The Holy Fathers teach you silence. Peace: inner silence
It's time, my friend, it's time! the heart asks for peace -
Days fly by, and every hour carries away
A piece of existence, and you and I together
We assume to live, and lo and behold, we’ll just die.
There is no happiness in the world, but there is peace and will.
I have long dreamed of an enviable share -
Long ago, a tired slave, I planned to escape
To a distant monastery of labors and pure bliss.
A.S. Pushkin
IN Explanatory dictionary we looked at the ancient Greek word for “humility.” Word ἡ ταπεινοφροσύνη (tapeinofrosyne) is literally translated into Russian as. And, perhaps, only sincere humility, when a person lives with peace in his soul, does not offend anyone and is not offended by anyone, can give real peace.
Interestingly, the ancient Greek word for peace is ἡ ἡσυχία (hesyhia) - is simultaneously translated into Russian as “silence”, “silence”. This nest of meanings suggests necessary condition, without which it is impossible to achieve peace - inner silence. Only in a situation of inner silence, when you stop being indignant and worried about various everyday worries, worries and passions, reacting to attacks against yourself and condemning others, can you find true peace. That peace, which, perhaps, is truly still completely unknown, and is only anticipated by us in this life, only glimpses of which visit us at separate, selected moments. From silence, real prayer is born, which is not just a request for something (God knows better than us what we need), but “a conversation of the mind with God” (Evagrius the monk). The Danish philosopher Kierkegaard spoke about how it is necessary to paradoxically become silent during prayer - in order to drown out your verbosity and for the first time try to hear and feel God in this silence.
After all, any dialogue has two goals - to speak out yourself and to hear the other. We would venture to say that in the case of prayer, the second more important than the first- due to the deliberate inequality of the interlocutors. But who knows how to pray like that, for real, except hesychast monks?
Modern life is so hectic also because it is not at all conducive to silence. Internet, Facebook and mobile phones They keep a person in touch with others all the time and practically never leave him alone with himself. In the whirlwind of Internet conversations and chats (chat in English “conversation”, “chatter”) the passions of idle talk and entertainment (distraction) are realized, and in general it is forgotten that there is such a thing - silence. “All the misfortunes of people come from the fact that they do not know how to be at peace in their own room,” Pascal once said. Today, to the temptations that push a person out of his own room, another, more cunning one has been added - the Internet. It would seem that you are at home, you don’t go anywhere, but in reality you are not at home. Your soul is somewhere there - in the whirlwind of Internet idle talk.
I would like to conclude this article of the Explanatory Dictionary with extremely accurate and, as if selected, definitions filled with the deepest meaning of “multi-verb” (i.e. chatting, “chats”) and silence (i.e. peace) from his “Ladder”: “Multi-verb is the seat, on which vanity loves to appear and solemnly display itself. Talking too much is a sign of unreason, a door to slander, a guide to ridicule, a servant of lies, the destruction of heartfelt tenderness, the invocation of despondency, the forerunner of sleep, waste of attention, the destruction of heartfelt preservation, the cooling of holy warmth, the darkening of prayer.
Good reasonable silence there is the mother of prayer, an appeal from mental captivity, a repository of divine fire, a guardian of thoughts, a spy for enemies, a school of lamentation, a friend of tears, a worker of remembrance of death, a painter eternal torment, a curiosity explorer of the coming judgment, a companion of saving sorrow, an enemy of insolence, a spouse of silence, an opponent of amorous teaching, a communion of reason, a creator of visions, an inconspicuous prosperity, a hidden ascent.”
18.03.2014
“... remained in silence and prayer” - this phrase can be seen in the lives of many ascetics, but, it seems, this has nothing to do with us, living in the middle of noisy cities or villages, in communication with people, bombarded from everywhere by news and opinions. And how is it possible to not only remain silent, but at least refrain from talking too much, because, it seems, just a little more, a few more words, comments, statements - and you will be able to convince everyone that you are right, overcome disagreements, win an argument?
