Monastic silence is a spiritual practice recommended in a variety of religious traditions for purposes including becoming closer to God and achieving elevated states of spiritual purity. [1] It may be in accordance with a monk's formal vow of silence, but can also engage laity who have not taken vows, or novices who are preparing to take vows.
The practice of silence is observed during different parts of the day; practitioners talk when they need to but maintain a sense of silence or a sense of prayer when talking. The rules of silence apply to both vowed practitioners and non-vowed guests. [2] Religious recommendations of silence as praxis do not deprecate speech when it is thoughtful and considerate of commonly held values. According to Andrew March of the Benedictine order, we "can listen to substantive speech for hours while five minutes of garrulous speech is too much." "Silence" may include what might be more aptly characterized as "quietness", i.e. speaking in low voice tones. [2]
In Christianity, monastic silence is more highly developed in the Roman Catholic faith than in Protestantism, but it is not limited to Catholicism. The practice has a corresponding manifestation in the Orthodox church, which teaches that silence is a means to access God, to develop self-knowledge, [3] or to live more harmoniously. [4] Theophilus, patriarch of Alexandria, placed the virtue of silence on par with the faith itself in a synodal letter from AD 400. "Monks—if they wish to be what they are called—will love silence and the Catholic faith, for nothing at all is more important than these two things." [5]
In the book Silence, The Still Small Voice of God, Andrew March establishes the roots of the silence doctrine in the Psalms attributed to David. "Benedict and his monastics would know from chanting the Psalter every week the verse that follows: 'I was silent and still; I held my peace to no avail; my distress grew worse, my heart became hot within me. While I mused, the fire burned; then I spoke with my tongue' (Psalm 39:3)."
St. Norbet's Arts Center also anchors its views on silence in the Old Testament: "For God alone my soul waits in silence; from him comes my salvation." (Psalm 62) [6]
The Trappist rubric "Living in silence" illustrates centuries-old hand gestures which were "developed to convey basic communication of work and spirit". [7]
In Eastern Orthodox Christianity, the mystical tradition of hesychasm emphasizes the importance of hesychia ('silence' or 'stillness'). [8]
Silence plays a role in the Benedictine rule. [9] It is thought that by clearing the mind of distraction, one may listen more attentively to the deity.
Christian theology differs from Dharmic religions with regard to the mode in which spiritual ascent transpires within the context of contemplative quiet. Buddhism and Hinduism promote various spiritual practices, as do many Christian denominations. However, Christianity, particularly Protestantism, emphasizes the belief that ultimate spiritual achievement is not within the grasp of mortals, no matter how persistent their practice may be. Rather, the mechanism of spiritual attainment, which they regard as salvation and proximity to the deity, is believed to occur solely through supernatural means—variously described as the action of God or of the Holy Spirit, and called grace .
In contemplative practice, the role of silence is expressed by the Fr. David Bird, OSB, (Order of St. Benedict): "When both our interior and exterior are quiet, God will do the rest." [10]
Cistercian monastics promote contemplative meditation. [11] Part of the emphasis is on achieving spiritual ascent, but monastic silence also functions to avoid sin. [11]
Although speech is morally neutral per se, the Epistle of James (3:1–12) and writers of the monastic tradition see silence as the only effective means of neutralizing a tendency towards sins of the tongue. [11] There is an ongoing dialogue between Benedictine and Cistercian which speaks of a "monastic archetype" characterized by peace and silence. [12]
A Trappist’s commitment to silence is a monastic value that assures solitude in community. It fosters mindfulness of God and fraternal communion. It opens the mind to the inspirations of the Holy Spirit and favours attentiveness of the heart and solitary prayer to God. Early monastic communities evolved simple hand signing for essential communications. Spoken conversations between monks are permitted, but limited according to the norms established by the community and approved by the Order.
"Silence is the mystery of the world to come. Speech is the organ of this present world. More than all things love silence: it brings you a fruit that the tongue cannot describe. In the beginning we have to force ourselves to be silent. But then from our very silence is born something that draws us into deeper silence. May God give you an experience of this 'something' that is born of silence. If you practice this, inexpressible light will dawn upon you." [6]
— Isaac of Nineveh
Baptist pastor and evangelist Frederick Brotherton Meyer (1847–1929), a member of the Higher Life movement, developed a strong commitment to silence, which he saw as one of the ways to gain access to God's guidance on all matters.
