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.Ih'I'I~;KCIAN STUDIES SERIES: NUMBER TWENTY-TWO
SILENCE I'11c Meaning of Silence in the Rule of St Benedict
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.Ih'I'I~;KCIAN STUDIES SERIES: NUMBER TWENTY-TWO
SILENCE I'11c Meaning of Silence in the Rule of St Benedict
CISTERCIAN PUBLICATIONS CONSORTIUM PRESS Washington, D.C. 1973
Cistercian Studies Series This volume
ISBN 0-87907-800-6 ISBN 0-87907-822-7
Library of Congress Catalog Card Number: 74188556
8 Copyright, Cistercian Publications. Inc., 1973
Ecclesiastical permission to publish this book was received from Bernard Flanagan, Bishop of Worcester, December 13, 197 1.
'I'his Book was first presented as a doctoral dissertation at the I;;~cwltyo f Theology of St Paul University, Ottawa, as partial 1'111 l'illrncnt of the requirements for the degree of Doctor of' S;~c.rc.tl'I'heology.
CONTENTS
I'ART ONE: THE RULE OF BENEDICT 1 I'Iw Structure of the Benedictine Rule " S~lrt~cc \ I ' c . n ~a in the Spiritual Doctrine Section I I'vn~sin the Discipline Section 'I S, I I I I ~Conclusions
3 13 20 43 58
I'ART TWO: THE RULE OF THE MASTER 11 I ' l ~ c . Kclationship between the Rule of the Master and 1111. Kule of Benedict 71 1 I'l~rRule of the Master on Silence 79 tI A (:omparison of the Two Rules 94 I'AKT THREE: OTHER SOURCES ' 1 1111 reduction 1 1 ) J I I I I I I Cassian I I Ihsil I " :\11~11stine and Caesarius of Arles I I'dwmius and the Oriental Rule I 1 I ' I I ~ . Rules of the Fathers and the Rule of Macarius 1 ' 1 ~ .Sources and the Rule of Benedict 1 ' 1
109 117 129 136 145 152 158
I'AKT FOUR: SILENCE AND SPEECH 1 1 1 W h o is to Speak I I I'lw Manner of Speaking
179 202
vii
INTRODUCTION
B
E F O R E INVESTIGATING the teaching of silence in the Rule of Benedict, it will be helpful to consider briefly the general interest in the topic of silence today. Although there is no intention of doing justice to the bibliography of silence, some notations will indicate to the reader that work is being done in this field and that silence is of interest to modem man. Is this because it is a value that has been overlooked by our task-oriented society and is being threatcmed, or is it because silence has a value which is perennially iittractingman? It is not my intention at present to make any judgment on this interest in silence but rather merely to note it. The general interest in silence today will be considered from two main points of view, philosophical and theological, but this doesnot mean that all studies can be reduced to these two categories. There is no intention to exhaust the matter with these categories. THE GENERAL INTEREST IN SILENCE TODAY
The present age is recognized by many as an age of noise. Modem communication media have made it possible for man to enjoy sound whenever he desires and wherever he may be. Moreover, technological advances have been accompanied by various types of mechanical noises which have occasionally been noted with alarm. These noises seem to be on the increase and bring with them great dangers. There seems to be a
X
Introduction
rise in the incidence of deafness, and some are even afraid that man as a species will lose his sense of hearing due t o the constant bombardment of sound. It has been observed that noise has had an influence on blood pressure, circulation and nervous disorders. So man is concerned and sees he must control noise and is beginning t o make efforts t o d o so.' The increase of noise may help explain why the topic of silence is of interest today, an interest which is found even in the literary field. The novel The Heart is a Lonely HunterZportrays John Singer as the hero of the story. In spite of being a mute, Singer is the confidant of many of the characters in the story. People could speak t o him, and they knew he listened. Somehow he answered their needs although he never spoke. In his silence he communicated with others. Two novels by Chaim Potok both treat of silence. These two novels are closely related t o each other. In The Chosen3 one finds the old Chassidic Rabbi raising his son in silence in order t o make him feel for his people. The Rabbi does this because he fears that his son is too intellectual and hopes to develop in him a deep sensitivity. In the sequel, The P r ~ r n i s ethe , ~ son has become a psychologist who applies the treatment of silence therapeutically t o cure a young Jewish boy's problem of hatred and inability to express his feelings. Thus in both novels the theme or topic of silence is predominant. The subject of silence is of interest t o philosophers today and is often studied in connection with their reflections on human communication. Much has been written in the past few years on the philosophy of language. Max Picard is justly famous for his little book The World of S i l e n ~ e , ~ w h i cish in many ways an effort to develop a metaphysics or ontology of s i l e n ~ e . ~ 1. These thoughts have been especially inspired by Millicent Brower, "Noise Pollution: a Growing Menace," in Saturday Review 50, 1967, p. 17-19. 2. Carson McCullers, The Heart is a Lonely Hunter, New York, Bantam, 1970 307 p. 3. Chaim Potok, The Chosen, Greenwich, Fawcett, 1968, 271 p. 4. Chaim Potok, The Promise, New York, Knopf, 1969, 368 p. 5. Max Picard, The World o f Silence, *anslated by Stanley Godman. Chicago. Regnery, 1961, XX-232p. 6. Ibid, cf. the Preface by Gabriel Marcel, p. xi-xvii.
