest, much like the Lord's Day. When the Greek Christians argued that the seventh day should be celebrated rather than the fifth, he replied that this should not be done, both because it is an apostolic tradition and because the Lord's burial deserves compassion. For them, the seventh day is the day of the burial, on which a fast should be observed once a year. Sylvester told them, 'Just as every Lord's Day is adorned by the glory of the Resurrection, so every seventh day is adorned by the Lord's burial.' They agreed regarding the seventh day, but they argued vehemently about the fifth, asserting that it shouldn't be associated with Christian solemnities. Sylvester, however, demonstrated its dignity in three particular ways. Because on this day the Lord ascended into heaven, and instituted the Sacrament of His Body and Blood, and the Church prepared the sacred chrism. Everyone, therefore, agrees with his reasoning.
The Conversion of Constantine
Constantine, afflicted by leprosy, is led to baptism by Sylvester after a vision of the apostles.
As Constantine was persecuting the Christians, Sylvester left the city and stayed on a certain mountain with his clergy. Constantine himself, however, fell into an incurable case of leprosy as a result of his tyrannical persecution. Eventually, on the advice of the priests of the idols, three thousand children were brought in so that he might have them killed and bathe himself in their fresh, warm blood. As he was leaving for the place where the bath was to be prepared, the mothers of the children met him, wailing miserably with their hair undone. Constantine, weeping, ordered his carriage to stop, stood up, and said, "Listen to me, my companions, fellow soldiers, and all you people standing here!" The dignity of the Roman people is born from a fountain of mercy, which even established this law: that anyone who killed a child in war should be subject to a capital sentence. How great a cruelty it would be, then, for us to do to our own children what we have forbidden to be done to others? What good is it to have defeated the barbarians if we are defeated by cruelty? For to have conquered foreign nations is a matter of the strength of warring peoples, but to conquer vices and sins is a virtue of character. In those battles we are stronger than others, but in these, we are stronger than ourselves. For anyone who is defeated in this struggle wins a victory, but the victor is defeated after the victory if mercy is overcome by cruelty. Let mercy, therefore, win in this encounter. For we will be able to be victors over all our adversaries if we win by mercy alone. For he proves himself to be master of all who shows himself a servant of mercy. It's better, therefore, for me to die while the lives of the innocent are saved than to recover a cruel life through their destruction—a life that's uncertain to recover anyway, while it's certain that a life recovered in such a way is cruel. He ordered, therefore, that the children be returned to their mothers and that many gifts and countless carriages be provided; and so the mothers, who had come weeping, returned to their homes with joy. The emperor himself, however, returned to his palace. The following night, Peter and Paul appeared to him and said, "Because you were horrified at the shedding of innocent blood, the Lord Jesus Christ has sent us to advise you on how to recover your health." Send for Bishop Silvester, who is hiding near Mount Soracte; he will show you a pool where, if you immerse yourself three times, you will be cured of all your leprosy. In return, you must show this gratitude to Christ: tear down the temples of the idols, restore the churches of Christ, and from now on, become his worshiper." Constantine woke up and immediately sent soldiers to find Silvester. When Silvester saw the soldiers, he believed he was being called to the palm of martyrdom; he commended himself to God, encouraged his companions, and presented himself fearlessly to Constantine. Constantine greeted him and said, "I am grateful that you have come." Silvester returned the greeting, and Constantine told him the whole story of his dream and the vision. When Constantine asked who the two gods were who had appeared to him, Silvester replied that they were the apostles of Christ, not gods. Then, at the emperor's request, Silvester had images of the apostles brought to him; as soon as the emperor saw them, he exclaimed that they were the very ones who had appeared to him. Silvester then made him a catechumen, ordered him to fast for a week, and instructed him to open the prisons. When he had descended into the baptismal water, a wondrous splendor of light shone there; he came out clean, and declared that he had seen Christ. On the first day of his baptism, he established this law: that Christ should be worshipped in the city of Rome as the true God. Second, that anyone who blasphemed Christ should be punished. Third, that whoever injured a Christian should be deprived of half of their goods. Fourth, that just as the emperor is head in Rome, so the Roman pontiff should be recognized as head by all bishops. Fifth, that whoever took refuge in churches should be kept safe from all harm; sixth, that no one should build a church within the walls of any city without the permission of their bishop. Seventh, that tithes from royal possessions should be given for the building of churches. On the eighth day, the emperor went to Saint Peter's church, where he lamented his sins and confessed them. Then, picking up a mattock, he was the first to break ground for the basilica's foundation, carrying twelve baskets of earth away on his own shoulders.
The Great Debate
Sylvester defends the Christian faith against Jewish scholars in a series of theological debates before the Emperor.