"We must be still before God. The life around us, in this age, is pre-eminently one of rush and effort. It is the age of the express train and electric telegraph. Years are crowded into months and weeks into days. This feverish haste threatens religious life. The stream has already entered our churches and stirred their quiet pools. Meetings crowd on meetings. The same energetic souls are found at them all and engaged in many good works besides. But we must beware that we do not substitute the active for the contemplative, the valley for the mountain top.... We must make time to be alone with God. The closet and the shut door are indispensable.... Be still, and know that God is within thee and around! In the hush of the soul the unseen becomes visible, and the eternally real.... Let no day pass without its season of silent waiting before God." [13]
— F.B. Meyer, The Secret of Guidance
Meyer influenced Frank Buchman (1878–1961), originally a Protestant evangelist who founded the Oxford Group (known as Moral Re-Armament from 1938 until 2001, and as Initiatives of Change since then). Foundational to Buchman's spirituality was the practice of a daily "quiet time" during which, he claimed, anyone could search for, and receive, divine guidance on every aspect of their life. Dr Karl Wick, editor of the Swiss Catholic daily Vaterland, wrote that Buchman had "brought silence out of the monastery into the home, the marketplace, and the board room." [14] Buchman, in turn, taught thousands to "listen and obey", finding resonance with non-Christian as well as Christian religions.
Quaker silent worship is a form of church service that utilizes infrequently-broken congregational silence rather than sermons, singing, or spoken prayer. Quakers gather together in "expectant waiting upon God" to experience his still small voice leading them from within.
Judaism has a tradition of silence in sacred space and in sacred structures. Although technically not classified as monasteries, synagogues, yeshivas, and beit midrash (house of study) are the models, along with the Tanakh (Bible), upon which the monastic silence tradition are built. [15]
Rabbi Shmuel Afek starts minyan with five minutes of silence during which each person can engage in his or her own personal preparation for tefillah. [16] [ verification needed ] Isadore Twersky states in Introduction to the Code of Maimonides: "One must be attuned to the silences". [17]
Judaism also teaches that the Ten Commandments were given to the Jews in complete silence and that if you want to encounter God, you need to experience silence. [18]
One of the leading exponents of monastic contemplative awareness is Thomas Merton.
"Contradictions have always existed in the soul of [individuals]. But it is only when we prefer analysis to silence that they become a constant and insoluble problem. We are not meant to resolve all contradictions but to live with them and rise above them and see them in the light of exterior and objective values which make them trivial by comparison."
— Thomas Merton, Thoughts in Solitude, part two, passage III
"I am able to approach the Buddhas barefoot and undisturbed, my feet in wet grass, wet sand. Then the silence of the extraordinary faces. Great smiles. Huge and yet subtle. Filled with every possibility, questioning nothing, knowing everything, rejecting nothing, the peace not of emotional resignation but of Madhyamika, of sunyata, that has seen through every question without trying to discredit anyone or anything — without refutation — without establishing some other argument. For the doctrinaire, the mind that needs well-established positions, such peace, such silence, can be frightening."
— Thomas Merton, The Asian Journal, page 282
"The chief function of monastic silence is then to preserve that memoria Dei which is much more than just 'memory'. It is a total consciousness and awareness of God which is impossible without silence, recollection, solitude and a certain withdrawal."
"I make monastic silence a protest against the lies of politicians, propagandists and agitators..." [19] [ better source needed ]
Monastic silence is a category of practice which unites faiths [20] and contributes a perennial topic of convergence between eastern and western traditions. [21] Father Thomas Keating is the founder of Contemplative Outreach and former abbot of St. Benedict's Monastery in Snowmass, Colorado. [22] He states that "as in Buddhism, Christianity has several contemplative methods. The methods of contemplative prayer are expressed in two traditions: centering prayer, which we represent, and Christian Meditation, designed by John Main, which is now spreading rapidly throughout the world under the charismatic leadership of Father Lawrence Freeman."[ This quote needs a citation ]
Keating's approach is more directly influenced by his collaboration with Buddhists from various traditions, whereas Main is influenced by his travels among Indian Hindus. [22] Keating states that one "progresses eventually to Christ nature or Buddha nature" [23] Keating distinguishes his contemplative method from that of John Main, another teacher of Christian mindfulness, but states an affinity for "interior silence". "The John Main approach is a little different than ours, but both go in the same direction: moving beyond dependence on concepts and words to a direct encounter with God on the level of faith and interior silence." [24] [ verification needed ]
Fr. James Conner, OCSO wrote about the Fifth Christian–Buddhist Contemplative Conference held at the Naropa Institute in which ordained practitioners from Zen, Vajrayana, and Catholic monastic lineages conducted meditation and discussion. According to Conner, wordless prayer is designed to transcend rational processes to allow perception of an exalted state. "Zen says that Buddha-nature begins where the rational level ends. The same is taught in Christianity. One is to practice thoughtless, wordless prayer and thus perceive the divine presence." [23]
Silence is interjected into this Christian parable in some circles.[ by whom? ]
One of master Gasan's monks visited the university in Tokyo. When he returned, he asked the master if he had ever read the Christian Bible. "No," Gasan replied, "Please read some of it to me." The monk opened the Bible to the Sermon on the Mount in St. Matthew, and began reading. After reading Christ's words about the lilies in the field, he paused. Master Gasan was silent for a long time. [25] "Yes," he finally said, "Whoever uttered these words is an enlightened being. What you have read to me is the essence of everything I have been trying to teach you here!"