Introduction
xi
I'lcxrd sees speech and silence as essentially related. This point will be elaborated on later. For his part, the Italian philosopher hlic.lwle Federico Sciacca follows Picard very closely in his reI lrctions on the meanings of speech and silence.' (:losely related to the philosophic reflections on silence are wlliit could be called theological reflections. The meaning of uilcmce is reflected upon in the context of God's Word spoken 1 1 ) man in revelation. In order to hear God speak man must listen, and in order to listen he must be silent.'Thus silence In necessary for every Christian, not just for the monk. Silence I n not only necessary for listening to God's Word, but it can Ibc the response of man. Indeed, silence is essential for the life 01' intimacy with God to which man is called. Silence is neceswry for prayer.9 A number of articles on the meaning of religious silence have Iwcn written since the Second Vatican Council. The Council dled upon all religious to reform and adapt. Religious were I I ) renew their lives by a "return to the sources of all Christian life and to the original spirit of the institute^."'^ And they were I I adapt to the changed conditions of the present time. In light 01' this call to renewal and adaptation one of the areas to be ~ludiedis that of silence which has always been considered p r t of religious asceticism and practice. Various articles have I ppeared. '' (
7. Michele Federico Sciacca, "11 silenzio e la parola: Meditazioni di un filosofo," LII Vita Monustica 12. 1959. p. 21-29. N. Cf. Ladislas Orsy, "God speaks in silence," in Sponsa Regis 36, 1965, p. 153-
I nn 9. RenC Simon, "Silence et vie chrbtienne," in L'Anneau d'Or, No. 114, 1963, 1). 454461. 10. Perfectae Cantatis No. 2, in The Teachings of the Second Vatican CounciL i,'omplete Texts of the Constitutions, Decrees and Declarations, Westminster, Newmm, 1966, p. 234. l l. Sister Ann Rita, "Religious Silence." in Sisters Today 38, 1967, p. 344346; SinterJeanne Joseph Daly, "Out of the Depths," ibid., p. 194195; Thornas Dubay, "Silence and Renewal," in Review for Religious 25. 1966, p. 80-94; C.R. Moens, "Heligious Silence," in Sponsa Regis 36, 1965, p. 359-370; Sister Joann Otten, trocr, "A position paper on a functional approach to silence," in Review for Reli&us 27, 1968, p. 208-222; M. Sweetman, "Silence," ibid.. 22, 1963, p. 430434.
xii
Introduction
RELATIONSHIP BETWEEN SPEAKING AND SILENCE
A point that is made quite frequently by those who reflect on the meaning of silence is that speech and silence must be understood in relationship to each other. They do not destroy each other, but sustain and support each other,12 and it is impossible to understand one without the other.I3 "Silence is not the enemy of dialogue, but its natural co~nterpoise.'"~ There is, according to Moens, an eloquent silence,'' that is a silence that undergirds speech, prepares for it and enriches it. A speech which rises out of silence is true dialog for it is above vain chatter, empty words and wounding criticism. Silence can even communicate, and this sometimes better than words. In the meditations of the Italian philosopher Sciacca16silence and speech are integrally related. One thinks in silence, reflects in silence, meditates and contemplates in silence. One listens in silence. But even more, silence is speech.17Every word is born in silence and returns to silence. The word is born in silence, lives in silence, culminates in silence. Silence is the father of the word, of speech. Language is a union of words and silence. Words do not exist without silence, for silence is an essential part of intelligible sound and without silence there would be no language. Sciacca's thought seems to be nothing more than reflections on the thoughts of Max Picard.18Silence for Picard is the origin of all speech. Speech comes out of silence. It is in fact the reverse of silence just as silence is the reverse of speech. "Speech is therefore essentially related to ~ilence."'~"Speech and si12. A. Marc, "Le Silence," in Revue d'ascitique et de mystique 26-27, 195051, p. 289. 13. Simon, op. cit.. p 454. 14. Daly, op. c i f , p 195. 15. Moens, op. cit., p 360361. 16. Sciacca, op. cit. 17. Ibid, p. 22: "11 silenzio i: parola 18. Picard, op. cit. 19. Ibid, p. 9.