When Helena, the mother of Emperor Constantine, heard this while staying in Bethany, she wrote to her son praising him for renouncing pagan idols, but she also sternly rebuked him for abandoning the God of the Jews to worship a crucified man as God. . The Emperor replied, asking her to bring the Jewish teachers with her, and he would provide Christian scholars, so that the true faith might be made clear through mutual debate. Saint Helena brought one hundred and sixty-one of the most learned Jews, including twelve who stood out above the rest for their wisdom and eloquence. When Silvester and his clergy gathered with these Jews before the Emperor for the debate, they all agreed to appoint two wise and respected pagan judges, Craton and Zenophilus, to deliver the final verdict. Although they were pagans, they were nonetheless very just and reliable men, and it was firmly established among them that only one person should speak at a time. The first of the twelve, a man named Abiathar, began by saying: 'Since these people speak of three Gods—the Father, the Son, and the Holy Spirit—it is clear they are acting against the Law, which says: "See that I alone am, and there is no other God besides me."' Finally, if they say that Christ is God because he performed many signs, there were many in our own Law who performed many miracles, yet they never dared to usurp the name of divinity for themselves as this one does, whom these people worship. Silvester replied, "We worship one God, but we don't say He is so solitary that He lacks the joy of a Son." However, we can demonstrate the Trinity of persons to you from your own books. For we speak of the Father, of whom the prophet says: 'He has called upon me, You are my Father,' and so on. We speak of the Son, of whom the same prophet says, 'You are my Son, today I have begotten you'; and of the Holy Spirit, of whom he says, 'By the breath of His mouth is all their power.' In this also, where He said, 'Let us make man in our image and likeness,' He clearly demonstrates both the plurality of persons and the unity of the Godhead. Although there are three persons, there is still one God, which we can demonstrate to some extent with a visible example. Taking the emperor's purple cloth, he made three folds in it and said, 'Look at these three folds.' Then, unfolding them, he said, 'You see that three folds are one cloth, just as three persons are one God.' Regarding the argument that God shouldn't be believed in because of miracles—since many other saints performed miracles without calling themselves gods—Christ intended to assert His divinity through this. God has certainly never allowed those who were arrogant against Him to pass without the most severe punishment, as is clear in the cases of Dathan, Abiram, and many others. How, then, could He have lied and called Himself God if He weren't, since no punishment followed His claim, but rather, the power of His virtues accompanied Him? Then the judges said, "It's clear that Abiathar has been overcome by Silvester; reason itself teaches this, for if He weren't God and had claimed to be, He wouldn't have had the power to grant life to the dead." Then, with him removed, a second man, also called Jonas, stepped forward to the debate and said, "Abraham was justified by receiving circumcision from God, and all the children of Abraham were justified through it; therefore, whoever hasn't been circumcised won't be justified." Silvester replied, "It's established that Abraham was pleasing to God and was called the friend of God before his circumcision; therefore, it wasn't circumcision that sanctified him, but faith and justice that made him pleasing to God. He didn't receive circumcision for sanctification, but as a mark of distinction." With him overcome, a third man, Godolias, stepped forward and said, "How can your Christ be God, since you claim He was born, tempted, betrayed, stripped, given gall to drink, bound, and buried, when none of these things can apply to God?" To this, Silvester said, "We prove from your own books that all these things were predicted about Christ." For regarding His birth, Isaiah said, "Behold, a virgin shall conceive," and so on. Regarding his temptation, Zechariah says: 'I saw Jesus the high priest standing before the Angel, and Satan was standing at his right hand.' Regarding his betrayal, the Psalmist says: 'He who ate my bread has lifted up his heel against me,' and so on. Regarding his being stripped, the same says: 'They divided my garments among themselves,' and so on. Regarding his being given gall to drink, the same says: 'They gave me gall for my food, and in my thirst,' and so on. Regarding his being bound, Ezra says: 'You have bound me, not like the Father who delivered you from the land of Egypt; crying out before the judge's tribunal, you humiliated me, hanging me on a tree, and handed me over.' Regarding his burial, Jeremiah says: 'In his burial the dead shall come to life.' When Godolias therefore had nothing to answer, a verdict was given and he was removed. The fourth, who was Annas, approached and said: 'What has been said about the others, this Silvester claims was predicted about his Christ; one thing remains: let him prove that these things were predicted about his Christ.' Sylvester replied, "Will you name someone other than the one whom the Virgin conceived—the one who was fed with gall, crowned with thorns, crucified, died, and was buried, who rose from the dead and ascended into heaven?" Then Constantine said, "If he can't provide another, let him know he's defeated." Since he couldn't do this, he was removed, and a fifth man, named Doeth, was brought forward. He said, "If Christ was born of the seed of David and sanctified, as you claim, then he shouldn't have needed to be baptized to be sanctified again." To him, Sylvester replied: "Just as circumcision reached its end in the circumcision of Christ, so our baptism found the beginning of its sanctification in the baptism of Christ. He was not baptized, therefore, so that he might be sanctified, but so that he might sanctify." As he remained silent, Constantine said, "Doeth wouldn't be silent if he had any counter-arguments to offer." Then a sixth man, named Chusi, said: "We would like that Sylvester to explain to us the reasons for this virginal birth." Sylvester replied, "The earth from which Adam was formed was incorrupt and virginal, because it hadn't opened itself to drink human blood, nor had it received the curse of thorns, nor did it hold the burial of a dead man, nor..."1 "...had it been given to the serpent to eat."2 It was necessary, therefore, for a new Adam to be