A Study on the Virtue of Silence & Tears

A Study from Dn. John Chryssavgis' book, "In the Heart of the Desert."

 

Silence & Tears

I. The Virtue of Silence (Hesychia = hsucia)
a.) The sources of sinlessness
"Abba Arsenius ...heard a voice saying to him: ‘Arsenius, flee; be silent; pray always. These are the sources of sinlessness."
• Flee - Be Silent - Pray always

b.) Silence is not a cessation of words but an expression of love and communal life.

"Abba Poemen said: "Someone may seem to be silent, but if in the heart one is condemning others, then one is babbling ceaselessly. And there may be another who talks from morning till evening, and yet in the heart that person is truly silent. That person says nothing that is not profitable."

1. Silence defined
"Silence is a way of waiting, a way of watching, and a way of listening to what is going on within and around us. It is a way of interiority, of stopping and then exploring the cellars of the heart and the center of life (Fr. Chryssavgis, In the Heart of the Desert, p. 45)."

2. We cannot hear God as long as we are "talking, thinking" - words are a way of affirming OUR rational existence - silence is a Way of Dying to self.

"When we experience moments of panic, of powerlessness, helplessness, of terror or of death - we are simply to sit, stay and wait upon God. Divine grace is unnoticed as long as we depend on ourselves. (Fr. Chryssavgis, p. 48)"

4. Silence leads to Tears (Dakrya) and Weeping (Penthos)

a.) In silence we see our sinfulness for what it is and inevitably weep.

"But he gives more grace; therefore it says, "God opposes the proud, but gives grace to the humble." 7 Be subject therefore to God. Stand against the devil and he will flee from you. 8 Draw near to God and he will draw near to you. Cleanse your hands, O sinners, and purify your hearts, O double minded ones 9 Endure hardship, and mourn and weep. Let your laughter be turned to mourning and your joy to a downcast look expressive of sorrow. 10 Humble yourselves before the Lord and he shall exalt you. (Orthodox New Testament, James 4:6-10)

The sign of a true Christian (St. Macaruis of Egypt)
"The true sign of a Christian is this: to feed the hungry, to give drink to the thirsty, to endure hunger and thirst, to be poor in spirit, to be humble and contemptible in one's own eyes."

St. Peter (Luke 5) - Depart from me for I am a sinful man."


II. Compunction & Repentance (Chryssavgis)

1. Compunction precedes tears and weeping and causes a joyful sorrow.
a.) Compunction does not involve merely remorse or regret but is a call to perfection a pressing forward. (Chryssavgis, Ascent to Heaven, p. 128)
b.) It is a piercing of the heart prompted by God that is the fruit of prayer. - It can come in diverse forms i.e. others, life's circumstances etc.
- A remembrance of death
- Fasting

c.) Compunction is a transitory state - compunction is the beginning of every action.

d.) Three types of Compunction (Chryssavgis)
i. As a natural state - character is prone to compunction (an emotional person)
ii. As a gift of grace - temporary
iii. As a permanent state - the highest gift of grace

III. On Tears & Weeping

1. Human sin and failure are opportunities for grace and strength - we are perfected in weakness.

"And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep me from being too elated. 8 Three times I besought the Lord about this, that it should leave me; 9 but he said to me, "My grace is sufficient for you, for my power is made perfect in weakness." ( 2 Cor. 12:7-9)"

"Few comprehend that tears of brokenness, as symbols of imperfection, are in fact the sole way to spiritual progress. (Fr. Chryssavgis, In the Heart of the Desert), p. 49.)"

"Tears are another way, a tangible way of addressing our pain and our panic. (Fr. Chryssavgis, In the Heart of the Desert), p. 49.)"

"Tears open up the festering wound; and ironically- the desert elders would say; miraculously- God enters through this very wound. (Fr. Chryssavgis, In the Heart of the Desert), p. 50.)"

"Desert spirituality underlines imperfection as the only way towards perfection.. Perfection is for God, not for us; imperfection is ours to know and embrace, not to forego or forget. (Fr. Chryssavgis, In the Heart of the Desert), p. 50.)"

2. Through tears we enter into the Treasury of the Heart.