... ."
Introduction
0..
xlu
Ir11c.cbelong together . . . Speech must remain in relationship w i h~ the silence from which it raised itself From these brief observations it is apparent that when one ~vl'lcctson silence he must also reflect on speech. Speech and rrllrnce are essentially related, not as opposites or contraries, I I I I I because they are rooted in man who is communicating with ruiother. In order to communicate, man must listen and so be nllcnt, and when man wishes to respond he must use silence ,IN wcll as words to make himself intelligible. Thus speech and nilcnce find their ultimate meaning in the fact that man comI I I unicates. RELIGIOUS SILENCE
'I'here are two works which treat specifically and at some Irngth the question of religious silence. The first is an essay Iby Abbot Pierre S a l m ~ n . The ~ ' second is a book by a Trappist t ~ ~ o nP. k ,M. B r u n ~ . ~ ~ Abbot Salmon's essay is divided into two major parts. First I I surveys ~ the doctrine and practice of silence in the Scriptures, in the Fathers, in ancient and medieval monasticism. I Ic is especially interested in the practical regulations concern111gsilence, but is also concerned with the reasons and motiv~ttionsfor silence. Salmon understands silence in its primary ncnse as abstinence from words. In his second part Salmon tries to produce a theological nyllthesis of the meaning of silence based on the data of the I'irst part. Silence does not mean mutism but rather moderaI ion in speaking. Thus silence is a moral virtue. The primary tncming of silence is to be found in relationship to prayer ,111dman's call to life in God. Druno's work is much larger than Salmon's, but it is more wstricted in scope. It is a study of monastic silence especially 20. Ibid. p 21. 2 1. P. Salmon, "Le silence religieux. Practique et Thkorie," in Mkhnges Bin6 rlictins, Abbaye S. Wandrille, Editions de Fontenelle, 1947, p. 11-57. 22. P. M. Bruno, Aux 6coutes de Dieu, le silence monastique, Besanqon, Librairlr A. Cart, 1952, 289 p.
xiv
Introduction
in light of the Cistercian tradition. The book is divided into three parts: the first part discusses the foundations for silence; the second part reflects on the advantages and good results of silence; the third part considers the practice of silence. In part one the author synthesizes the doctrine of the Rule of B e n e d i ~on t ~ silence ~ and shows how it is dependent on its sources. He then presents the interpretation of this doctrine according to the Cistercian tradition. Bruno's work is more systematic than analytic. There is no detailed analysis of the teaching of silence in the RB. The third part of his book betrays his systematic a priori. He subsumes the theology or spirituality of silence under the category of mystical theology and treats it accordingly. He presents twelve degrees of silence, considering silence from a much broader perspective than abstinence from words. His treatment belongs more to the literary genre of spiritual theology than a methodical analysis of texts in order to determine doctrine and practice. THE METHOD AND APPROACHOF THE PRESENT STUDY
I have chosen to write on silence in the Rule of Benedict for a number of reasons. Silence is a topic which is of interest to modern man as a superficial glance at pertinent literature reveals. It is a subject which is of interest to the modern religious who according to the directions of the Second Vatican Council is trying to renew and adapt his mode of life. The renewed interest that is shown in silence is therefore a good reason to study systematically the text of a monastic rule that has contributed so much to the formation of traditional religious spirituality. My purpose, therefore, is to study silence in the historical document which is the basis for the Benedictine way of life. There is no intent to say what exactly this means for renewal and adaptation. It is hoped that an analysis of the teaching in the RB will speak for itself and help in the task of renewal and adaptation. But this thesis remains for the most part a preliminary study with regard to this task. 23. From here on referred to simply as RB.