born of the Virgin Mary, so that just as a serpent had conquered the one born of a virgin, he might in turn be conquered by the one born of a virgin; and the same tempter who had been the victor over Adam in paradise became the tempter of the Lord in the desert, so that he who had conquered Adam while he was eating might be conquered by the Lord while He was fasting. Once he was overcome, the seventh, who was Benjamin, said: "How can your Christ be the Son of God, since He could be tempted by the devil—being urged to make bread from stones when hungry, being lifted to the heights of the temple, and being induced to worship the devil himself?" To this, Silvester replied: "If He conquered the devil because he was heard by Adam while he was eating, it is clear that he was overcome because he was scorned by Christ while He was fasting." We confess, however, that He was tempted not in His capacity as God, but in His capacity as man. He was tempted in three ways so that He might exclude all temptations from us and provide a model for overcoming them. Often in man, the victory of abstinence is followed by the temptation of human glory, and the temptation of human glory is accompanied by the desire for power and excellence. Therefore, He is conquered by Christ in these matters so that a model of overcoming might be given to us. Once he was overcome, the eighth, who was Aroel, said: "It is clear that God is perfectly complete and needs nothing; why, then, was there any need for Him to be born in Christ?"3 How is it that you call Christ the Word again? But it's also a fact that before God had a Son, He couldn't be called Father; therefore, if He was called the Father of Christ only afterward, He must have become changeable. To this, Silvester replied: The Son was begotten of the Father before all time so that He might create what did not exist, and He was born in time so that He might restore what had perished. Although He could have restored all things by His word alone, He couldn't redeem them through His passion unless He became man, because in His divinity He wasn't capable of suffering. And this wasn't a sign of imperfection. Rather, it was a sign of perfection that He wasn't capable of suffering in His divinity. Furthermore, it's clear that the Son of God is called the Word because the prophet says: My heart has poured forth a good word. God was also always a Father, because His Son always existed; for His Son is His Word, His Wisdom, and His Power. The Word has always been in the Father, as the text says: "My heart has poured forth a good word," and always Wisdom, as it says: "I came forth from the mouth of the Most High, the firstborn before every creature." Always Power, according to the text: "Before all the hills I was brought forth, before the fountains of water had erupted," and so on. Since, therefore, the Father was never without the Word, Wisdom, and Power, how can you think this name came to Him only in time? With this removed, the ninth—who is also Jubal—said: "It's clear that God doesn't condemn marriage, nor did He curse it; why, then, do you deny that the One you worship was born of marriage?" "Unless," he said, "you're trying to cast doubt on marriage." "Again, how can He be tempted, who is Power? How can He suffer, who is Virtue? How can He die, who is Life?" "Finally, you're forced to this conclusion: that you must claim there are two sons—one whom the Father begot, and another whom the Virgin brought forth." "Again, how can it be that the man who was assumed can suffer without injury to the One by whom he was assumed?" To this, Sylvester replied: "We don't say that Christ was born of a virgin to condemn marriage, but rather that we reasonably accept the reasons for the virginal birth." Marriage isn't obscured by this claim; rather, it's honored, since this Virgin who gave birth to Christ was herself born of marriage. Christ is tempted, however, to conquer all the devil's temptations; He suffers to subject all suffering to Himself; He dies to subjugate the power of death. The one Son of God is also in Christ, who, just as He is truly the invisible Son of God, is also the visible Christ. What is God is therefore invisible, and what is man is visible. We can use an example to show how the assumed human nature can suffer without the suffering of the One who assumed it. Consider the example of a king's purple robe: it was wool, and blood added to this wool provided the purple color. When it was held by the fingers and twisted into thread, what was being twisted? Was it that which is the color of royal dignity, or that which the wool had been before it became purple? Humanity is like wool, and God is like the color of purple dye; while He was in the passion as He suffered on the cross, He was in no way subject to the passion itself. The twelfth, who was also called Thara, said: 'I don't like that example, because the color is twisted along with the wool.' When everyone disagreed with him, Silvester said: 'Then take another example.' A tree that holds the sun's brightness within it receives the blow when it is cut, but the brightness remains untouched by the cut. In the same way, while His human nature suffered, His divinity was subject to no passion. The eleventh, who was also called Sileon, said: 'If the prophets predicted these things about your Christ, we would like to know the reasons for such great mockery, suffering, and death.' Silvester replied: 'Christ hungered to restore us; He thirsted to provide life-giving drinks for our dryness; He was tempted to free us from temptation; He was held to release us from the devil's capture; He was mocked to free us from the devil's mockery; He was bound to absolve us from the knot of bondage and curse; He was humbled to exalt us; He was stripped to cover the nakedness of our first deprivation with indulgence; He accepted a crown of thorns to restore the lost flowers of paradise; He was hung on the wood to condemn the desire born on the wood; He was given gall and vinegar to drink to lead humanity into a land flowing with milk and honey and to open life-giving springs for us; He took on mortality to grant us His immortality; He was buried to bless the graves of the saints; He rose to restore life to the dead; He ascended into heaven to open the gate of heaven; He sits at the right hand of God to hear the prayers of those who believe.' As Silvester continued with these things, everyone—the emperor, the judges, and the Jews alike—unanimously broke out in praise of Silvester.
Signs and Wonders
Sylvester demonstrates the power of Christ by reviving a bull and binding a dragon, leading to mass conversions.
