Notes on the Carmelite Order (Part 11)

(According to P. Kees Waaijman, O.Carm.)

Silence (chap. 21)

“The Apostle recommends silence when he commands to work.” By this repeated reference to the words of the apostle Paul (in 2 Thess 3:12), quoted just a few lines above, Saint Albert literarily connects the chapter on silence with the preceding chapter on work: both are mentioned in the sentence of Saint Paul. (In the used Czech translations of the New Testament, however, there is no notable mention of silence during work: the liturgical translation has: “that they may work in peace” and the ecumenical one: “that they may live properly”.)

The Silence of Elijah

The silence advised by Saint Paul and which is also considered in both cited quotations from Isaiah (Isa 32:17 and 30:15) belongs to the line of Elijah-prophetic tradition. This tradition characteristically places before Israel its bad behavior, leading to death (cf. Am 8:2; Isa 6:11, etc.). In the exile (which represents a kind of death for Israel), the people remember Elijah’s prophecy: they realize that Elijah heard the deadly silence amid Israel’s unfaithfulness. He was silenced by this vision of death, became quiet, and listened (1 Kings 19:12–13).¹ This prophetic-mystical silence was then primarily developed by the Isaiah school. In the Babylonian exile, it matured into a quiet hope of the "quiet in the land" (the humble). It became a spiritual path.

Important phases of this path can be described as follows:

1. The Silence of Death: silence represents death, it is like an immobile darkness, in which the dead dwell: “The dead do not praise the Lord, nor any of those who go down into the land of silence,” – Ps 115:17. The dead person or even a devastated city falls silent. It is a very bold step of the Elijah tradition to associate this silence predicting death with God's revelation to the prophet (1 Kings 19:11–12). The usual messengers, preceding the revelation of the Lord (storm, earthquake, fire) are now complemented by a new messenger – a voice choking into silence. This voice, heralding the death of Israel, will then be heard by all in captivity.
2. Unfathomable Silence: whoever encounters death is confused and falls silent. This is primarily a natural reaction of our organism. But it can also be developed into a ritual – see, for example, the behavior of Job's friends during the first seven days of meeting with him (Job 2:12–13). Like other gestures mentioned there, silence is an act of humility: to experience the mortal crisis silently and unmoved. And in this silence much takes place. This is evident in Ps 39, which will be quoted later by the Rule at the end of this 21st chapter: the psalmist withdraws into silence, where all his fantasies and fixations will be transformed as in a furnace (verses 3–4b) and in which he becomes aware of his vanity and mortality (v. 4c–7).
3. Quiet Expectation: a person, penetrated by the awareness of their vanity and transience, sees that they are unable to make themselves firm either externally or internally and turns to God. He is the source of human life; only He can establish it. “My expectation is directed only to you” (Ps 39:8). “It is good for a man to wait quietly for the salvation of the Lord” (Lam 3:26).
   Even more, the “furnace” of silence transforms us, especially if it purifies our expectations. It is necessary to have the courage to admit that God might be different than my quiet expectations... And such silence “kills,” but also frees: the focus is no longer on my expectations but on the expectation from Him. Isaiah speaks of this to Jerusalem (30:1ff.): instead of short-sighted human plans and frightened fleeing into illusions, he places before the Israelites the future that the Lord gives and which man cannot manipulate. In waiting quietly for it lies strength: “In quietness and hope shall be your strength” (30:15).
4. Calmness: when a person has recognized their insignificance, has focused on expectation, but has also been freed in that, they are anchored only in God and have nothing to lose. Quiet hope is their own identity, their strength. Everything is given to them. They have nothing. Everything belongs to them. Elijah, who withdrew at the brook of love (Cherith), is fed by ravens... The silence that cleanses from self-centeredness transforms into a silence that fulfills. “It is fitting to praise you in silence, God in Zion...” (Ps 65:2). Silence that is not forced and not filled by myself. This quiet hope demands no other consolation than the silence itself, in which the Other (just as the Other) comes to me.

Regulations on Silence at Night

After recommending silence by referring to the apostle Paul and supporting it with two justifications from Isaiah, containing a biblical understanding of silence, Saint Albert prescribes silence for the nighttime and the daytime. In all important written rules, a distinction was made between silence maintained during the day and silence at night. For nighttime silence (also called “great”), strict regulations applied in all rules.

In the original Albert’s Rule, great silence was prescribed from about the sixth hour in the evening (from vespers, which were prayed at dusk) until the ninth hour in the morning of the following day (until tierce, which is a morning “prayer in the middle of the day” – according to the terminology used in today’s breviaries). Pope Innocent IV, when revising the Rule, shortened this silence: it began only from compline (from the prayer before sleep) and lasted only until prima, that is until about the sixth hour in the morning. It seems the original length of silence became too burdensome for the brothers. Philip Ribot² states that right after the morning and in the evening after vespers, it was often necessary to attend to many matters, which was not possible while observing silence. It primarily involved matters related to the teaching of the brothers. Therefore, the papal advisors resolved this problem in revising the Rule by limiting the time of silence. By shortening the silence, the brothers gained the space for teaching.