And yet, what does the Church remind us of, setting as an example so many saints who have endured the feat of silence? Let's remember their lives.
The power of the king consists in wealth and in the multitude of subjects:
The power of the silent one is in the abundance of prayer.
Venerable John Climacus
Venerable Salaman the Silent was from the city of Capersana, near the Euphrates River. Having found a secluded cave on the bank of the river, he shut himself up in it and spent a silent life in prayerful deeds. Having learned about it high life, the Bishop of Capersana wanted to ordain him as a presbyter, but the silent man did not answer him a single word. The ascetic did not interrupt his feat of silence in other cases of his life, conversing only with the One Lord. Orthodox Church honors him as the first saint to take upon himself the feat of silence, which he carried on until his death († c. 400).
Venerable Sergius of Radonezh, abbot Russian land, after many years of incessant exploits, having foreseen his death within six months, he called the brethren to him and blessed a disciple experienced in spiritual life and obedience, the Monk Nikon (November 17), to become abbess. In silent solitude, the Monk reposed before God on September 25, 1392. The day before, the great saint of God last time called on the brethren and addressed the words of his testament: “Take heed to yourselves, brethren. First have the fear of God, spiritual purity and unfeigned love...”
Venerable Pimen the Great born around 340 in Egypt. With his two brothers Anuvius and Paisius, he went to one of the Egyptian monasteries, where all three took monastic vows. The fame of the exploits and virtues of the Monk Pimen spread throughout the country. One day the ruler of the region wanted to see him. The Monk Pimen, avoiding glory, reasoned: “If nobles begin to come to me and honor me, then many people from the people will begin to come to me and interfere with my silence, and I will be deprived of the grace of humility, which I acquired with the help of God.” And he conveyed the refusal with the messenger. For many monks, the Monk Pimen was a spiritual mentor and leader. They wrote down his answers for the edification of themselves and others.
Venerable Onuphrius the Silent, Pechersky, labored in the nearby Anthony Caves in the 12th century.
Venerable Theodore the Silent, Pechersky, chose the feat of silence in order to constantly remain in the thought of God and to restrain himself from sins even in words. He became famous from the Lord for his gift of miracles.
Silence of the body is decorum and improvement of morals and bodily feelings; the silence of the soul is the orderliness of thoughts and the unstealthable thought
(Reverend John Climacus).
Reverend Neil Stolobensky Born into a peasant family in a small village of the Novgorod diocese. In 1505, he took monastic vows at the monastery of St. Savva of Krypetsky near Pskov. After 10 years of ascetic life in Konovia, he retired to the Seremlya River, towards the city of Ostashkov, where for 13 years he led a strict ascetic life in continuous battle with the machinations of the devil, which were expressed in the appearance of ghosts - reptiles and wild animals. Many residents from the surrounding areas began to come to the monk for instructions, but he began to feel burdened by this and prayed to God to show him a place for the feat of silence. One day, after a long prayer, he heard a voice: “Nile! Go to Lake Seliger. There on Stolobensky Island you can be saved!” From people who came to him Reverend Neil I found out where the lake was and, when I got there, I was amazed by its beauty. In the middle of the lake is an island covered with dense forest; on it the monk found a small mountain and dug a cave, and after some time he built a hut, in which he lived for 26 years. He accompanied the feats of strict fasting and silence with another, special feat - he never went to bed, but allowed himself only a light nap, leaning on hooks embedded in the wall of the cell.
Venerable Savva Storozhevsky, Zvenigorod, the monk loved a silent life, avoided conversations with people and remained in constant work, crying about the poverty of his soul, remembering the judgment of God. The Monk Savva was for all people an image of simplicity and humility; he acquired such deep spiritual wisdom that even “in the monastery of Sergius he was the confessor of the entire brotherhood, a venerable elder and very teaching.” In 1392, the brethren of the Sergius Lavra, after the removal of Abbot Nikon to silence, begged the Monk Savva to accept the abbess at the monastery. Here he “kindly shepherded the flock entrusted to him, as much as possible and as much as his father, Blessed Sergius, prayed to help him.” Tradition dates back to the time of his abbess the creation of a water source outside the walls of the Lavra.
