mercredi 13 mai 2015

Saint JEAN le Silenciaire (ou l'Hésychaste), moine, évêque et confesseur


Saint Jean le silenciaire, Monastère de Saint Sabbas (Menologion de Basil II)

Saint Jean le Silenciaire

moine dans la laure de Saint-Sabas et évêque de Colonia (✝ 558)

Connu également sous le nom de Jean l'Hésychaste, il est aussi fêté le 3 décembre.


Originaire du Pont en Asie Mineure, il renonça au monde en devenant moine dans un petit monastère qu'il fonda. Devenu célèbre par l'éclat de ses vertus, il fut appelé à devenir évêque de Colonia. Il y resta quelque temps puis quitta cette charge à l'insu de tous et se présenta au monastère de saint Sabas à Jérusalem. Bien que reconnu après quelques années, il put encore se retirer seul sans que personne ne l'importune. Beaucoup de miracles ont jalonné sa vie qui fut toujours humble et audacieuse pour servir Dieu.


Originaire d'Arménie, il bâtit un petit monastère d'une dizaine de moines à Nicopolis. Après quelques années d'épiscopat à Colonie, il se retira dans la grande Laure de Saint Sabbas où il vécut dans le silence, habité par la prière.



En Palestine, l’an 558, saint Jean le Silentiaire ou l’Hésychaste, qui après avoir laissé le siège épiscopal de Colonia en Arménie, alla mener la vie monastique dans la laure de Saint-Sabas, dans l’humble service des frères aussi bien que dans la solitude et un silence austère.


Martyrologe romain

 SOURCE : http://nominis.cef.fr/contenus/saint/6934/Saint-Jean-le-Silenciaire.html

 Saint Jean le Silentiaire

Évêque de Colonie (Cappadoce)

Fête le 13 mai

Nicopolis, Arménie, 454 – † 558

Autre graphie : Jean le Silentiaire ou le Silencieux de Colonie

Ermite en Palestine, à l’âge de dix-huit ans, il construisit et dirigea un monastère ; dix ans plus tard il devenait évêque de Colonie (Taxara), en Arménie. Après neuf ans d’épiscopat, il partit pour Jérusalem où il voulut se faire admettre au monastère fondé par saint Sabas ; pour cela il remplit les tâches les plus humbles allégrement et toujours en silence. On ne découvrit que plusieurs années après son identité, lorsque saint Sabas, l’en jugeant digne, voulut l’ordonner. On permit à saint Jean de vivre dans la retraite et le silence. Il mourut à cent quatre ans.

Sous l’Empire romain, le silentiaire était un huissier, sous le Bas-Empire, il était un garde personnel de l’empereur, tandis qu’à Byzance, le silentiaire était un dignitaire chargé d’ordonner les audiences impériales.

SOURCE : http://www.martyretsaint.com/jean-le-silentiaire/

Jean le Silenciaire

Évêque, Solitaire, Saint

454-558

Jean, surnommé le Silenciaire, à cause de son amour pour le silence et le recueillement, naquit en 454 à Nicopolis en Arménie. Son père et sa mère comptaient parmi leurs aïeux des généraux d'armée et des gouverneurs de provinces ; mais ils étaient encore plus illustres par leur vertu que par la noblesse de leur extraction. Ils employèrent tous leurs soins pour donner une éducation chrétienne à leur fils, et ils le virent avec plaisir répondre parfaitement à leurs vues.

Jean était encore fort jeune lorsque la mort lui enleva son père et sa mère. Devenu possesseur d'une fortune considérable, il consacra ses biens à de pieux usages. Il bâtit à Nicopolis une église en l'honneur de la sainte Vierge, et un monastère dans lequel il se renferma avec dix personnes animées de la même ferveur. Il n'avait alors que dix-huit ans. Son but était de ne s'occuper que de la sanctification de son âme, et d'en faire l'unique objet de toutes ses pensées.