More important than the length is the spiritual significance of nighttime silence. In the history of spirituality, night and silence are closely related. Night signifies a time of purification – like the desert. Night silence is an exercise in the purity of heart. One does not see around and cannot create a safe distance. They must do without stimuli or images. More is exposed to the invisible and immeasurable God.

The same effect is produced by silence. It alienates me from my habitual ways. Saint Basil says: “Silence allows one to forget old bad habits... and provides the opportunity to acquire good ones.” And Isaac of Nineveh: “Love silence above all. It will bring you fruit that no language can describe. At first, we are the ones who force ourselves to be silent. Later, something is born from our silence that calls us into silence. May God grant you to understand what is born from silence.” And Dionysius the Areopagite adds: “The simplicity, absoluteness, and immutability of the mystery of God's knowledge manifest in the darkness of silence, which is beyond light and initiates us into the mystery.”

Night and silence bring a person to formless, naked trust in God, which cannot be represented or expressed. By watching over the night, a monk exposes himself to the silent presence of God.

Regulations on Silence During the Day

The second admonition to silence – during the day – is given much more space and is justified with more Scriptural citations. At first glance, it might seem that it is the same silence as at night, just not so strict: “even if you are not bound so strictly to silence.” As if it were simply a kind of middle ground between the strict silence at night and the vice of “chatter.” daytime silence is not merely moderated nighttime silence, it has its own atmosphere. If we carefully compare the beginning and the end of the regulations on silence during the day, it becomes clear that the Rule urges us to strive for it “very diligently” and “earnestly and cautiously.” This is because in this silence lies the pursuit of righteousness.

This effort has its negative side (to beware of something) and its positive side (to strive for something).

The negative side means to warn against chatter. Here, the Rule teaches us through five Scriptural citations and additionally refers to our own experience.

1. The first citation is from the book of Proverbs: “In a multitude of words, sin is not lacking” (Prov 19:10). The entire book of Proverbs deals with searching: How to develop one’s life as much as possible? And how to avoid the path leading to death? The tongue plays an important role in this. The foolish talker is threatened with death (Prov 10:19, 21). Such a prospect of mortal danger is hidden behind the admonition to speak disciplinedly and truthfully!
2. The second citation: “Whoever is reckless in speaking will experience misfortune,” (Prov 13:3) is also from the book of Proverbs and similarly contains a warning about the dire ends, and moreover foretells due retribution: “the soul of the treacherous will experience violence” (Prov 13:2).
3. The third saying of Scripture: “Whoever uses many words harms their own soul,” (Sir 20:8). When we read the cited chapter from Sirach, the core of chatter reveals itself: a person who speaks too rapidly, thoughtlessly, or too much alienates themselves from their words and does not impact their surroundings constructively. On the contrary, he who masters himself in speech and can remain silent is themselves and builds the community with their reverence. They choose the right time and right words to speak, and others appreciate him as a wise and pleasant person. In our human speaking, it is very important for a person to hear what they themselves are saying, to witness their own words. This is inner righteousness, inner silence preserved even during speech. To listen also to what we say in our spirit represents inner silence and an exercise of peace.
4. The Gospel verse: “For every idle word that people speak, they will give account in the day of judgment,” (Matt 12:36) associates rambling speech with that which precedes true death: the day of judgment. Whoever speaks in a way that alienates themselves from themselves, others, the Son of Man, and the truth prepares for their condemnation.
5. In the fifth citation: “Let each person weigh their words and tightly restrain their mouths,” a warning resonates again: “lest they should falter and fall by their tongues, and their fall be unhealable unto death” (Sir 28:25–26; 22:27). The end will come suddenly and must not catch us in the emptiness into which we have fallen with unbridled talking and from which we cannot find a way out.</li>

The positive aspect of silence during the day lies in carefully considering one's words. It teaches one to speak well. Sirach illustrates this with two images: weighing the multitude of words like on scales, according to how much there is to express in my heart and what the matter itself needs. And also “weighing” individual words, choosing the most suitable ones. The second metaphor: mastering one’s speech, like using a bridle to control an animal to perform a useful service. In this way, a person, like a psalmist, “guards their ways so as not to sin with the tongue” (Ps 39:2). Thus, silence becomes a way of behaving for us, forming the basis of correct action and speech. It is an inner culture that must be carefully guarded. This is also expressed in the Book of the Founding of the first monks (Decem libri, IV,7): “The monks together mutually agreed so peacefully that among them there was no discord. In their speaking, they protected themselves like with a shield through silence, for there was no chatter among them. And so they were of calm and certain heart because their hearts did not accuse them before God.”

Thus, during daytime silence, the focus is primarily on the quality of speaking. With inner carefulness, we protect ourselves from rambling and consider and master our words, to strive toward justice.

