On Silence and Solitude (II) A catena of sayings, drawn at random from the desert ascetics of the early Christian centuries, well expresses the value and necessity of authentic silence, silence of the heart. “A brother asked Abba Pambo if it is good to praise one’s neighbor, and the old man said to him, ‘It is better to be silent.’” “A brother asked Abba Poemen, ‘Is it better to speak or to be silent?’ The
Human discourse and writing about God and the things of God—yes, even the best of it, the Scriptures held sacred by Jews and Christians—are always inexact analogues, precisely because they are expressions limited by the specifics of culture. However necessary as a guide for faith, the Bible itself represents the attempts of human beings to express what is finally inexpressible: the identity, the nature, the meaning of God for the world. Behind the words are
The Gift of Silence (III) From the time of Elijah through the period of classical prophecy, God continued to reveal Himself through His Word of blessing and judgment. At the same time, silence was increasingly perceived as something negative: the absence of God’s voice and thus of His presence. “The land of silence” became synonymous with Sheol, the place of the dead where, by definition, the life-giving God is not to be found (Ps 88:11-13;
The Gift of Silence (II) There is an obvious and deep irony in any attempt to talk about silence. It’s like trying to describe the ineffable or depict the invisible. The task itself is inherently impossible. Silence can only speak for itself: not through words, but through experience. The best way to begin, therefore, is not by any definition or analysis, but by a story. There is a familiar little account in the alphabetical collection
“For God alone my soul waits in silence.” (Ps. 61:1) “When the Lamb opened the seventh seal, there was silence in heaven for about half an hour.” (Rev. 8:1) “Silence is the sacrament of the world to come.” (St. Isaac the Syrian) Silence is not just the absence of ambient noise. Nor does it mean the lack of laughter or music or shared reflection. Silence is a state of mind and heart, a condition of
Whoever you are, whatever you may be, says the Lord of Love, my hand is resting upon you at this very moment. By this gesture, I am letting you know that I love you and that I call you for my own. I have never ceased loving you, speaking to you, or calling you. Sometimes it was in silence and solitude. Sometimes it was there, where others were gathered in my name. Often you did
One Route but so Many By-Ways Jerome said: ‘There are many virtues which lead those who practice them to the kingdom of heaven. There is only one route but there are many by-ways. ‘Whoever is anxious to make progress, even if he reaches a certain degree of perfection, can always find some need for improvement and become more proficient day by day. ‘No one can enjoy a good reputation both for virtue and for a
Abba Gregory Nazianzus, the theologian, said, “These three things God requires of all the baptized: right faith in the heart, truth on the tongue, temperance in the body.”42 The desert elders taught that there must be a direct flow from purity of heart to speech and action. When words have their origin in the silence of purity of heart they will be congruent with the monk’s behavior. The common vocation of all Christians is to
Silence and Purity of Heart The disciples of Abba Pachomius learned that silence is not simply the absence of sound. It is a unique form of human consciousness. In the silence of their teacher they were drawn beyond themselves into a transpersonal form of listening, seeing and learning. They witnessed the presence of God in Pachomius in such a way that the judgments of their egos were released. They were lured beyond the boundaries of
The elders knew that words have great power to harm and distract or to give life and edify. Since human speech affects the lives of others in such profound ways the abbas and ammas valued silence as a steward of both hearing and speech. They took the power of words very seriously and, as illustrated in the incident about Abba Ammoes and his disciple, guided the patterns of their relationships to ensure appropriate use of
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