Comme l'humilité est le fondement et la gardienne de toutes les vertus, il la demandait sans cesse à Dieu par des prières ferventes. De son côté, il travaillait à l'acquérir par des méditations fréquentes sur ses misères et la bassesse de son néant, sur la majesté infinie et les perfections adorables de l'Être suprême. Par là il apprenait à connaître Dieu et à se connaître lui-même. Il avait une sainte avidité pour les humiliations, et il les recevait avec joie de quelque part qu'elles lui vinssent. Il recherchait surtout celles qui causent le plus de répugnance à la nature, et qui par conséquent sont les plus propres à faire mourir l'orgueil. Le renoncement à sa propre volonté était le moyen dont il se servait pour étouffer le germe des autres vices. Il y ajoutait les macérations corporelles, afin de soumettre entièrement la chair à l'esprit, et de disposer son âme aux exercices de la prière et de la mortification. La pratique du silence lui parut aussi fort importante. Il parlait rarement, par esprit d'humilité, par amour du recueillement, et par la crainte de tomber dans les péchés dont la langue est le funeste instrument. Si la nécessité l'obligeait de parler, il le faisait en peu de mots, et toujours avec beaucoup de discrétion. Il bannit l'oisiveté de sa petite communauté, la regardant avec raison comme la source de tous les vices. Des travaux pénibles, et en même temps utiles, remplissaient tous les intervalles qui n'étaient occupés ni par la prière publique, ni par d'autres devoirs essentiels. La douceur, la sagesse et la piété de Jean lui gagnaient l'estime et l'affection de ses frères. Tous avaient les yeux attachés sur lui, et s'efforçaient à l'envi d'exprimer en eux les différents traits de leur modèle.

Malgré le soin que Jean prenait de cacher ses vertus, il ne put empêcher qu'elles n'éclatassent au dehors. L'archevêque de Sébaste le força d'abandonner sa solitude, et l'éleva sur le siège épiscopal de Colonie en Arménie, quoiqu'il n'eût encore que vingt-huit ans. Il voulut inutilement s'opposer à son sacre, qui se fit dans l'année 482. Il conserva dans cette dignité l'esprit de son premier état, et continua les mêmes exercices, autant que les devoirs de l'épiscopat le lui permirent.

Son frère et son neveu, qui avaient des emplois honorables à la cour de l'empereur, furent singulièrement touchés de ses exemples. Ils surent mépriser le monde au sein des honneurs et des richesses, et la grâce, qui sanctifie les anachorètes dans les déserts, fit de tous les deux des saints à la cour. Jean ne fut pas également satisfait de la conduite de son beau-frère, qui était gouverneur d'Arménie. Plus d'une fois il lui fallut défendre son église contre les oppressions d'un homme qui lui était si étroitement uni par les liens du sang. Ses remontrances et ses prières étant inutiles, .il fut obligé d'avoir recours à l'empereur Zénon, qui lui rendit justice et lui accorda sa protection.

Il y avait neuf ans que le saint gouvernait son église. Toujours il avait vécu d'une manière très pénitente, et s'était refusé même le nécessaire, afin d'avoir de quoi assister plus abondamment les pauvres. Ses prédications et ses exemples faisaient fleurir la piété dans son diocèse. Les affligés trouvaient en lui un consolateur qui partageait leurs peines. Il était le père de ses diocésains ; il les portait tous dans ses entrailles, pour les transformer en autant de vrais disciples de Jésus-Christ.

Certains maux auxquels il ne pouvait remédier, joints à une forte inclination qu'il se sentait pour la solitude, lui inspirèrent un ardent désir de se démettre de l'épiscopat. Il est vrai que, selon les lois de l'Église, il ne pouvait abandonner le troupeau dont la garde avait été confiée à ses soins. Aussi se défia-t-il d'abord de son désir pour la retraite. Il eut recours à la prière, afin de connaître plus parfaitement la volonté de Dieu. On lit dans sa Vie, qu'étant une nuit en oraison, il vit une croix lumineuse se former dans l'air, et qu'il entendit une voix qui lui disait : « Si vous voulez être » sauvé, vous n'avez qu'à suivre cette lumière. » II lui sembla que la lumière allait devant lui comme pour le conduire, et qu'elle lui indiquait la laure de S. Sabas. Cette vision, continue l'auteur de sa Vie, ne lui laissa plus aucun doute sur sa vocation. Il se démit donc de l'épiscopat, et s'embarqua pour la Palestine.

Lorsqu'il y fut arrivé, il visita d'abord les lieux, saints à Jérusalem. Après quoi il se retira dans la laure de S. Sabas, laquelle était peu éloignée de cette ville, et où l'on comptait cent cinquante solitaires, qui tous étaient animés de l'esprit de leur saint abbé. Il avait alors trente-huit ans. S. Sabas l'ayant reçu sans le connaître, le remit d'abord entre les mains de l'économe, qui l'envoyait chercher de l'eau, et qui lui faisait porter des pierres aux ouvriers occupés à bâtir un nouvel hôpital. Jean obéissait avec une grande simplicité. Il gardait un silence perpétuel, avait un visage serein, et paraissait toujours recueilli.