Introduction
xv
My primary concern is t o study the RB's teaching on silence. Wllilt exactly does the RB say about silence, its meaning and 11s purpose, its goal and concrete realization? Such questions lllity seem t o be irrelevant and futile t o some. The Rule simply utiltcs its position; it is clear and simple. But is such really the I MC? What exactly does the RB say about silence? Is there a I I hcrent doctrine and practice? Does the RB present a philos~ ~ p hory theology of silence? In order t o answer these queslions a detailed analysis of the RB is essential. True, the RB (ontains a specific chapter on silence, but it treats of silence 111 u number of places and these treatments should be brought together and compared t o see if there is an underlying doctrine of silence. Therefore the RB must be analyzed in itself. But the RB is in the tradition of monasticism and in the past 1c.w years much study has been done on this complex tradition. The RB is not an isolated monastic document that appcared in a historical vacuum, but it had antecedents and c,ontemporaries that influenced it. Indeed, when one studies 111csource of the RB it is obvious that that rule is dependent ~tponmonastic and patristic sources. In the past few years it has become more obvious that the 1itationin the tabernacle of the Lord, but sin will keep him I ~ o mthis goal. In speaking there is always the danger of sin "I'or it is written: 'In much speaking thou shalt not escape N I I I ' " (Prov 10.19) (6.4; 7.57), "and elsewhere: 'Death and I~lc.are in the power of the tongue (in manibus linguae)' " (I'rov 18.21) (6.5). Thus the monk has set a guard over his w,~ysso that he may not sin by use of the tongue. 'I'hese thoughts are repeated in chapter 7. The first degree of I~urnilityis that fear which is constantly aware of God's presV I I ~ .in ~ judgment. The monk will therefore always remember 1 ; i d ' s commands. He will recall that hell will be the reward 1 4 1 1 sins, while eternal life will be the reward of those who fear 1 ;od. And so: KB 7.12- 13 Guarding himself always from sins and vices, whether of thought, word (linguae), hand, foot, or self-will, J I I ~checking also the desires of the flesh, let him consider 1 1 ~God t is always beholding him from heaven, that his acI Ions are everywhere visible to the eye of the Godhead, and , I I constantly ~ being reported to God by the angels.
28
Silence
Thus the motivation of fear of sin is elaborated on by the theme of fear of God who is always present in judgment. Fear of the Lord qualifies both silence and speech, as will be seen later. The important attitude for the monk is fear of the Lord. Whether he speaks or refrains from speaking is not itself that important, for both of these should express his consciousness of God's presence. But since it is so easy to offend God by the use of the tongue, the monk will be very cautious in its use and keep a constant watch over himself. Keeping guard over the tongue is also a sign of humility: RB 7.56 The ninth degree of humility is that a monk restrain his tongue (linguam a d loquendum prohibeat) and keep silence (et taciturnitatem habens), not speaking until he is questioned. If the monk must always beware of sinning by use of his tongue, then the safest course is to refrain from speaking until he is questioned. Such will be a sign of his humility, a sign of his fear of God which is the first degree of humility. In the above text humility and silence are closely related, a relationship that has been noted before and is expressed in 6.1. To summarize the RB's first reason for silence, it can be said to be in order t o avoid sin, but the reason one avoids sin is out of fear of the Lord and the desire for everlasting life. Thus the motivation is also positive. The monk keeps silence because he is aware and conscious of God's presence in judgment, and he fears to offend God by ungkirded use of the tongue. Silence is therefore one of the monk's manifestations of his desire for God and this is expressed in 6.1,4,5 as a desire to avoid sin. The positive aspect is hinted at in 6.5 when the Scripture citation is used: "Death and life (uita) are in the power of the tongue" (Prov 18.2 1). The theme of eternal life (uita aeterna) has already been discussed. That theme which appeared in chapters 4, 5 and 7 also appears in chapter 6. This is another indication of the close connection between these chapters. (2). For the Sake of Silence and Gravity. The second reason the RB gives for the keeping of silence is for the sake of silence itself.