WITH great love and Prince Yuri Dimitrievich of Zvenigorod, the godson of St. Sergius, treated the Monk Savva with respect. He chose the Monk Savva as his confessor and begged him to come and give a blessing to his house. The monk hoped to return to his monastery, but the prince begged him to stay and found a new monastery “in his fatherland, near Zvenigorod, where there is a place called Storozhi.” Striving for a solitary and silent life, the monk accepted the offer of the Zvenigorod prince Yuri Dimitrievich and before the icon Mother of God with tears he asked for Her protection in the deserted place. On Mount Storozhevskaya, where the guards who guarded Moscow from enemies were once located, he founded a small wooden Church of the Nativity Holy Mother of God(1377), and not far from it he set up a small cell for himself.
Venerable Gerasim born in the village of Trikala, located in the Peloponnese. Upon reaching adulthood, he retired to the island of Zakin for monastic life. On the Holy Mountain he accepted the schema and studied with the Athonite ascetics. Having received a blessing from the elders, the monk went to Jerusalem to venerate the Life-Giving Tomb of the Savior. Having walked around the holy places and visited Mount Sinai, Antioch, Damascus, Alexandria, Egypt, he returned to Jerusalem, where he became a burner at the Holy Sepulcher. The monk was ordained by the blessed Patriarch of Jerusalem Herman II (1534–1579) as a deacon, and then as a presbyter. The Monk Gerasim did not weaken his prayerful deeds. For silence, he retired to the Jordan, where he fasted continuously for 40 days. Having received a blessing from the patriarch for a silent life, the Monk Gerasim retired to Zakynthos. There he remained in solitude for 5 years, eating plants. By inspiration from above, the Monk Gerasim moved to the island of Cephalonia and in Omale, at the church he restored, established convent, in which he lived for 30 years in constant labor, vigil, prayer, kneeling prostration on the earth.
Silence is the temporary postponement of thoughts that are undivine and not from the Spirit.
in order not to lose more when paying attention to them.
Venerable Gregory of Sinaite
Venerable Sergius of Obnorsky, Nuromsky, the Vologda miracle worker, began monastic exploits on Holy Mount Athos. Then he came to Russia and settled in the monastery Life-Giving Trinity under the leadership of St. Sergius of Radonezh (July 5 and September 25). A few years later, with the blessing of the Venerable Abbot, he went Venerable Sergius to the Vologda forests and stopped on the banks of the Nurma River. There he erected a cross and built a chapel with a cell, in which he labored in deep silence, “living a life like an angel,” and patiently enduring temptations from demons and unkind people.
The Lord was pleased to call the saint from his solitude so that he, filled with wisdom and spiritual experience, would serve others for salvation. To him from different places 40 people gathered, thirsting for a godly life. Through common efforts the brethren built a large temple in honor of the Origin of the Honest Trees Life-giving Cross The Lord's. Cells were built around the temple.
Reverend Nikola Svyatosha(Svyatoslav), Prince of Chernigov, Pechersk miracle worker, in the Near Caves († 1143), was the great-grandson of the Grand Duke Yaroslav the Wise and the son of the prince
The Monk Nikola was the first of the Russian princes to accept monasticism. Having undergone various obediences, St. Nicholas imposed a vow of silence on himself. When the saint received money, he used it to decorate the temple, to buy books (for he loved reading books), or distributed it to the poor.
Venerable Andronik and his wife Athanasius lived in Antioch in the 5th century. Saint Andronicus was a craftsman. He divided his earnings into three parts, giving one part to the church, the other to the poor, and leaving the third for his family. When the Lord took a son and daughter from Andronicus and Athanasius, the pious spouses decided to completely devote themselves to serving God, helping the poor and sick. Soon the holy spouses went to Alexandria, and Andronik entered the monastery, and Athanasius entered the Tavennisiot women's monastery.