La manière dont il supporta cette épreuve l'eut bientôt fait connaître à son supérieur. On le chargea du soin de recevoir les étrangers. Il servait chacun des hôtes comme il aurait servi Jésus-Christ lui-même. Tout le monde était frappé de son extérieur modeste et édifiant. S. Sabas ne pouvait assez admirer la conduite que tenait un jeune religieux dans une place qui est si dangereuse, même pour les plus parfaits. Rien, en effet, n'était capable de distraire son âme, toujours unie à Dieu. Le saint abbé ne douta plus que Jean ne fût doué, dans un degré éminent, de l'esprit de sa vocation. Voulant donc lui faciliter les moyens de faire de nouveaux progrès dans l'exercice de la contemplation, il lui permit d'aller vivre dans un ermitage séparé ; ce qui ne s'accordait qu'à ceux qui étaient le plus solidement établis dans la perfection.

Jean, renfermé dans sa cellule, était cinq jours de la semaine sans prendre de nourriture. Il ne sortait que les samedis et les dimanches, encore n'était-ce que pour aller assister à l'office public de l'église. Après avoir vécu trois ans de la sorte, il fut fait économe de la laure. Sa vertu attira visiblement les bénédictions du ciel sur toute la communauté. Les occupations inséparables de son emploi ne prenaient jamais sur le recueillement de son âme. Étant embrasé d'amour pour Dieu, il n'avait pas besoin de faire d'effort pour penser à lui continuellement. Cette sainte habitude d'être sans cesse en la présence du Seigneur, et de ne jamais le perdre de vue, il ne l'avait point acquise tout d'un coup, mais par degré. Il s'accoutuma d'abord à entremêler dans ses actions extérieures ces prières connues sous le nom de jaculatoires, qu'il puisait dans son propre cœur ou dans les livres saints. A force de répéter ces prières, qui contenaient des actes d'amour, de louange, de componction, etc. il se rendit familière la pratique de la divine présence, et cette continuité de recueillement dont nous venons de parler.

Notre saint exerça quatre ans l'emploi d'économe. Son abbé, extrêmement édifié de ses vertus, le jugea digne d'être élevé au sacerdoce. Il le présenta donc à Élie, patriarche de Jérusalem, afin qu'il lui conférât les ordres. Lorsqu'on fut arrivé dans l'Église du mont Calvaire, où se devait faire l'ordination, Jean dit au patriarche qu'il avait quelque chose à lui communiquer en particulier, et qu'il se laisserait ensuite ordonner si on l'en jugeait digne. Élie l'ayant pris à l'écart, lui permit de s'expliquer. Le saint lui demanda le secret, puis continua de parler ainsi : « Mon père, j'ai été fait évêque, mais la multitude de mes péchés m'a déterminé à prendre la fuite et à me retirer dans ce désert pour y attendre la visite du Seigneur. » Le patriarche, étonné, appela S. Sabas, et lui dit : « Dispensez-moi, je vous prie, d'ordonner cet homme, j'en suis empêché par quelques particularités qu'il vient de me découvrir. » S. Sabas s'en retourna fort affligé. Il craignait que Jean n'eût autrefois commis quelque grand crime. Dans cette perplexité, il s'adressa humblement à Dieu, pour avoir révélation de ce qui causait sa peine et son inquiétude. Sa prière ayant été exaucée, il fit venir son disciple, et se plaignit à lui de la réserve dont il avait usé à son égard. Jean, qui se voyait découvert, était sur le point de quitter la laure ; mais S. Sabas l'engagea à y rester, après lui avoir promis toutefois de ne révéler son secret à personne.

Jean vécut les quatre années suivantes sans parler à personne qu'à celui qui lui apportait de quoi se nourrir. Quelques moines séditieux ayant obligé S. Sabas à quitter sa laure en 503, notre saint, qui ne voulait point prendre part à ces troubles, se retira dans un désert voisin, où il passa six ans dans un silence absolu. Il ne conversa qu'avec Dieu durant tout ce temps-là, et ne subsista que des herbes et des racines qui croissaient dans le désert. S. Sabas fut rappelé en 510. H alla aussitôt trouver le saint dans sa solitude, et il le ramena avec lui à la laure. Jean, accoutumé à l'exercice d'une sublime contemplation, ne trouvait dans toute autre chose que vide et amertume. Il rentra dans son ancienne cellule, où il continua pendant quarante ans de mener une vie tout angélique. L'éclat de sa sainteté attira auprès de lui un grand nombre de personnes. Il ne refusait jamais ses instructions aux personnes qui venaient le consulter.

