But I say unto you, that every idle word that men shall speak,
they shall give account thereof in the day of judgment. (Matt. 12:36)
YOU COMPLAIN, Sister, about the trials which are over taking you, which are
arising, according to your words, from certain misunderstandings, suspicion, and
indiscretion in conversations. The last, I think, is the effective and chief
cause of all your trials and the source of all the evil. On this subject I want
to write you a few words about the harm arising from the idle talk and gossip so
common among you. This is something you yourself don't even notice; you speak
too much, without discerning whether it is necessary or unnecessary, profitable
or harmful, provided only that something is spoken. It is as if you are afraid
of silence, which in fact is a nun's first obligation, the chief condition of
her success and the adornment of her whole life.
Deeply rooted in people is the love of idle talk, i.e., empty,
unnecessary conversations, and it has become a beloved pastime among them. It
seems we don't know and don't believe that idle talk is a sin, and a serious
sin, which gives birth to a multitude of other sins: quarrels, conflicts,
gossip, slander, condemnation, calumny, and the like. Indeed, all the various
confusions which fill human life to overflowing, all the disturbances of the
inner quiet of the soul, have as their source this same idle talk, which has
crept into all of everyday life, as though it were its indispensable property
and requirement. If any sin or any passion knows how to clothe itself in an
attractive form, it is precisely—idle talk.
It begins under the pretext of conversing, of discussing some business, but
then we proceed imperceptibly to an altogether unnecessary, empty, and sinful
conversation. Like a deeply-rooted infection, this sickness does not easily
submit to healing. It has penetrated all layers of social and private life; it
is active in people of every age and gender, every class and social position,
and has not even spared monasteries.
One deeply thinking pastor, contemporary to us, writes the following on idle
talk, among other things: "How heedlessly, how carelessly we use our words,
Which should be highly valued as a great gift from God! But on the contrary,
what do we least esteem, if not the spoken word? In what are we fickle, if not
in the spoken word? What do we throw out every minute, as though it were dirt,
if not the spoken word? O Christian! Value your words, be attentive to
them!"
In our words, which we regard so carelessly, so thoughtlessly, will be either
our justification or condemnation, as our Lord Jesus Christ Himself says: By
thy words thou shalt be justified, and by thy words thou shalt be condemned (Matt.
12:37); I say unto you, that every idle word that men shall speak, they shall
give account thereof in the day of judgment (Matt. 12:36). If even one idle,
i.e, empty, unnecessary word will be subject to accounting in the day of
judgment, then to what condemnation and punishment will we be subject, who talk
idly continually and constantly, restrained neither by place nor time, nor by
the presence of outsiders, who, perhaps even against their will, we make
participants in our empty conversations, and in such a manner draw them into
sin. So, drawing them into sin, we are subject to a double condemnation—both
for idle talk and for being a cause of temptation, for woe, it is said, to
that man by whom the offence cometh (Matt. 18:7). We don't think about this,
we don't take care at all! We misuse our natural faculty of speech, which was
given to us for this purpose above all: that we might praise our Creator, thank
and glorify Him with words, as is proper to a rational creature. Even mute
nature glorifies Him with its grandeur and harmony, not deviating in the least
from the laws appointed to it by the Creator: The heavens declare the glory
of God, and the firmament proclaimeth the work of His hands (Ps. 18:1).
The gift of speech was also given to us that we might understand one another,
not through instinct, like the dumb animals, but through intellect. Thus we
verbally express our ideas, which are abundantly and clearly opened to us by our
God-enlightened mind, the source of thought and word, in order that we might
conduct intelligent, mutual, brotherly conversation on the aim of daily life and
its regulation, for mutual edification and benefit, in support and consolation
of each other, and the like. It was not given to us that we might talk idly; or
judge, slander, and condemn our neighbors, pronouncing judgments on them like
unmerciful judges and torturers rather than considering ourselves as their
brothers, weak and sinful as they, if not still worse. Thou art inexcusable,
O man, whosoever thou art that judgest, says the Apostle, for wherein thou
judgest another, thou condemnest thyself; for thou that judgest doest the same
things. And thinkest thou this, O man, that judgest them which do such things,
and doest the same, that thou shalt escape the judgment of God? (Rom. 2:1,
3) He that ... judgeth his brother, says another Apostle, ...judgeth
the law; but if thou judge the law, thou art not a doer of the law, but a judge (James
4:11). And what great evil results from empty and idle conversations and gossip!
