
“The mark
of the Divine in things is preserved by their connection with the world of
silence” (p.4).
“Speech
came out of silence, out of the fullness of silence” (p.8).
“When two
people are conversing with one another…, a third is always present: Silence is
listening” (p.9).
“Silence can
exist without speech, but speech cannot exist without silence. The word would be without depth if the
background of silence were missing” (p.13).
“It was
inevitable that speech should come out of silence. For since Christ the Divine Word came down to
humankind from God, the ‘small still voice,’ the way of the transformation of
silence into speech was traced out for all time” (p.15).
“Speech and
silence belong together….Speech must remain in relationship with the silence
from which it raised itself up” (p.21).
Max Picard’s book written over 65 years ago continues to be
prophetic in terms of the need of silence to be connected with our words. When this connection is present our speech is
not ‘chatter’, our words will not be hurtful, our speech will reflect a third
who is listening…Silence, ‘God’ is listening…the Spirit is hovering!
I like now to turn to the Rule of St. Benedict to see what
we can glean from it on the monastic value of silence. In RB 80 the appendix lists references
to silence first under the heading of “silence as inner stillness”
(p.582). Some of these are:
“Monks
should diligently cultivate silence at all times, but especially at night” (RB 42:1).
“After the Work of God, all should
leave in complete silence and with reverence for God, so that a brother or
sister who may wish to pray alone will not be disturbed by the insensitivity of
another” (RB 52:2).
“The fourth step of humility is
that in this obedience under difficult, unfavorable, or even unjust conditions,
her (his) heart quietly embraces suffering and endures it without weakening or
seeking escape” (RB 7:35).
What I like to point out in these passages from the Rule is
that we are to ‘cultivate’ silence. This
means it needs the care and tending like we would any plant we want to
grow. And we are cultivating something
within, within hearts first of all because what is planted in the heart will be
manifested in the outer life. What is
taking root in the heart creates an authentic ambience in the outer lived life.
Another heading from the appendix of RB 80 is
“silence as discipline in speech” (p.582).
I feel that this is very important for us…to see silence as discipline
in speech. In other words, we are being
called to the practice of silence in our speech; to take as an ascetical
practice the discipline of our tongue!
Perhaps we will be less ‘defensive’ in our speech with one another when
we remember to let silence accompany the words we speak. For the discipline of silence we have this
text from the Rule:
“The ninth step of humility is that
a monk controls his (her) tongue and remains silent, not speaking unless asked
a question (RB 7:57), for Scripture warns, In
a flood of words you will not avoid sinning (Prov 10:19) (RB 7:58), and, A talkative person goes about aimlessly on
earth” (Ps 139: 12). (RB 7:59).
We may not consider ourselves to be a ‘talkative person’ but
we all do fall into a flood of words when we are upset, when we have to explain
ourselves over and over as if to justify a behavior or an expressed need. It is clear the Rule is calling us back into
the silence of the heart where the Word of God will surely come to our aid to
let us know what to say.
Sr. Aquinata Bockmann in her book, A Listening Community,
writes: “It is characteristic for Benedictine spirituality that receptivity is
emphasized before ever mentioning activity” (p.6). This receptivity is an inner capacity to
receive the Word of God and so listening becomes a pivotal attitude for the
monastic. Bockmann continues: “For
Benedict the human being is essentially a ‘hearer of the word’….The principle
reason for keeping silence lies in the fact that it enables the disciple to
listen (RB 6:6)” (p.6). She also notes
that “silence, listening is humility” and that “listening is indispensable for
communal life” (p.6).
Silence and listening are indispensable for community
life. To underscore what Bockmann is
saying I like to note one implication of when our speech is disconnected from
silence. The Prologue gives a commentary
on psalm 33 and one piece of it is verse 17b: ‘If you desire true and eternal
life, refrain your tongue from evil and your lips from speaking deceit’. When silence no longer accompanies our words
and we are in a conflictual conversation with a sister, what can easily
happen? What about the truth of our
words? Does our speech have hurtful
arrows in it? Are we blinded by our own
‘beams’ as we accuse or react to our sister?
Have we descended into the ground of silence to have our words purified? Here are a few more quotes from Max Picard’s The
World of Silence:
“Only
Christ was able to fill speech brimful with truth…in Him the space of language
is filled with nothing but truth” (p.19).
“Silence
provides a natural source of re-creation for language, a source of refreshment
and purification from the wickedness to which language itself has given
rise. In silence language holds its
breath and fills it lungs with pure and original air” (p.23).
Silence, which is the silence of God, exists without
us. This monastery is located in an area
where silence is pristine, like its natural surroundings. The outer practices of silence, which we will
renew, can help us return to the silence of the heart where our words are purified,
where we are able to hear the ‘small still voice of the Spirit’. Jesus, the Word of God, never departs from
the ground of silence. Always his words
carry with them this healing space, this Divine silence: ‘he healed them with a
word’…a word that was surrounded by silence.
And so his words are preserved forever: “The mark of the Divine in
things is preserved by their connection with the world of silence” (The
World of Silence, p.4).
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