Parmi ces personnes était Cyrille, qui écrivit la Vie du saint quarante ans après qu'il fut revenu dans son ermitage, et lorsqu'il était dans sa cent quatrième année. Jean, malgré son grand âge, conservait encore une présence d'esprit et une douceur de caractère qui le faisait aimer et respecter de tous ceux qui le voyaient.

Cyrille, auteur aussi savant que judicieux, rapporte qu'ayant environ seize ans, il alla consulter le saint, qui en avait alors quatre-vingt-dix, sur le choix de l'état qu'il devait embrasser. Le vénérable vieillard lui conseilla de se consacrer à Dieu dans le monastère de Saint-Euthyme. Cyrille en choisit un de ceux qui étaient situés sur le bord du Jourdain. Mais il n'y fut pas plus tôt arrivé qu'il tomba malade. Son état devenant plus dangereux de jour en jour, il commença à se repentir de n'avoir pas suivi exactement le conseil du serviteur de Dieu. Jean lui apparut pendant la nuit, et après l'avoir repris avec douceur de son attachement à son propre sens, il lui dit que s'il se rendait au monastère de Saint-Euthyme, il y trouverait la santé du corps et le salut de lame. Le lendemain matin Cyrille s'étant levé, se sépara de ses frères, malgré les instances qu'ils lui firent pour qu'il restât avec eux. Il se mit en route sans avoir reçu d'autre nourriture que la sainte eucharistie, et il marcha jusqu'à ce qu'il fût arrivé au monastère de Saint-Euthyme. A peine y était-il entré, que sa santé se trouva parfaitement rétablie. »

Voici deux traits qui sont encore rapportés par le même Cyrille, Un jour, dit-il, que je m'entretenais avec le serviteur de Dieu, un homme, appelé George, lui apporta son fils, qui était possédé du démon, et le mit à ses pieds, sans dire un seul mot. Jean comprit l'état malheureux de l'enfant. Il lui fit le signe de la croix sur le front avec de l'huile bénite, et à l'instant l'enfant fut délivré du malin esprit. Un gentilhomme de Constantinople, infecté des erreurs de l'eutychianisme, ayant été présenté au même saint par un nommé Théodore, Jean donna sa bénédiction au dernier. Non seulement il refusa de bénir le premier, mais il le reprit encore avec douceur de son attachement au schisme et à l'hérésie. Celui-ci étonné, et sentant bien que ces circonstances ne pouvaient être connues de Jean que par révélation, se convertit, et rentra aussitôt dans le sein de l'Église.

Il y eut beaucoup d'autres personnes à la sanctification desquelles le saint contribua et par ses exemples et par ses conseils. Toujours renfermé dans son ermitage, il persista constamment à retracer, autant que le peut permettre la fragilité humaine, la fonction glorieuse des esprits célestes, qui sont sans cesse occupés à bénir et à aimer le Seigneur. Il mourut peu de temps après l’année 558. Il passa soixante-seize ans dans le désert, et sa retraite ne fut interrompue que par la courte durée de son épiscopat.

Quoi de plus propre à confondre la dissipation et l'esprit immortifié du monde, que les austérités, le silence, et la contemplation du saint dont on vient de lire la Vie ? Il semble que l'on ignore que le recueillement intérieur est, pour ainsi dire, l'âme du christianisme. Sans lui la dévotion et le zèle même le plus actif n'ont rien que de superficiel. Un cœur dissipé n'est point capable d'une piété réelle et solide. Mais si l'on est uni à Dieu, si l'on a éprouvé la douceur de ses communications, on ne trouve plus que peine et dégoût dans le tumulte et les embarras du monde; on n'a plus d'ardeur que pour cette joie pure qui se rencontre dans la solitude. L'amour du silence, quand, il procède d'un motif de religion, prouve qu'une âme fait ses principales délices de s'entretenir avec Dieu, et qu'il n'y a que cet exercice qui lui procure une véritable consolation. Aussi le silence est-il le paradis de toutes les âmes qui tendent sincèrement à la perfection.

SOURCE : Alban Butler : Vie des Pères, Martyrs et autres principaux Saints… Tome III. – Traduction : Jean François Godescard.

SOURCE : http://alexandrina.balasar.free.fr/jean_le_silenciaire.htm

La vie de ce Saint montrera son grand amour pour le silence monastique : de là lui est venu son nom de SILENCIAIRE. Jean naquit en 454, à Nicopolis, en Arménie; ses parents, qui comptaient parmi leurs aïeux des généraux d'armée et des gouverneurs de province, étaient encore plus recommandables parleur piété.