Sometimes one heedlessly spoken word causes a whole storm of unpleasantness and
fills the heart of the one referred to with indignation and hatred. So even a
word that was not ill-intentioned, one we counted as nothing, can strike a
mortal sin, just as a small spark often turns into a great fire burning whole
villages. How great a matter a little fire kindleth, says the Apostle
James. Even so the tongue is a little member, and boasteth great things
(cf. James 3:5); it is a fire, a world of iniquity:... it defileth the whole
body, and setteth on fire the course of nature; and it is set on fire of hell
(James 3:6). The tongue is an untamable evil, full of deadly poison.
Therewith bless we God and therewith curse we men, which are after the
similitude of God. Out of the same mouth proceedeth blessing an d cursing. My
brethren, these things ought not so to be! Doth a fountain send forth at the
same place sweet water and bitter? (James 3:8-11) Who is a wise man and
endued with knowledge ... let him show this out of his works, through good
conduct, and not by condemning others. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth (i.e.,
don't consider yourself wise). This is not the wisdom that descends from
above, but is earthly ... devilish. For where envying and strife is, there is
confusion and every evil work (cf. James 3:13-16). Behold the harm from all
our idle talk and gossip! And if they are improper to Christians in general, are
they not even less pardonable for nuns, who have voluntarily renounced the world
with all its worldly sinful ways, who have retired within their monastic gates
for a more unhindered attention to their salvation? The enemy of everyone's
salvation, knowing the infirmity of men, who notwithstanding their readiness
towards a life of pleasing God, are ever inclined to seek indulgences and
consolations, is not slow even here to sow his tares amid the wheat of God. You
nuns by your departure from the world have also left all its consolations and
pleasures permitted to lay people.
The only true consolation for you should consist in your close fellowship and
heart to heart talks. Your superiors, as wise and kind guides, don't restrain
you, don't forbid you these innocent consolations: you are permitted to visit
one another, to go for walks together in your free time, and when you gather for
common monastery obediences, you may converse with one another unhindered. But
you abuse this liberty, you derive from it not profit and true spiritual
consolation, but the opposite: harm, quarrels, gossip, and discord, which like a
spark kindles a great fire, which burns away all your monastic labors and
struggles. In such a manner you lose your salvation. Or do you not know the
apostolic saying: Every one of us shall give account of himself to God (Rom.
14:12) Who is ready to judge (I Peter 4:5)? Oh, if only you would gather
together, like the ancient nuns, for spiritual edification and mutual
instruction, you would not converse about irrelevant things and affairs which
don't concern you, but only about this, how each of you will work out your
own salvation (Philip. 2:12): what sort of cell rule to have and how to
perform it, what struggles to undertake. Thus you would edify and support one
another on your slippery path, stretching out a helping hand to each other, and
the words of the all-wise Solomon would be realized in you: A brother helped
by a brother is as a strong city (Prov. 18:19). And your assembly would be
like the assembly of the angels, who in spite of their great multitude have one
common holy will, one striving—how to fulfill the will of the Creator.
O Sister, not for nothing is our monastic order called the angelic order!...
Surely each of us who has gathered in the holy monastery in the name of the Lord
has one and the same will, one striving common to us all: how he may please
the Lord (I Cor. 7:32). We have no earthly fetters binding us to the world,
there are no anxieties and worldly cares to entangle our wings and hinder our
flight to our Heavenly Bridegroom! We are free, like the birds of the air, which
sow not, neither do they reap, nor gather into barns; but our heavenly Father
feedeth us (cf. Matt. 6:26). Let us then remember our angelic
calling, and walk worthy of the vocation wherewith we are called, with
all lowliness and meekness, with longsuffering, forbearing one another in love,
endeavoring to keep the unity of the Spirit in the bond of peace (Eph.
4:1-3), as the holy Apostle teaches.
From Letters to a Beginner:
On Giving One's Life to God (Platina, CA: St. Xenia Skete Press, 1993),
pp. 70-75.