After 12 years of ascetic life, the Monk Andronicus went to Jerusalem to venerate the holy places. He met a fellow traveler, the monk Afanasy. It was Afanasia, who, foreseeing the dangers of the journey, disguised herself as a man. They did not recognize each other, for long exploits had changed their appearance. Returning from Jerusalem, both monks settled in the same cell and labored in silence for many years. After the death of St. Athanasia, a note was left that revealed her secret. Soon the Monk Andronik also reposed.
Do not think that the righteous, while living among people,
achieved righteousness [in worldly vanity]. No, but having labored first in much silence,
they gained Divine Power, inhabiting them,
and [only then] God sent them, having [already] acquired virtues, into the midst of people
for the edification of people and the healing of their diseases...
Due to such need, they were separated from silence and sent to people.
Venerable Ammon of Nitria
Many saints, about whom we are better aware of their other exploits, strove for silence...
Saint John Chrysostom, Archbishop of Constantinople, one of the three Ecumenical Hierarchs, was born in Antioch, he studied with the best philosophers and rhetoricians, but, neglecting the vain knowledge of the pagans, the future saint early turned to in-depth study Holy Scripture and prayerful contemplation.
When John's mother died, he accepted monasticism, which he called “true philosophy.” Soon John and his friend Vasily ( we're talking about about Saint Basil the Great- approx.) were considered worthy candidates for occupying episcopal sees, and the friends decided to retire into the desert, avoiding the appointment. However, Saint John, having himself declined the rank of bishop out of humility, secretly contributed to the dedication of Basil. For two years the saint observed complete silence, being in a secluded cave. To restore his health, John had to return to Antioch, here he was ordained a deacon, and then a presbyter, he was entrusted with the duty of preaching the Word of God. Saint John turned out to be a brilliant preacher, and for his rare gift of the inspired word, he received from his flock the name “Chrysostom.” For twelve years the saint, in front of crowds of people, usually twice a week, and sometimes every day, preached in church, deeply shaking the hearts of his listeners.
The glory of the holy preacher grew, and in 397, after the death of the Archbishop of Constantinople Nektarios, successor of St. Gregory the Theologian, he was summoned from Antioch to be appointed to the see of Constantinople.
Perhaps he was remembering at the same time the years spent in the capital, in its splendor, in its “high society”, in which there is actually so little light and so much real darkness - little truth and a lot of false, flattering, insincere speeches. Perhaps situations came to his mind when he own words uttered under the influence of certain circumstances and feelings, after some time they turned out to be untrue, which could not but hurt his pure soul. Perhaps, once upon a time he happened to give someone not very successful advice, and subsequently he grieved about it... But all this related to the previous - much-caring, much-caring life filled with vanity, and certainly not, it seems, to that venerable life, which he spent in the desert.
Why did this “repentance for what was said” remain alive and strong for the ascetic? Why did he, the silent one, remind others of the danger that our own language conceals - to others and, equally with them, to himself? Or even, first of all, to yourself?
When we speak uncontrollably and randomly, it is very difficult for us to keep track of everything that has risen from somewhere from the depths of our heart onto the tongue, twirled around on it and even came out of it. In the evening we feel desolation, fatigue, some kind of vague heaviness in our souls and attribute all this to the impressions of the past day, to its circumstances - sometimes difficult, sometimes downright tempting. But we often do not realize that to a large extent we owe this fatigue and emptiness to ourselves - to what and how we said, to how inattentive we were in relation to “what comes from our lips.”
It seems so natural to us, so familiar - to communicate, keep up a conversation, have a conversation... It seems to us something absolutely necessary, it seems to be an integral part of our life, being in community with other people. And, perhaps, that’s exactly how it is. But rarely, rarely does anyone realize that every time, before uttering this or that word, it is necessary to think at least a little, weigh it on the scales of your heart, understand whether what is said will be true or turn out to be a lie, whether it will bring someone happiness. whether it benefits or harms, whether it is good or evil. We most often speak simply because we wanted to say something, obeying an internal impulse, without analyzing it, without evaluating it - primarily from the point of view of the Gospel.