Then the twelfth man, named Zambri, spoke up in great indignation: "I am amazed that you, the wisest of judges, would believe in such wordy evasions and think that the omnipotence of God can be confined by human reason." But let's stop talking and get to the facts. They are truly foolish who worship a crucified man, when I know the name of the almighty God, whose power even the rocks cannot withstand, and which no creature is able to hear. And to prove to you that I am telling the truth, let the most ferocious bull be brought to me, and as soon as this name sounds in its ear, the bull will die on the spot. Silvester replied to him, "And how is it that you didn't fall down when you heard this name?" Zambri said, "It isn't for you to know this mystery, since you are an enemy of the Jews." A most ferocious bull was brought in, dragged with difficulty by a hundred very strong men; but as soon as Zambri whispered the word into its ear, the bull immediately bellowed, rolled its eyes, and died. All the Jews shouted vehemently and mocked Silvester. To this, Silvester replied: "He didn't invoke the name of God, but the name of a wicked demon; for my God, Jesus Christ, not only puts the living to death, but also brings the dead back to life." For the power to kill without the power to bring to life belongs to lions, serpents, and wild beasts. If he wants me to believe it wasn't the name of a demon, let him speak it again and bring back to life what he killed. For it is written of God: 'I will kill and I will make to live'; if he cannot do this, he has undoubtedly invoked the name of a demon, who can kill the living but cannot bring the dead to life. When the judges pressured Zambri to revive the bull, he said, "Let Silvester revive it in the name of Jesus the Galilean, and we will all believe in him." For even if he could fly with wings, he still wouldn't be able to accomplish this. All the Jews, therefore, promise that they will believe if he revives the bull. Then Silvester, having prayed, leaned toward the bull's ear and said, "O name of curse and death, depart by the command of our Lord Jesus Christ, in whose name I say to you: bull, rise and return gently to your herd." The bull stood up immediately and walked away with complete gentleness. Then the queen, the Jews, the judges, and everyone else converted to the faith. A few days later, however, the priests of the idols came to the emperor and said, "Most holy emperor, since you accepted the faith of Christ, that dragon in the pit has been killing more than three hundred people every day with its breath." Constantine consulted Silvester about this, and he replied, "Through the power of Christ, I will make it stop causing any harm." The priests promised that if he did this, they would believe. While Silvester was praying, the Holy Spirit appeared to him and said, "Go down to the dragon without fear, you and the two priests with you. When you reach it, say: 'Our Lord Jesus Christ, born of the Virgin, crucified and buried, who rose again and sits at the right hand of the Father, is coming to judge the living and the dead.'" "You, therefore, Satan, wait for Him in this pit until He comes." "You will bind its mouth with thread, and seal it with the ring of the cross, which has the sign on top." Afterward, you'll come to me safe and sound, and you'll eat the bread that I've prepared for you. Silvester then went down into the pit with two priests, carrying two lanterns; he spoke the words he'd been told to the dragon, bound its hissing, whistling mouth as commanded, and upon coming back up, he found the two magicians—who had followed them to see if they would actually go down to the dragon—nearly dead from the dragon's stench. He brought them back with him safe and sound, and they immediately converted along with a vast multitude; thus, the Roman people were delivered from a double death: the worship of demons and the dragon's poison.
Final Admonition and Death
Sylvester concludes his life by instructing his clergy to maintain charity and vigilance before passing to the Lord.
Finally, as blessed Silvester approached death, he admonished his clergy on three things: that they should have charity among themselves, govern their churches more diligently, and guard the flock from the biting of wolves. After this, he fell asleep happily in the Lord around the year of our Lord 320.
Read the original Latin
Silvester dicitur a sile, quod est lux et terra, quasi lux terrae, id est ecclesiae, quae instar bonae terrae habet pinguedinem bonae operationis, nigredinem humiliationis et dulcedinem devotionis. Per ista enim tria agnoscitur bona terra, ut ait Palladius ; vel Silvester dicitur à silva et theos, quia homines silvestres et incultos et duros ad fidem traxit. Vel sicut dicitur in glossario: Silvester dicitur viridis, agrestis, umbrosus, nemorosus. Viridis coelestia coniemplando, agrestis se ipsum excolendo, umbrosus ab omni concupiscentia refrigeratus, nemorosus inter arbores coeli plantatus. Ejus legendam compilavit Eusebius Caesariensis, quam beatus Blasius in consilio septuaginta episcoporum a catholicis legendam commemorat, sicut in decreto habetur.
Silvester a matre re et nomine justa genitus a Cyrino presbytero eruditus hospitalitatem summe exercebat. Timotheus autem quidam christianissimus ab eo in hospitium suscipitur, qui tamen ob persecutionem ab aliis vitabatur. Hic ) Timotheus per unum anuum et III menses praedicavit et postea coronam assecutus est mar lirii, dum praedicaret constantissime fidem Christi, Putans autem Tarquinius praefectus Timotheum multis abundasse divitiis eas a Silvestro expetiit, inferens ei minas mortis. Sed cum vere Timotheum hujusmodi divitias non habuisse comperit, Silvestrum ydolis immolare praecepit, alioquin in crastinum: diversa reciperet genera lormentorum. Cui Silvester: stulte; hac nocte morieris et sempiterna tormenta recipies et, velis nolis, verum Deum esse quem colimus, recoguosces. Silvester igitur carceri traditur et Tarquinius ad prandium invitatur. Dum ergo comederet, os piscis in ejus gutture sic versatur, ut nulla ratione rejicere potuerit vel glutire. Sicque media nocte defunctus ad tumulum cum luctu ducitur et Silvesler cum gaudio a carcere liberatur, qui non solum à christianis, sed eliam a paganis miro diligebatur affectu.
Erat enim aspectu angelicus, sermone nitidus, integer corpore, sanctus opere, consilio magnus, fide catholicus, spe patientissimus, caritate diffusus. Mortuo igitur Melchiade, episcopo urbis Romae, Silvester ab omni plebe plurimum renitens in summum pontificem est electus. Hie omnium orphanorum et viduarum et pauperum nomina in matricula scripta habebat et omnibus necessaria providebat, Hic quartum et sextum diem et sabbatum jejuniis instituit observandum, quintum vero quasi dominicum reservandum. (Graecis vero Christianis dicentibus sabbatum potius quam quintum diem celebrandum respondit, hoc fieri non debere, et quia hoc est traditionis apostolicae et quia dominicae debetur compassio sepulturae. Cui illiz unum est sabbatum sepulturae, in quo semel in anno jejunium exbibendum. Quibus Silvester: sicut omnis dies dominieus resurrectionis gloria, sic emne sabbatum decoratur dominica sepultura. Igitur de sabbato acquiescunt, sed de quinta feria vehementer contendunt asserentes, non debere christianorum solemnitatibus sociari. Silvester autem ejus dignitatem praecipue in tribus ostendit.
