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 have the heart, the tongue and use of the body in equilibrium in order to “speak” God’s presence from the silence of the heart. The elders insisted that there is no other “spirituality” than applied spirituality. Abba Gregory of Nyssa said, “Silence is the beginning of salvation.”
”A brother asked Abba Sisoes, ‘What am I to do?’ He said to him, ‘What you need is a great deal of silence and humility. For it is written: “Blessed are those who wait for him” (Isa 30: 18) for this they are able to stand.'”43 A litany of the voices of the younger monks echoed throughout the desert: “Give me a word” and “What should I do?” The response was always the same, “Your words and actions must come out of silence.” In this case Abba Sisoes recommends a “great deal” of silence for what was probably a “type A monk who, in his great desire to seek God, wanted fast results from praxis. The abba chastises the monk for not being willing “to wait for him.” It is possible to search for God with such outward activity and conversation that a person cannot see or hear the patient God who waits in the silence of his or her heart. Silence teaches patience and patience enables us “to stand” in the presence of the One who is already present.
Sometimes being able to “stand in the presence” takes a long time. “It was said of Abba Agathon that for three years he lived with a stone in his mouth, until he had learnt to keep silence.”44 Here is a man who loved to talk! One can see the traces of both a smile and agony on his face as he lived among his brothers dying to speak, but knowing the wisdom of learning to keep silent. How big was the stone? What were the practical results of his three-year apprenticeship in the art of being silent?
Abba Agathon was wise in spirit and active in body. He provided everything he needed for himself, in manual work, food, and clothing …. Whenever his thoughts urged him to pass judgment on something which he saw, he would say to himself, “Agathon, it is not your business to do that.” Thus his spirit was always recollected …. Abba Agathon said, “If I could meet a leper, give him my body and take his, I should be very happy.” This indeed is perfect charity.45
There seems no doubt that the desert elders had had experiences of putting their feet in their mouths. Pride, vainglory, insensitivity, and the need to be in control are often motives for giving advice, speaking in judgment, and wanting to fix things. At the same time, motives for speaking without thinking can be genuine desires to help others. But in both cases the elders knew the dangers of not speaking from a heart that is sensitive to God and one’s neighbors. A brother said to Abba Poemen, “If I see something do you want me to tell you about it?” The old man said to him, “It is written: ‘If one gives answer before he hears, it is his folly and shame.’ (Prov 18:3). If you are questioned, speak; if not, remain silent.”46 Silence is a powerful way to learn and discern because it makes listening, self-restraint and patience possible. It opens a person to wisdom and the possibility of wise behavior. ”A brother who shared a lodging with other brothers asked Abba Bessarion, ‘What should I do?’ The old man replied, ‘Keep silence and do not compare yourself with others.”‘ 47
Another day when a council was being held in Scetis, the Fathers treated Moses with contempt in order to test him saying, “Why does this black man come among us?” When he heard this he kept silent. When the council was dismissed, they said to him, “Abba, did that not grieve you at all?” He said to them, “I was grieved, but I kept silence.”48
With the exception of extreme hermits, the monks of the desert did not live in isolation. Over the years, different forms of community life evolved, and the monks were not always polite or patient with each other. They faced the same challenges and turf wars as people in any other type of community. Pride, anger, jealousy, fear, and selfishness lurked in their shadows, too. Yet in their silence they learned not to take themselves too seriously and became aware of the dangers of using each other as benchmarks for measuring progress along the spiritual path. Silence requires time, and in that “timeless space” they often received grace to control emotions and learn how to respond to conflict without perpetuating conflict. Unless we have the courage to enter our hearts and be pastured by God’s grace and wisdom we will never learn the restraint and respect necessary for living in peace with each other and our neighbors. Silence is the womb of civility and compassion.
A Last Word About Silence
Amma Syncletica said:
It is dangerous for anyone to teach who has not first been trained in the “practical life. ” For if someone who owns a ruined house receives guests there, he does them harm because of the dilapidation of his dwelling. It is the same in the case of someone who has not first built an interior dwelling; he causes loss to those who come. By words one may convert them to salvation, but by evil behavior, one injures them.49
~David G.R. Keller, Oasis of Wisdom: The Worlds of the Desert Fathers and Mothers
42 Ward, Sayings, Gregory the Theologian 1, 45.
43 Ibid., Sisoes 42, 220.
44 Ibid., Agathon 15, 22.
45 Ibid., Agathon 10, 18, 26, 22-24.
46 Ibid., Poemen 45, 173.
47 Ibid., Bessarion 10, 42.
48 Ibid., Moses 3, 139.
49 Ibid., Syncletica 12, 233.