“By your words you will be justified, and by your words you will be condemned” (Matthew 12:37) - this warning often seems to us an allegory: what matters is the word, deeds matter! But the Lord is not us. And if something is said by Him, then what is said is the truth.
What we say has a tremendous impact on us and shapes us in many ways.
There is a huge, intimate connection between what we say and ourselves. “It is not given to us to predict how our word will respond...” - not only in life, the fate of other people, but, above all, in our own. What we say has a tremendous impact on us and shapes us in many ways - in some secondary, but very effective way. And either we control our word, consciously and responsibly treating it, or it controls us.
What we say always, in one way or another, reveals some part of the content of our life, our heart, ourselves - including what is said “by chance,” casually, without reasoning or comprehension. It manifests, and then consolidates, cultivates this content in us, and woe to us if what is consolidated and cultivated is not the best that can be in a person. That is why this unity of what is spoken and a person’s life is formed, even if he is lying.
You can remember again: “God protects you as long as you keep your mouth.” That is, we are preserved as long as we are ready to create, as long as we are attentive to ourselves, while our inner work continues, and we are not preserved - when we begin to destroy our own inner being, we stop following what is born in the heart and then comes out of the mouth. Because God is close to those who fear Him, and far from Him are those who speak rashly, fearlessly and a lot.
Mouths are like the doors of a house: if they open often, then the heat leaves the house
It is not safe to talk a lot, not only because it is difficult to maintain attention and therefore “by talking too much you cannot avoid sin” (Proverbs 10:19). The Monk Barsanuphius the Great explains to his disciple, who was later known throughout the Christian world as a teacher of ascetic life, at that time not yet an abba, but simply Dorotheus: “You talk so much only because you have not yet learned what harm it brings.” Which? In addition to the above explanation from the Holy Scriptures, the fathers give their own explanation, perhaps no less convincing: like the doors of a house: if they open often, then the heat leaves the house.
Warmth... This is the same warmth that pleases our heart and imparts to life a sense of its authenticity, which we experience after praying well, being touched by our hearts when reading patristic books or during a service, when what is sung and read especially deeply touches the soul. The one that we lose so quickly and don’t even notice - how and why. If we were more attentive, we would notice: we lose as soon as we start talking a lot and “carelessly”, and not only about vain and empty things, but also about things that are beneficial to the soul - just a lot. If we had been more attentive, we would have noticed a lot besides...
...It is very important to understand this huge internal connection, the connection between what is inside us and what comes outside. Understand how one affects the other. How much our word depends on our life and life - on our word. Therefore, again, for every idle word, that is, superfluous, we will give an answer at the Judgment (see: Matt. 12: 36). If it was superfluous and unnecessary, then the superfluous and unnecessary grew and strengthened it in us, crowding out from our hearts what was vitally necessary, not leaving enough space for it. If, worse than that, it was evil, rotten, then it multiplied and established anger and rottenness in us. How can you learn to evaluate what you want to say before it breaks free?.. How to master the art of weighing words on the scales of your conscience?.. How difficult it is...
Only in silence is this wondrous ability born: to understand oneself, one’s thoughts and one’s words.
And how well did he understand this, who often regretted what he said and never repented of it! Because only in silence is this wondrous ability born: to understand oneself, one’s thoughts and one’s words. Paradoxical, but true.
And therefore - even more paradoxical: in order to learn to speak correctly, you must learn to remain silent.
In order to get used to silence, I will show you one very direct and simple means: take up this task, and the task itself will teach you how to do it and help you in this. To maintain zeal for such work, think more often about the harmful consequences of indiscriminate talkativeness and the salutary consequences of prudent silence. When you come to taste the saving fruits of silence, then you will no longer need any lessons in this regard.
Nikodim Svyatogorets
The other remains silent, but unreasonably, because he thinks that he is committing virtue, while he is not committing it at all. But he who is rationally silent thinks that he is not worthy to speak, as the fathers said, and this is rational silence.