Carmelite Silence

The structure of this chapter thus shows what kind of silence is present in Carmel. It consists of two components: motivation (provided by two citations from Isaiah) and regulations (prescriptions). The justification from Isaiah contains the mentioned Elijah's silence, which purifies us and brings us to a new hope, stripped of fear and self-centeredness. The regulations teach us to be silent at night, which teaches us “naked” trust in God, and to be silent during the day, which means to speak cautiously (that is, less) and carefully (with the care we devote to the pursuit of justice). All this together represents the spiritual path we are to walk.

Silence as a Path

The effort for silence is an external exercise like others mentioned earlier: remaining in the cell, reading Scripture, etc. But the effort for silence within has a tendency toward an ever-greater, “more spacious” silence. Whoever strives to live in silence will not remain unaffected by it. They carry it within them, have it within. All their actions, everything they do at night (evening or night prayer, night vigils, or even sleep) and what they do during the day (work, prayer, caring for the house, and interacting with other people) is permeated by silence and transformed by the effects of silence. Thus, we are open to God, who is Ineffable.

“Silence is the mother of prayer, release from exile, a protection from fire, a guardian of thoughts, a conqueror of enemies, a guide to peace, an opponent of the tendency to instruct, a help to (gaining) knowledge, a skilled worker in meditation, an invisible progress, and a mysterious delight. Whoever befriends it draws closer to God, and while secretly conversing with it, receives its light.”³

Silence as a path corresponds to the overall “architecture” of our Rule (similarly as we last saw it regarding work):

1. The first chapters of the Rule (chap. 4-9) describe the essential equipment for the life of the brothers, to which the regulations regarding the observance of silence at night and during the day correspond. They primarily aim at individual members of the community. Silence is a form of humility. But they also have significance at the community level (daytime silence) and concerning the “place,” i.e. the monastery (in some of its parts, silence is particularly important: in the chapel, in the dormitory, in the dining room).
2. As further chapters (chap. 10-11) contain fundamental exercises related to the monastic life of the brothers, so the observance of silence requires practicing it: carefully and cautiously. It must penetrate all layers of our personality, so that it then penetrates into our speaking and actions.
3. The Rule presents chapters on being clothed with God’s attributes (chap. 18-19). Silence is also a divine attribute. It combines two components of God’s armor: justice and hope. The striving for justice and maturing in hope. Justice in quiet hope is a divine gift.
4. Chapters 20 and 21, which we are currently examining, have been characterized as an encouragement to always and ever more deeply preserve the attitude of contemplation. Just as work is related here, so silence is related to the coming end of the world and judgment. We noticed this in the words of St. Paul but also in the quotations from the Old Testament. To wait in silence reaches far beyond the limits of our plans. At the judgment, we will give account of our speech. Therefore, silence in Carmel has a prophetic-eschatological character.

Summary

Upon closer examination, we would find many interconnections in these two chapters that describe that 4th element, i.e., preserving contemplation. How to explain this? At the conclusion of the chapter on God's armor, we spoke about contemplation: that in us, God’s word should “abundantly dwell.” Everything we do should be anchored in it. However, if such contemplation is not to be momentary, but constant, then a special sensitivity is required. This in our Rule is represented by work in silence. Silence carries internalization. Silence means waiting for the Lord's word, He can thus speak into my life more and more. Silence preserves and strengthens the effects of being clothed with God's armor. And just as with the sword of the Spirit, it was mentioned that its action concerns the area of our mouths, hearts, and our actions, so it is here with regard to work and silence.

However, the working of God's word within us must not be obstructed by obstacles. The Rule presents them at three levels.

1. Our Pride: we have a tendency to determine the meaning of our work ourselves and to place ourselves in the center of the loud laudatory interest of others. Humility, which according to Philip Ribot is a prerequisite for contemplation, is aided by the fact that I am doing “something of work” and silently accepting myself as I am.
2. Being Fixated on Oneself: each of us has a tendency toward it, and the Rule addresses it by subordinating us to the authority of Saint Paul and the words of the prophets.
3. Concern for the Present Day Only: The Book of the Founding of the first monks also calls this “the glory of the present world.” The Rule, on the other hand, reminds us that this world will one day end. And so, Carmelite contemplation is distinctly eschatological contemplation. Working in silence belongs to such eschatological mysticism. Through work in silence, the dressing in God's armor continues.

To work in peace thus represents a necessary disposition for God to transform us into Himself. And according to our Rule, this is connected to the abundant dwelling of God's word in us. Working in peace is a very simple way of preserving contemplation. By its prophetic and eschatological breadth, it is particularly suitable for this. Contemplation requires preservation. Unceasing. Only in this way can we be directed unreservedly toward God. Only in this way can we overcome the mentioned three obstacles and do good without counting. To trust blindly and to expect quietly. Through the chapters on work and silence, Saint Albert came to the end of his explanation of the Carmelite way of life. We have seen how he progresses clearly and systematically.

According to Sister Petra's notes from the Risen One, OCD, prepared by P. Gorazd, O.Carm.
Illustrative photo P. Serafim, O.Carm.