Quoniam hac die dominus coelum ascendit et corporis sui et sanguinis sacramentum instituit et sacrum chrisma ecclesia confecit. Omnes igitur rationibus ejus acquiescunt.
Persequente autem Constantino christianos, Silvester de urbe exiit et in quodam monte cum suis clericis mansit. Ipse autem Constantinus merito persecutionis tyramicae in incurabilem cecidit plagam leprae. Tandem ad consilium pontifieum ydolorum adducta sunt tria millia paerorum, nt eos occidi faceret et se in eorum sanguine recenti et calido balnearet. — Egrediente autem eo ad locum, ubi balneum parari debebat, matres puerorum eidem occurrerunt, quae resolutis crinibus miserabiliter ulnlabant, et lacrimans Constantinus jussit stare currum et erigens se dixit: audite me comites et commilitones et omnes populi qui adstatis! dignitas romani populi de fonte nascitur pietatis, quae eliam hanc legem dedit, ut capitali sententiae subderetnr, quicumque in bello occidisset infantem. Quanta ergo erit crudelitas, ut hoc nostris faciamus filiis, quod fieri prohibuimus alienis? — Quid juvat barbaros superasse, si a erudelitate vincamur? Nam vicisse extraneas nationes ratione virium est bellantium populorum, vincere autem vitia el peccata virtus est morum.
Inu illis ergo praeliis fortiores nes exsistimus illis, in his vero nobis ipsis fortiores sumus. Qui enim fuerit in isto certamine superatus, victoriam obtinet victus, victor enim post victoriam vincitur, si pietas ab impietate superatur. Vincat ergo pietas in isto congressu. Bene enim omnium adversariorum poterimus esse victores, si sola pietate vincamus. Omnium enim se esse dominum comprobat, qui servum se monstraverit pietatis. Melius est ergo me mori salva vita innocentium quam per eorum interitum vitam recuperare crudelem, quam tamen recuperare incertum est, cum tamen certum sit, quod sic recuperata erudelis est. Jussit igitur, ut matribus sui pueri redderentur et dona plurima et infinita vehicula praeberentur, sicque matres; quae flendo venerant, ad loca sua cam gaudio redierunt. Ipse autem imperator ad palatium suum reversus est.
Sequenti vero nocte Petrus et Paulus apparuerunt ei dicentes: quoniam exhorruisti effusionem sanguinis innocentis, misit nos dominus Jesus Christus dare tibi recuperandae consilium sanitatis. Silvestrum igitur episcopum, qui apud montem Siraptim latitat, accerse: hic tibi piscinam ostendet, in qua immersus tertio ab omni curaberis leprae morbo. Tu vero Christo hanc vicissitudinem reddas, ut ydolorum templa diruas, Christi restaures ecclesias et ejus deinceps cultor fias. — Evigilans igitur Constantinus statim milites misit ad Silvestrum. Videns aulem Silvester milites statim ad palmam martirii credidit se vocari, Deo autem se recommendans et socios secum adhortans Constantino intrepidus praesentatur. Cui Constantinus ait: bene te venisse gratulamur; qui a Silvestro resalutatus narravit ei per ordinem sui somnii visionem. Percunctanti vero Constantino, qui essent illi duo Dii, qui sibi apparuerunt, Silvester respondit, illos esse Christi apostolos et non Deos. Tunc ad preces imperatoris Silvester apostolorum ymagines sibi jussit afferri: quas ut imperator aspexit, tales esse, qui sibi apparuerunt, exclamavit.
Silvester igitur eum catechumenon fecit et unius hebdomadae sibi jejunium indixit et carceres aperire monuit. Cumque in aquam descendisset baptismatis, mirabilis ibi emicuit splendor lucis, sicque inde mundus exivit et Christum se vidisse aperuit. Prima autem die sui baptismatis hanc legem dedit, ut Christus in urbe Romana tamquam verus Deus coleretur. Secunda, ut si quis Ghristum blasphemaret, puniretur. Tertia ut quicunque Christiano fecisset injuriam, bonorum suorum parte dimidia privaretur. Quarta, ut sicut imperator Romae sic Romanus pontifex caput ab universis episcopis habeatur. Quinta ut quicunque in ecclesias confugerit, ab omnibus servetur injuriis immunis, Sexta, ut nullus nisi de licentia sui antistitis ecclesiam aedifieet intra muros alicujus civitatis. Septima ut ad aedificationem ecclesiarum decimae possessionum regalium tribuantur.
Octava imperator ad ecclesiam sancti Petri venit et de suis culpis se lamentabiliter accusavit, postmodum arrepto bidente ad fundamentum ecclesiae basilicae construendum terram primus aperuit et duodecim cophinos in suis scapulis foras ejecit.