Abba Dorotheus
Silence, without which one cannot live, is a feat. For when someone is silent, the enemy immediately says to others: “Look, how proud he is, he doesn’t even want to talk to you.” And this is not at all true. Hence the sorrow. Therefore, whoever decides to undertake this feat must prepare for sorrows. And it itself is not quick and easy. And why it is so high and necessary is because “silence is the secret of the life of the future century,” whoever is silent is directly preparing for the future life. Father o. Macarius often said this: “Look, all the saints were silent: Venerable Seraphim Sarovsky was silent, Arseny the Great was silent. Yes, that’s why he is Great because he was silent. When they asked him why he was silent all the time, he answered: “Believe me, brothers, that I love you all, but I cannot be with you and with God, that’s why I’m running away from you.” And Saint John Climacus says: “When I spoke even about things that were beneficial to the soul, I often repented, but I never repented of being silent.”
Barsanuphius Optinsky (Plikhankov)
Keep silence among yourselves, except what is necessary, do not say anything extraneous, may your mind be pure in your prayers. Reproach yourself mentally, and humiliate yourself, and consider yourself the worst of all, and God will look upon your humility and protect you from all temptations.
Moses Optinsky (Putilov)
Those who are coming for God’s sake must be accepted as long as the position of the place and the general need allow, so long as they can be like-minded. Conversation with those who come should teach you the art of words and the knowledge of the benefits of silence. An idle and rotten word is usually followed by despondency, and what is said in the mind is followed by vanity, which is why silence saves from both. According to the holy father's reasoning, doing everything - remaining silent and speaking for God's sake - is useful.
Moses Optinsky (Putilov)
Most of all, one must adorn oneself with silence, for Ambrose of Milan says: “I have seen many saved by silence, but not one by many words.” And again, one of the fathers says that silence is the sacrament of the future century, while words are the instrument of this world (Philokalia. Part 2. Patriarch Callistus and his associate Ignatius, Xanthopoulos).
Seraphim of Sarov
Prudent silence is the mother of prayer, an appeal from mental captivity, a repository of the Divine fire, a guardian of thoughts, a spy for enemies, a school of lamentation, a friend of tears, a worker of memory of the mortal, a painter of eternal torment, a curiosity of the coming judgment, an assistant of saving sorrow, an enemy of insolence, a husband of silence, opponent of curiosity, communion of reason, creator of visions, inconspicuous prosperity, hidden ascent.
John Climacus
You don’t know what a gift of God is silence! How good it is not to have the need for any word, but to use freedom, to choose one thing and avoid another, and to be for oneself a treasure-keeper of both speech and silence! For every word, by its nature, is rotten and easily shaken and, because of the word opposing it, has no freedom: and the word about God is even more so, the higher it betrays, the stronger the jealousy and the graver the danger. But what can we, the frightened ones, rely on, whether on the mind, on the word, or on the ear, when danger lies ahead from all three? For it is difficult to comprehend with the mind, it is impossible to depict in words, and it is most difficult to find a purified ear.
Gregory the Theologian
When we remain in silence, then the enemy - the devil - will not have time to reach the hidden person of the heart; This must be understood about silence in the mind.
Those undergoing such a feat must place all their trust in the Lord God, according to the teaching of the Apostle: “All your sorrow has been cast away, because He cares for you” (1 Pet. 5:7).
Such [a person] must be constant in this feat, following in this case the example of Saint John - the silent man and hermit, who, while walking this path, was affirmed by these Divine words: “It is not for the imam to leave you, nor for the imam to depart from you” (Heb. 13, 5).
Seraphim of Sarov
If it is not always possible to remain in solitude and silence, living in a monastery and doing the obediences assigned by the abbot, then at least some of the time remaining from obedience should be devoted to solitude and silence, and for this small [deed] the Lord God will send down His gracious mercy.