The original rendering of this syncope or parable from the Gospel of Luke does not incorporate silence. The adaptation into Zen tradition could have omitted the role of silence. This particular use of silence is neither monastic nor vowed, but the dialogue may well have taken place in a monastery rather than a university.[ improper synthesis? ]
Buddhism and Christianity are not the only traditions enunciating the virtues of quietism. The Tao Te Ching enunciates a view of the supreme value of doing absolutely nothing, in a profound metaphysical sense. This is called wu wei and is consistent with the concept of sunyata more fully elaborated in Buddhism.[ improper synthesis? ] According to the Tao Te Ching, silence is merely the application of this concept to the tongue in addition to hands and feet.[ citation needed ]
The spiritual practice of silence has been extended into the healthcare setting under the rubric of Mind-Body healing. [26]
Dr. Jack Engler of the Theravada tradition of Buddhism is Director of the Schiff Psychiatric Center at Harvard University and participates in Christian–Buddhist dialogue.[ relevant? ] Dr Engller lived as a novice at the Abbey of Gethsemane, which is affiliated with Merton, and studied Buddhist meditation practices in Burma and India. [23] [ relevant? ]
Ludwig Wittgenstein, in his Tractatus Logico-Philosophicus , recommended silence to philosophers who were tempted to overextend their reach: "Whereof one cannot speak, thereof one must be silent."
Some common proverbs counsel silence, for example:
Monasticism, also referred to as monachism, or monkhood, is a religious way of life in which one renounces worldly pursuits to devote oneself fully to spiritual work. Monastic life plays an important role in many Christian churches, especially in the Catholic, Orthodox and Anglican traditions as well as in other faiths such as Buddhism, Hinduism and Jainism. In other religions, monasticism is criticized and not practiced, as in Islam and Zoroastrianism, or plays a marginal role, as in modern Judaism. Many monastics live in abbeys, convents, monasteries or priories to separate themselves from the secular world, unless they are in mendicant or missionary orders.
A monastery is a building or complex of buildings comprising the domestic quarters and workplaces of monastics, monks or nuns, whether living in communities or alone (hermits). A monastery generally includes a place reserved for prayer which may be a chapel, church, or temple, and may also serve as an oratory, or in the case of communities anything from a single building housing only one senior and two or three junior monks or nuns, to vast complexes and estates housing tens or hundreds. A monastery complex typically comprises a number of buildings which include a church, dormitory, cloister, refectory, library, balneary and infirmary, and outlying granges. Depending on the location, the monastic order and the occupation of its inhabitants, the complex may also include a wide range of buildings that facilitate self-sufficiency and service to the community. These may include a hospice, a school, and a range of agricultural and manufacturing buildings such as a barn, a forge, or a brewery.
A nun is a woman who vows to dedicate her life to religious service and contemplation, typically living under vows of poverty, chastity, and obedience in the enclosure of a monastery or convent. The term is often used interchangeably with religious sisters who do take simple vows but live an active vocation of prayer and charitable work.
A hermit, also known as an eremite or solitary, is a person who lives in seclusion. Eremitism plays a role in a variety of religions.
A monk is a person who practices religious asceticism by living a monastic lifestyle, either alone or with any number of other monks. A monk may be a person who decides to dedicate their life to serving other people and serving God, or to be an ascetic who voluntarily chooses to leave mainstream society and live their life in prayer and contemplation. The concept is ancient and can be seen in many religions and in philosophy.
In a religious context, the practice of contemplation seeks a direct awareness of the divine which transcends the intellect, often in accordance with prayer or meditation.
Christian meditation is a form of prayer in which a structured attempt is made to become aware of and reflect upon the revelations of God. The word meditation comes from the Latin word meditārī, which has a range of meanings including to reflect on, to study, and to practice. Christian meditation is the process of deliberately focusing on specific thoughts and reflecting on their meaning in the context of the love of God.
A vow of silence is a vow to maintain silence. Although it is commonly associated with monasticism, no major monastic order takes a vow of silence. Even the most fervently silent orders such as the Carthusians have time in their schedule for talking.
from Western Christianity, Lectio Divina is a traditional monastic practice of scriptural reading, meditation and prayer intended to promote communion with God and to increase the knowledge of God's word. In the view of one commentator, it does not treat Scripture as texts to be studied, but as the living word.