Haec ubi Helena, mater Constantini Augusti in Bethania consistens audivit, per litteras laudat filium, quod abrenuntiasset simulacris ydolorum, sed dure increpat, quod relicto Deo Judaeorum crucifixum hominem Deum colat. . Rescribit autem Augustus, ut Judaeorum magistros secum adducat et ipse Christianos doctores proferret, ut sic et disputatione mutua appareat fides vera. Adduxit igitur sancta Helena centum sexaginta unum doclissimos Judaeorum, inter quos duodecim erant, qui sapientia et eloquentia prae caeteris rutilabant. Cum igitur Silvester cum clericis suis et praedicti Judaei ad disputandum coram imperatore insimul convenissent, de communi consensu duos judices gentiles sapientissimos et probatos nomine Craton et Zenophilum statuerunt, ad quos pertineret sententia dicendorum. Qui licet gentiles erant, tamen justissimi et fideles, talique inter eos sententia est firmatum, ut uno stante et loquente alius non loquatur. Incipiens ergo primus de illis duodecim nomine Abiathar ait: cum isti tres Deos dicant, patrem et filium et spiritum sanctum, manifestum est, eos contra legem agere, quae dicit: videte, quia ego sum solus et non est alius Deus praeter me. Denique si dicunt, Christum Deum esse, quia multa fecit signa, in nostra etiam lege fuerunt multi, qui miracula plurima fecerunt et tamen nunquam ex hoc deitatis nomen sibi usurpare ausi sunt, sicut iste, quem isti adorant.
Ad quem Silvester: nos vnum Deum colimus, sed non in tanta solitudine eum dicimus, ut gaudium filii non haberet. Ex vestris autem libris vobis trinitatem personarum demonstrare valemus. Nam patrem dicimus, de quo propheta ait: ipse invocavit me pater meus es tu etc. , filium, de quo idem: filius meus es tu, ego hodie genui te, spiritum sanctum, de quo idem: spiritu oris ejus omnis virtus eorum. In hoc etiam, quod dixit: faciamus hominem ad ymaginem et similitudinem nostram, evidenter et personarum pluralitatem et divinitatis unitatem demonstrat. Licet antem sint tres personae, unus tamen Deus est, quod exemplo visibili aliquatenus demonstrare valemus. Et accipiens purpuram imperatoris, tres ibi plicas fecit dicens: ecce videte tres plicas, et explicans eas ait: ecce videtis, quia tres plicae sunt unus paunus, ita tres personae sunt unus Deus. De hoc autem quod dicitur, quod ex miraculis Deus credi non debet, cum alii plures sancti miracula fecerunt nec tamen se Deos dixerunt, sicut Christus, Deum per hoc se asserere voluit.
Certe Deus superbientes contra se nunquam passus est sine poena acerrima praeterire, sicut patet in Dathan et Abyron aliisque quam pluribus. Quomodo ergo mentiri potuit et se Deum dicere, quod non erat, cum eum se Deum dicentem nulla poena secuta fuerit, sed virtutum efficacia comitabatur. Tunc judices dixerunt: constat Abiathar a Silvestro superatum, nam et ratio hoc docet, quia si Deus non esset et se Deum dixisset, conferre vitam mortuis non valeret. Tunc illo amoto senndus qui et Jonas dicebatur, ad conflictum accedens ait: Abraham à Deo circumcisionem accipiens justificatus fuit et omnes filii Abrahae per circumcisionem justificabantur; igitur qui non fuerit circumeisus, non erit justificatus. Ad quem Silvester: constat Abraham ante circumcisionem Deo placuisse et amicum Dei appellatum esse, igitur non circumcisio ipsum sanctificavit, sed fides et justitia ipsum Deo placere fecit; non igitur accepit circumcisionem in sanetificationem sed in distinctionem. Isto superato tertius, qui et Godolias, accedens ait: quomodo Christus vester potest esse Deus, cum asseratis eum esse natum, tentatum, traditum , nudatum, felle potatum , ligatum, sepultum, cum haec omnia in Deo esse non possint? Ad hoc Silvester: de vestris libris haec omnia probamus de Christo fuisse praedicta. Nam de ejus nativitate dixit Ysaias: ecce virgo concipiet etc.
De ejus tentatione Zacharias: vidi Jesum sacerdotem magnum stantem coram Angelo et Sathan stabat a dextris ejus ete. De ejus traditione psalmista: qui edebat panes meos magnificavit super me supplantationem etc. De ejus nudatione idem: diviserunt sibi vestimenta mea etc. De ejus fellea potatione idem: dederunt in escam meam fel et in siti mea etc. De ejus ligatione Esdras: vinxistis me non sicut patrem, qui liberavit vos de terra Aegypti, elamantes ante tribunal judicis, humiliastis me suspendentes iu ligno, tradidistis me. De ejus sepultura Jeremias: in sepultura ejus reviviscent mortui. Cum ergo Godolias quid responderet, non haberet, data sententia remotus est. Quartus qui et Annas, accedens ait: ea, quae de aliis dieta sunt, Silvester iste de suo Christo praedicta fuisse firmat, unum superest, mt probet haec de sno Christo praedicta faisse.
Ad quem Silvester: dabis ergo alium, quam quem virgo concepit, qui felle est cibatus, splnis coronatus, crucifixus, mortuus et sepultus, qui surrexit a mortuis et ad coelos adscendit. Tunc Constantinus ait: si alium non dederit, sciat se superatum. Quod cum facere non posset, hic amovetur et quintus, qui et Doeth, producitur, qui ait: si ex semine David Christus natus esset et sanctificatus, ut dicitis, ergo baptizari non debuit, nt iterum sanctificaretur. Ad quem Silvester: sicut circumcisio in Christi circumcisione finem accepit, ita noster baptismus in Christi baptismate initium sanctificationis habuit; non ergo baptizatus est, ut sanctificaretur, sed ut sanctificaret. Qui cam taceret, ait Constantinus: non taceret Doeth, si haberet contraria, quae proferret. Tunc sextus, qui et Chusi, ait: vellemus ut Silvester ille causas hujus virginalis partus nobis exponeret. Ad quem Silvester: terra, de qua Adam formatus est, incorrupta erat et virgo, quia nec se ad bibendum humanum sanguinem aperuerat nec maledictionem spinarum acceperat, nec hominis mortui sepulturam habebat, nec!) serpenti data fuerat ad edendum.