Seraphim of Sarov
From solitude and silence tenderness and meekness are born; the action of this latter in the human heart can be likened to that quiet water of Siloam, which flows without noise or sound, as the prophet Isaiah says about it: “The waters of Siloam are flowing yew” (Is. 8:6).
Seraphim of Sarov
Reckless and irrational silence is worse than talking a lot, but measured or small strengthening will not bring any harm, but will also humble you and give you strength to accomplish feats and works. But immensity in both ways brings very great harm.
Macarius Optinsky (Ivanov)
The Great Lent is coming, which is most appropriate for prudent silence (not like being like a dumb fish, but broadcasting in moderation). Because, according to the words of Basil the Great, every thing is decorated with measure, that is, proportionality, which will be needed most of all for the upcoming Great Lent.
You yourself wrote that you grieve over your excessive verbiage and are jealous of your prudent silence, but with your companion you will inevitably have to talk too much. Of course, you only need to take someone simpler, so that she can serve your weak honor. However, I don’t know M.G. well... Therefore, see for yourself which is better and more useful. There is an old proverb: “A mind is good, but two is better, but three is better.” But this is a human observation. The Lord says in the Holy Gospel: where two or three are gathered in My name, there I am in the midst of them (Matthew 18:20). Look at your inner feeling more carefully: whatever will be calmer and closer to your dispensation, do so. One wise holy fool explains: “A goose and a loon are a bad pair.” However, a hundred-year-old elder Pachomius died in our barnyard, who knew how to maintain deep silence even among many people. It happened that some would pester him with various questions, he would stand up and sing to them: “The angel cries with the Most Grace,” and again he would sit silently, scratching his head or rummaging in his bag, as if he was looking for something. If you happen to say something to anyone, then remember and don’t forget. His words came true for many.
Ambrose Optinsky (Grenkov)
Accustom yourself to be silent as much as possible and keep repeating in your thoughts: “Virgin Mother of God, Hail, full of grace Mary, the Lord is with you...” (all the way to the end), and thereby you will avoid many sins. The Holy Fathers teach this: don’t tell anyone who bothers you. It’s better to pray for your sister than to teach her, consider yourself worthless and the worst in the world.
Joseph Optinsky (Litovkin)
He who loves silence abides near God and His Angels, and his place is on high. The Lord says that He will then preserve your ways - when you yourself guard your mouth (see:) (St. Anthony the Great, 89, 59–60).
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It is a glorious thing to remain silent, imitating the Lord, who remained silent despite the rank of Herod (St. Anthony the Great, 89, 105).
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Guard your lips, so that your neighbor will be honest before you... (St. Abba Isaiah, 89, 327).
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Keeping your mouth delights the mind towards God, if you remain silent with reason... (St. Abba Isaiah, 89, 350).
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If you love silence, you will be loved by many (St. Ephraim the Syrian, 30, 161).
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Silence to a young man is like a bridle to a horse, and the unbridled will fall into trouble (St. Ephraim the Syrian, 30, 203).
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There should be silence at meals. Love silence, beloved, so that reverence may remain in you (St. Ephraim the Syrian, 31, 294).
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Let us be silent when we must, in order to learn the benefits of silence (St. Ephraim the Syrian, 31, 626).
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Love silence, so that conscience may be in you like a teacher (St. Ephraim the Syrian, 31, 631).
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You don’t know what a gift of God is silence! How good it is not to have the need for any word, but to use freedom, to choose one thing and avoid another, and to be for oneself a treasure-keeper of both speech and silence! For every word by its nature is rotten and easily shaken and, because of the word opposing it, has no freedom: and the word about God is even more so, the higher it betrays, the stronger the jealousy and the graver the danger. But what can we, the frightened ones, rely on, whether on the mind, on the word, or on the ear, when danger lies ahead from all three? For it is difficult to comprehend with the mind, it is impossible to depict in words, and finding a purified ear is most difficult (St. Gregory the Theologian, 14, 196).
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Blessed is that life in which the mouth of iniquity, like a source of dirt, is forever stopped and human life They will no longer defile with stench! (St. Gregory of Nyssa, 19, 54).