John Douglas Main OSB was a Roman Catholic priest and Benedictine monk who presented a way of Christian meditation which used a prayer-phrase or mantra. In 1975, Main began Christian meditation groups which met at Ealing Abbey, his monastery in West London, England, and, later, in Montreal, Quebec, Canada. These were the origins of the ecumenical network of Christian meditation groups which have become the World Community for Christian Meditation (WCCM).
A spiritual practice or spiritual discipline is the regular or full-time performance of actions and activities undertaken for the purpose of inducing spiritual experiences and cultivating spiritual development. A common metaphor used in the spiritual traditions of the world's great religions is that of walking a path. Therefore, a spiritual practice moves a person along a path towards a goal. The goal is variously referred to as salvation, liberation or union. A person who walks such a path is sometimes referred to as a wayfarer or a pilgrim.
Centering prayer is a form of Christian contemplative prayer, to center awareness on the presence of God. This modern movement in Christianity was initiated by three Trappist monks of St. Joseph's Abbey in Spencer, Massachusetts in the 1970s, Fr. William Meninger, Fr. M. Basil Pennington and Abbot Thomas Keating, in response to the growing popularity of Asian meditation methods.
Thomas Keating, O.C.S.O. was an American Catholic monk and priest of the Order of Cistercians of the Strict Observance. Keating was known as one of the principal developers of Centering Prayer, a contemporary method of contemplative prayer that emerged from St. Joseph's Abbey in Spencer, Massachusetts.
Enclosed religious orders or cloistered clergy are religious orders whose members strictly separate themselves from the affairs of the external world. In the Catholic Church, enclosure is regulated by the code of canon law, either the Latin code or the Oriental code, and also by the constitutions of the specific order. It is practised with a variety of customs according to the nature and charism of the community in question. This separation may involve physical barriers such as walls and grilles, with entry restricted for other people and certain areas exclusively permitted to the members of the convent. Outsiders may only temporarily enter this area under certain conditions. The intended purpose for such enclosure is to prevent distraction from prayer and the religious life and to keep an atmosphere of silence.
Laurence Freeman OSB is an English Benedictine monk and Catholic priest. He belongs to the Monastery of Sta Maria di Pilastrello, in Italy, of the Congregation of Monte Oliveto Maggiore. He is the Director of the World Community for Christian Meditation (WCCM), Prior of its Benedictine Oblate community and also Director of Bonnevaux, the International centre of the WCCM in France.
New Monasticism is a diverse movement, not limited to a specific religious denomination or church and including varying expressions of contemplative life. These include evangelical Christian communities such as "Simple Way Community" and Jonathan Wilson-Hartgrove's "Rutba House," European and Irish new monastic communities, such as that formed by Bernadette Flanagan, spiritual communities such as the "Community of the New Monastic Way" founded by feminist contemplative theologian Beverly Lanzetta, and "interspiritual" new monasticism, such as that developed by Rory McEntee and Adam Bucko. These communities expand upon traditional monastic wisdom, translating it into forms that can be lived out in contemporary lives "in the world."
The Canadian Christian Meditation Community (CCMC) is part of the World Community for Christian Meditation (WCCM), which was founded in 1991 to foster the teachings of Benedictine monk and priest, Fr. John Main, O.S.B. (1926–1982). Fr. Main taught a way of Christian meditation which he based on parallels he saw between the spiritual practice taught by Desert Father John Cassian and the meditative practice he had been taught by the Swami Satyanandain in Kuala Lumpur. In 1977, Fr. John started a small Benedictine community in Montreal, Quebec, Canada, thus bringing this form of contemplative prayer to Canada. The Canadian Community's national office is located in Montreal.
Guigo II, sometimes referred to as Guy, or by the moniker "the Angelic", was a Carthusian monk and the 9th prior of Grande Chartreuse monastery, from 1174 to 1180.
Prayer has been an essential part of Christianity since its earliest days. As the Middle Ages began, the monastic traditions of both Western and Eastern Christianity moved beyond vocal prayer to Christian meditation. These progressions resulted in two distinct and different meditative practices: Lectio Divina in the West and hesychasm in the East. Hesychasm involves the repetition of the Jesus Prayer, but Lectio Divina uses different Scripture passages at different times and although a passage may be repeated a few times, Lectio Divina is not repetitive in nature.
James Finley is an American author, clinical psychologist and former Trappist monk at the Abbey of Gethsemane, under the spiritual direction of Thomas Merton.
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