Texts in the Spiritual Doctrine Section
29
RB 6.2 We should at times, for the love of silence (propter taciturnitatem), refrain from good talk. RB 6.3 On account of the great value of silence @ropter taciturnitatis grauitatem), let leave to speak be seldom granted to observant disciples. 'I'he RB seems to justify silence on the merits of silence itself. 11 is therefore necessary to look more closely at the phrase propter taciturnitatis grauitatem to see if any light can be I hrown on this motivation. The term grauitas will be analyzed later in the context of lhe manner in which a monk speaks. The term is found six limes in the RB, and five of these uses are in the phrase 'with ~ravity' which is used to specify a manner of speaking. It is used with 'self-restraint' (22.6; 42.1 1 ) and 'with humility' (7.60; 47.4) and connotes a certain dignity, seriousness and reflection in speaking. It suggests that one speak with few and sensible words, that is precisely, and without being noisy (7.60). Prom these five uses of the term it would seem that the nixth use in 6.3 also carries the same basic meaning. It refers I O dignity and seriousness in the use of the tongue and for his reason the translation of Dom McCann is unacceptable mince it does not convey this idea. Another reason why the ran slat ion "on account of the great value of silence" is un,~cwptableis that it does not consider the phrase propter tacilrrrnitatis grauitatem as an appositive genitive construction.' I. The appositive genitive construction, that is the genetivus identitatis uel inhaetrtttiae is used rather frequently in the RB. Hanslik, Regula, p. 356 notes the followIny examples: RB 2.20; 3.4; 6.3,8; 7.28; 9.10; 21.4; 24.5; 25.5; 28.6; 40.4;483 4; hY.3; 58.17; 64.2; 69.2; 70.4; 73.7. Christine Mohrmann, "La Langue de Saint BeIIIIC~," in Etudes sur Le Latin des Chritiens II, Rome, Edizioni di Storia e Lettera Iuru, 1961, p. 334 says that this construction is one of the characteristics of the rtyk of the RB and is an indication of the dependence of the RB o n the language 111 luw and liturgical Latin in use at Rome. In this construction the two nouns are III npposition; they are synonyms; one defines or explains the other. Neither Hanslik I I I U Mohrmann note RB 6.3 as an example of this construction, but the meaning of as used in the RB - which is discussed later o n in this thesis - seems to #t~t~tilas I~~~llc,ate that it is indeed synonymous with taciturnitas. The use of this construc111111 by the RB in its teaching on silence is frequent. This will be seen as the inveb ~lrnlionproceeds. Thus there are good reasons to consider propter taciturnitatis #twitatem as an appositive genitive.
30
Silence
An indication that the construction is being employed here comes from the phrase propter taciturnitatem in 6.2. The reason for silence is given in both 6.2 and 6.3. In the second case it is expanded upon and explained but remains basically the same. These things being considered, the reason expressed in 6.3 could be translated as "because of the seriousness of monastic life which produces silence," or "for the sake of taciturnity and gravity," or "for the sake of gravity which is the same as taciturnity." Thus the reason given for silence is on account of the dignity and seriousness with which monks should speak. To speak frequently and without reserve would not be in keeping with the seriousness of the monastic life. This seriousness results from the goal or purpose of monastic life, that is "to seek God" (58.7). It is a seriousness that results from an awareness of God's presence, a seriousness that fears offending God by sin. So it is that the second reason is very similar to the first. It will be seen later that the gravity, dignity or seriousness that should characterize the monk's speech is tied up with the concept of humility. Just as the monk is to manifest his humility and gravity in his speech, so too silence can also be an expression, indeed the realization of the monk's humility and gravity. When the RB says that silence is to be kept for the sake of silence (propter taciturnitatem: 6.2) he is saying that silence is to be kept for the sake of silence and gravity (propter taciturnitatis grauitatem: 6.3). And this means for the sake of silence which is the same as gravity-therefore for the sake of gravity. Thus the expressed motivation is not merely a redundancy. T o keep silence for the sake of silence really means to keep silence because of the gravity and seriousness of monastic life, a gravity that is expressed by restraint of the tongue.
(3). For the Sake of Listening. The third reason given by the RB for keeping silence is for the sake of listening.
Texts in the Spiritual Doctrine Section
31
KB 6.6 For it becometh the master to speak (loqui) and (docere);but it befits the disciple to be silent (ta(.clre)and to listen (audire). to teach
I'l~istext is very important both for the purpose of speech silence. The master speaks in order to teach. The disil'lc keeps silent in order to listen. Note the relationship beI wvcn silence and speech. Silence is necessary so that one can I I I . ; I ~ the voice of God as it comes to him in Scripture, and so I I I , I ~ he may hear the voice of the abbot-master who teaches 111111 the way to eternal life. The monk listens so that he may I I ~ I I . and ~ thus return t o God from whom disobedience has wl);~ratedhim.
, ~ t ~ for tl (
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