Oportuit ergo ex Maria virgine novum Adam fieri, ut sicut serpens natum ex virgine vicerat, sic a nato ex virgine vinceretur, et qui Adae victor exstitit in paradiso, idem tentator factus est domini in deserto, ut qui Adam vicerat manducantem, vinceretur a domino jejunante. Hoc superato septimus, qui et Benjamin, ait: quomodo Christus vester filius Dei esse potest, quia dyabolo tentari potuit, ut modo in fame panem ex lapidibus facere urgeretur, modo in templi celsitudinem levaretar, modo ad adorandum ipsum dyabolum induceretur. Ad quod Silvester: si dyabolum ergo vicit, quia ab Adam manducante est auditas, constat ideo eum esse superatum, quia est a Christo jejunante contemtus. Nos autem non in quantum Deus, sed in quantum homo, eum tentatum esse fatemur. Ideo autem tripliciter est tentatus, ut a nobis omnes tentationes excluderet, et formam vincendi daret. Saepe namque in homine victoriam abstinentiae sequitur tentatio humanae gloriae et tentationem humanae gloriae appetitus dominii et excellentiae comitatur. Ideo a Christo de his vineitur, ut vincendi nobis forma donetur. sto superato octavus, qui et Aroel, ait: constat, quia Dens summe perfectus est, et nullius indiget: quid ergo ei opus fuit, ut nasceretur in Christo?
Quomodo iterum Christum verbum appellas? — Sed et hoc constat, quod Deus antequam haberet filium, pater dici non potuit, ergo si pater Christi postea dictus est, mutabilis factus est. Ad haec Silvester: filius ante tempora ex patre est genitus, ut faceret, quae non erant, et in tempore est natus, ut reficeret quae perierant. Quae etsi solo verbo reficere poterat, tamen per passionem, nisi homo fieret, redimere non valebat, quia in sua deitate ad patiendum aptus non erat. Nec hoc erat imperfectjonis. sed perfectionis, si in sua non erat deitate passibilis. Porro filium Dei verbum dici ex eo patet, quia propheta ait: eructavit cor meum verbum bonum. Deus quoque semper pater fuit, quia semper ejus filius exstitit, filius enim ejus est verbum ejus, sapientia ejus, virtus ejus.
In patre autem semper fuit verbum, juxta illud: eructavit cor meum verbum, Semper sapientia juxta illud: ego ex ore altissimi prodii primogenita ante omnem creaturam. Semper virtus juxta illud: ante omnes colles ego parturii, necdum fontes aquarum eruperant etc, Cum ergo pater nunquam fuerit sine verbo, sapientia et virtute, quomodo putas hoc nomen sibi ex tempore advenisse? Hoc ergo amoto nonus, qui et Jubal, dixit: constat, quia Deus conjugia non damnat nec iis maledixit, quare ergo de conjugio natum denegatis hunc esse, quem colitis? Nisi, ait, obfuscare conjugia studeatis. Rursus quomodo tentatur, qui potens est; patitur, qui virtus est; moritur, qui vita est? Denique ad hoc cogeris, ut duos filios esse dicas, unum, quem pater genuit, alterum, quem virgo generavit. Rursus quomodo fieri potest, ut patiatur homo, qui assumtus est, sine laesione ejus, a quo assumtus est. Ad hoc Silvester: nos Christum non ideo natum de virgine dicimus, ut conjugia condemnemus, sed causas virginei partus rationabiliter acceptamus.
Nec hac assertione obfuscantur, sed ornantur conjugia, quoniam haec virgo, quae Christum peperit, de conjugio nata est. Tentatur autem Christus, ut omnes tentationes dyaboli vinceret, patitur, ut universas passiones subjiceret, moritur, ut mortis imperium subjugaret. Dei quoque filius unus in Christo est, qui sicut est vere Dei filius invisibilis, ita visibilis est Christus. Est ergo invisibile hoc, quod est Deus, et est visibile hoc, quod est homo. Pati vero posse hominem assumtum sine passione ejus, qui assumsit, exemplo doceri potest. Nam ut praesentis purpurae regis utamur exemplo, lana enim fuit et huic lanae sanguis accedens colorem purpureum praebuit. Cum ergo teneretur digitis et torqueretur in filo, quid torquebatur? hoc, quod regiae dignitatis color est, an hoc, quod lana exstiterat, antequam purpura fieret?
