JOHN THE SILENT

Saint John the Silent (454–558), in Latin John the Silentiarius, or in Greek John the Hesychast, lived an extremely long life even by our times, 104 years. His life was recorded by the Palestinian monk and Church historian Cyril of Scythopolis (524–558), who knew John personally and considered himself his disciple.

Summing up the life he wrote, Cyril writes about John this way: “As I heard from his own holy lips, he was ordained bishop in the twenty-eighth year of his life, as stated above, and served in the bishopric for nine years, and remained in the monastery for the first time twelve years, of which he was in obedience for six and was silent for six, and remained in the desert for six years, and, imprisoned in a cell, in which he remains silent to this day, he completed forty-seven years with God. And so, he has reached the one hundred and fourth year of his life and is very old, bright in face and soul and cheerful and filled with divine grace” (28). It is obvious that when Cyril finished the life of John, he was still alive.

Initially, Saint John the Silent was simply a pious man who sincerely believed in Christ. The ideal of service and asceticism occupied a special place in his life. With money inherited from wealthy parents, he built a temple and set up a monastic convict with it. It came from Ancient Armenia, which was in the eastern part of Asia Minor, to the right of Cappadocia if you look at the geographical map. His family was famous at the court of Constantinople. The combination of love for asceticism, origin and education led to his becoming a bishop.

It was the diocese of Colonia in Armenia, not far from the modern Turkish city of Sebinkarahisar. He turned its management into caring for the poor. This was a time when, because of disputes about faith and dogma, the Church in the East was shaken by turmoil.

As a result, John renounced the throne and spent the rest of his life hiding in Palestine. At first, he anonymously served the elderly and the poor in one of the almshouses, then, unable to find peace for himself, he came to the monastery of St. Sava the Sanctified (439–532). Later he lived for a long time as a hermit near the Dead Sea, and in other places.

In the Orthodox Menologion, John is also called “John the Sabaite.” According to ancient tradition, monks, not only ideally, but also in a legal sense, were considered dead to the world, and therefore took a new name after the name of their monasteries. The Savvaites were Palestinian monks from the monastery of St. Sava, the Sinaites were those who, like John Climacus, labored in Sinai.

He turned the management of the diocese into caring for the poor. This was a time when, because of disputes about faith and dogma, the Church in the East was shaken by turmoil. It is possible that from John, whose relatives served at the court of the emperors of that time, his contemporaries expected “propaganda of the faith” in action. The situation worsened when the region in which his diocese was located began to be ruled by the husband of his sister. What would have been a blessing for any ambitious bishop served as a reason for John to renounce the see.

In the Christian tradition of the East and West, the saint is called “John the Silent”. In Greek it sounds like “John the Hesychast.” Over time, saints who devoted themselves to calling on God in unceasing silent prayer and spreading this particular practice began to be called “hesychasts”. But the original meaning of this term was different. This was the name given to saints who refused to use the gift of speech. They did this on biblical grounds and pious reasons, for the benefit of their neighbors or, finally, for their own spiritual safety. Later, holy fools acted in a similar way for the sake of Christ.

Thus, John the Silent, with the help of many years of silence, hid for many years that he was a bishop. Otherwise, he would not have been able to accomplish his feat in the monastery. After all, according to the canons of the Ancient Church, episcopacy was incompatible with monasticism as an institution. The bishop did not have the right to leave his see and arbitrarily go to the monastery. The life of John tells what tragic difficulties and contradictions this saint faced when the secret of his bishopric was revealed.

For modern people, the example of ancient classical ascetics who remained silent for a long time for the sake of asceticism is a real revelation. He helps us in the flow of information and temptations to save ourselves from exhaustion, listen more, talk less, take care of ourselves for God and for others. Unfortunately, unlike the hesychasts, or, say, holy fools, few people know about the “silent saints”.

The memory of the saints makes it possible to learn from the smallest details. So, in the Orthodox liturgical calendar, John is also called “John the Sabaite.” According to ancient tradition, monks, not only ideally, but also in a legal sense, were considered dead to the world, and therefore took a new name after the name of their monasteries. The Sabaites were Palestinian monks from the monastery of St. Sava, the Sinaites were those who, like John Climacus, labored in Sinai. Later, when monasticism spread on Mount Athos, they were joined by the Athonites, or Agiorites, that is, literally in English, “from the Holy Mountain”. In Cyprus, after the name of the famous Kykkos monastery, the monks from there are still called “Kykkotis”. In the Greek Orthodox tradition, this monastic naming practice continues to this day. In the Russian tradition, naming monks after monasteries is practiced only in relation to certain saints.

It is noteworthy that the permanent annual day of remembrance of John the Climacus of Sinai, in the modern Orthodox calendar, is also celebrated on April 12 (March 30), that is, on the same day as John the Silent. Since the historical day of his remembrance was a different date, December 16 (3), we can assume that the memory of the “two great Johns” was once common.