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Sometimes silence is more useful than words, sometimes words are more useful than silence (St. John Chrysostom, 48, 485).
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Silence... is beneficial, being the mother of wise thoughts (Blessed Diadochos, 91, 47).
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He who is silent with his tongue in all his appearance acquires humble decorum, and he will easily prevail over passions (St. Isaac the Syrian, 58, 45).
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Love silence most of all, because it brings you closer to the fruit, but the tongue is weak to depict it (St. Isaac the Syrian, 58, 176).
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Great is the man who, through the patience of his members, acquired this wonderful skill internally in his soul.<молчание>(St. Isaac the Syrian, 58, 176).
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From the exercise of doing this<молчании>Over time, some kind of pleasure is born and forcibly leads the body to remain in silence (St. Isaac the Syrian, 58, 176).
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Silence is the secret of the future age; and words are the instrument of this world (St. Isaac the Syrian, 58, 185).
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The other remains silent, but unreasonably, because he thinks that he is committing virtue, while he is not committing it at all. But he who is rationally silent thinks that he is not worthy to speak, as the fathers said, and this is rational silence (St. Abba Dorotheos, 29, 160-161).
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Do not be recklessly silent, so as not to cause confusion and grief to others... (St. John Climacus, 57.48).
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Prudent silence is the mother of prayer, an appeal from mental captivity, a repository of the Divine fire, a guardian of thoughts, a spy for enemies, a school of lamentation, a friend of tears, a worker of memory of the mortal, a painter of eternal torment, a curiosity of the coming judgment, an assistant of saving sorrow, an enemy of insolence, a husband of silence, opponent of curiosity, communion of reason, creator of visions, inconspicuous prosperity, hidden ascent (St. John Climacus, 57, 99).
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The silence of Jesus put Pilate to shame; and the silence of the lips of a pious man abolishes vanity (St. John Climacus, 57, 100).
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The lover of silence approaches God, and secretly conversing with Him, is enlightened by Him (St. John Climacus, 57, 100).
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The arrogance of teaching is intertwined with silence... (St. John Climacus, 57, 185).
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Silence and silence are the enemies of vanity; but if you are in a hostel, then endure dishonor (St. John Climacus, 57, 211).
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The strongest weapons for one who remains silent with patience are abstinence, love, and reading (Abba Thalassius, 91, 297).
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...<Молчание>fills the soul of the silent one with joy more than any joy, for such a person has the Holy Spirit as an interlocutor (St. Theodore the Studite, 92, 120).
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Keep silence and distance yourself from everyone, which is true pilgrimage (St. Simeon the New Theologian, 77, 211).
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You will remain silent if you say to yourself: what good do I have to say, I am so meaningless and bad that I am not worthy to speak, not even worthy to be counted among people? (St. Simeon the New Theologian, 77, 212).
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It<молчание>there is a guardian sacred prayer and a wonderful helper in the exercise of virtues, and at the same time a sign of spiritual wisdom (St. Nicodemus the Holy Mountain, 70, 107).
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In order to get used to silence, I will show you one very direct and simple means: take up this task, and the task itself will teach you how to do it and help you in this. To maintain zeal for such work, think more often about the harmful consequences of indiscriminate talkativeness and the salutary consequences of prudent silence. When you come to partake of the saving fruits of silence, then you will no longer need any lessons in this regard (St. Nicodemus the Holy Mountain, 70, 108).
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They said about Abba Agathon that he put a stone in his mouth for three years until he learned to remain silent (98:13).
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Another time, during a meeting in the Skete, the fathers wanted to test Abba Moses. They said to each other with contempt for him: “Why does this Ethiopian come to our meeting?” Moses, hearing this, remained silent. When the brothers dispersed, the fathers asked him: “Are you not at all embarrassed, Abba?” He answered them: confused and without verbs () (97, 157).
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When Abba Pamvo was asked to edify the archbishop who visited the Skete, he replied: “If my silence does not bring him any benefit, then my word will not bring any benefit” (106, 347).