Lanac ergo assimilatur homo, colori purpurae Deus, qui simul in passione fuit, dum paleretur in cruce, sed passioni in nullo subjacuit. Decimūs, qui et Thara, dixit: non mihi placet istud exemplum, quia simul color torquetur cum lana. Cui cum omnes tamen contradicerent, Silvester dixit: accipe ergo aliud exemplum. Arbor habens in se solis splendorem, cum inciditur, ictum quidem suscipit, splendor autem ab incisione immunis existit. Sic homine patiente divinitas nulli passioni subjacuit. Undecimus qui et Sileon, ait: si de Christo tuo prophetae ista vaticinati sunt, tantae irrisionis, passionis et mortis causas scire vellemus. Et Silvester: esurivit Christus, ut nos reficeret; sitivit, ut ariditati nostrae vitalia pocula ministraret, tentatus est, ut nos a tentatione liberaret, tentus est, ut nos a daemonum captura dimitteret; irrisus est, ut nos ab irrisione daemonum liberaret; ligatus est, ut nos a nodo ligationis et maledictionis absolveret; humiliatus est, ut nos exaltaret; exspoliatus est, ut nuditatem primae privationis indulgentia tegeret; spinarum coronam accepit, ut flores paradisi perditos redonaret; in ligno suspensus est, ut concupiscentiam in ligno genitam damnaret; felle et aceto potatus est, ut hominem ad terram fluentem lac et mel introduceret et fontes nobis mellifluos aperiret; mortalitatem suscepit, ut suam nobis immortalitatem donaret; sepultus est, ut sanctorum sepulturas benediceret; surrexit, ut mortuis vitam redderet; ascendit in coelum, ut coeli januam aperiret; sedet a dextris Dei, ut preces credentium exaudiat. Haec Silvestro prosequente universi, tam imperator quam judices et Judaei in laudem Silvestri proruperunt unanimiter.
Tunc indignatus duodecimus , qui et Zambri, indignatione magna dixit: miror vos sapientissimos judices verborum ambagibus credere et Dei omnipotentiam aestimare humana ratione concludi. Sed jam cessent verba et veniamus ad facta. Stultissimi namque sunt, qui crucifixum colunt, cum ego nomen Dei omnipolentis sciam, cujus virtutem nec sufferunt saxa nec audire valet quaelibet creatura. Et ut me verum dicere comprobetis, taurus ad me ferocissinus adducatur et dum in ejus aure nomen istud insonuerit, taurus illico morietur. Ad quem Silvester: et tu quomodo hoc nomen audiens non decidisti? Zambri dixit: non est tuum hoc noscere misterium, qui Judaeorum inimicus es. Adducitur autem taurus ferocissimus, vix a centum hominibus fortissimis tractus, at ubi Zambri in aure ejus verbum protulit, continuo taurus mugiens oculosque ejiciens exspiravit. Omnes igitur Judaei vehementer acclamant et Silvestro insultant.
Quibus Silvester: non Dei nomen protulit, sed nomen pessimi daemonis nominavit, Deus enim meus Jesus Christus non solum viventes mortificat, sed etiam mortuos vivificat. Nam occidere posse et non vivificare posse est leonum, serpentum et ferarum. Si ergo vult, ut credam, quod nomen daemonis non fuerit, dicat iterum et vivificet, quod occidit. Nam de Deo scriptum est: ego occidam et ego vivere faciam; quod si non poterit, nomen daemonis absque dubio nominavit, qui viventem occidere potest, mortuum vivificare non potest. Cumque Zambri ad suscitandum taurum a judicibus urgeretur, dixit: suscitet eum Silvester in nomine Jesu Galilei et omnes in eum credemus. Nam etsi pennis posset volare, istud tamen non valeret perficere. Omnes igitur Judaei, si taurum suscitaverit, se credituros promittunt. Tunc Silvester oratione facta ad aurem tauri se applicans dixit: o nomen maledictionis et mortis egredere jussu domini nostri Jesu Christi, in cujus nomine tibi dico: taure, surge et ad armentum tuum mansuetus recede.
Statim igitur taurus surrexit et cum omni mansuetudine abiit. Tunc regina, Judaei, judices et caeteri omnes conversi sunt in fidem. Post aliquos vero dies ydolorum pontifices ad imperatorem venerunt dicentes: sacratissime imperator, ille draco, qui est in fovea, postquam fidem Christi recepistis, plus quam trecentos homines quotidie interficit flata suo. Consulente super hoc Constantino Silvestrum respondit: ego per Christi virtutem eum ab omni cessare laesione faciam. Promittunt pontifices, se, si hoc faciat, credituros. Orante autem Silvestro sanctus spiritus ei apparuit dicens: securus ad draconem descende tu et duo presbiteri, qui sunt tecum, cumque ad eum veneris, eum taliter alloquaris: dominus moster Jesus Christus de virgine natus, crucifixus et sepultus , qui resurrexit et sedet ad dextram patris, hic venturus est judicare vivos et mortuos. Tu ergo Sathana eum in hac fovea, dum venerit, exspecta. Os autem ejus ligabis filo et annulo crucis habente signum desuper sigillabis.
Postea ad me sani et incolumes venietis et panem, quem vobis paravero, comedetis. Descendit itaque Silvester cmn duobus presbiteris in foveam per gradus GL duas secum ferens laternas: tunc draconi praedicta verba dixit et os ipsius stridentis et sibilantis, ut jussus fuerat, alligavit et adscendens invenit duos magos, qui eos secuti fuerant, ut viderent, si usque ad draconem descenderent, ex draconis foetore paene mortuos. Etiam eos secum adduxit incolumes atque sanos, qui statim cum multitudine infinita conversi sunt sicque romanorum populus à duplici morte liberatus, scilicet a cultura daemonis et veneno draconis. Tandem beatus Silvester morti appropinquans clerum de tribus admonuit, scilicet ut inter se caritatem haberent, ecclesias suas diligentius gubernarent et gregem a luporum morsibus custodirent. Post haec in domino feliciter obdormivit circa annum domini CCCXX.
Notes
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