A dix-sept ans, le jeune homme se vit, par la mort de son père et de sa mère, possesseur d'une immense fortune, qu'il distribua en bonnes œuvres; il bâtit une église en l'honneur de la Très Sainte Vierge, et un monastère, où il se retira dans la compagnie de plusieurs serviteurs de DIEU.

Sa vertu eut ceci de particulier qu'il chargea peu d'austérités ses disciples, mais sut leur donner des occupations saintes et variées. Sacré évêque malgré ses résistances, il gouverna un petit diocèse voisin de Constantinople ; mais diverses peines qu'il eut dans l'exercice de sa charge le firent renoncer à son siège; il s'enfuit secrètement à Jérusalem pour y vivre inconnu.

Là il aperçut bientôt dans le ciel une étoile brillante en forme de croix et entendit une voix qui lui dit : « Si tu veux te sauver, suis cette lumière ! » La lumière le conduisit en Palestine, au monastère de Saint-Sabas, où vivaient cent cinquante solitaires, en des cellules séparées.

Jean fut appliqué à des occupations vulgaires, dont il s'acquittait avec humilité, joie et promptitude ; devenu hôtelier, il recevait les voyageurs comme il eût reçu JESUS-CHRIST lui-même.

Il passa ensuite trois ans sans voir personne les cinq premiers jours de chaque semaine, puis quatre ans sans parler à qui que ce soit. Jean avait poussé l'humilité jusqu'à cacher au saint abbé Sabas sa dignité de prêtre et d'évêque, et celui-ci ne l'apprit que par révélation divine.

La division s'étant mise dans le monastère, Sabas fut obligé de le quitter, et Jean lui-même s'enfuit dans le désert, où il passa neuf ans. Mais Sabas étant alors rentré en paix dans son monastère, le Saint l'y suivit et y continua pen­dant quarante ans sa vie silencieuse et angélique.

DIEU confirma tant de vertu par le don des miracles. — Un jeune homme était venu demander au vieux solitaire quel état il devait embrasser. Jean lui indiqua le monastère où il devait entrer pour faire la volonté de DIEU; le jeune homme, en ayant choisi un autre, y tomba dangereusement malade, et ne guérit qu'en promettant d'aller au couvent désigné par le Saint.

Un chrétien le vint voir un jour en compagnie d'un hérétique : « Mon père, bénissez-nous, dit le pieux chrétien. — Pour vous, dit le solitaire, je vous bénirai bien; mais je ne puis bénir votre compagnon, s'il ne renonce à l'hérésie. »

L'hérétique fut si frappé d'être reconnu comme tel par quelqu'un qui n'avait jamais entendu parler de lui, qu'il se convertit. Saint Jean mourut en 558, à l'âge de cent quatre ans, après avoir passé soixante-seize ans au désert.

Pratique. Rappelez-vous cette maxime : L'âme progresse en vertu dans le silence et la paix.

 SOURCE : http://je-n-oeucume-guere.blogspot.ca/2009/05/13-mai-saint-jean-le-silenciaire-eveque.html

May 13

St. John the Silent, Bishop and Confessor

From his excellent life, written by Cyril the monk, his disciple, a little before the death of the saint. See Godeau, Éloges des Évêques Illustres, § 56, p. 330.

A.D. 559.
JOHN had his surname given him from his love of silence and recollection. He was born at Nicopolis in Armenia, in the year 454. His descent by both parties was from the most illustrious generals and governors of that part of the empire; but he derived from their virtue a much more illustrious nobility than that of their pedigree. They were solicitous above all things to give their son the most holy education. After their death, he, with part of his estate, built at Nicopolis a church in honour of the Blessed Virgin, as also a monastery, in which, with ten fervent companions, he shut himself up when only eighteen years of age, with a view of making the salvation and most perfect sanctification of his soul his only and earnest pursuit, directing to this end all his thoughts and endeavours. As humility is the foundation and guardian of all virtue, this he laboured in the first place to obtain. Accordingly he made it his earnest petition to God; and, by assiduous meditation on his own nothingness, his absolute insufficiency, numberless miseries, and baseness, and on the infinite majesty and adorable perfections of God, he studied to know God and himself. He learned sincerely to look upon all manner of humiliations as his due, and to receive them with joy from whatever quarter they were sent; and cheerfully to exercise himself in those which appeared most repugnant to flesh and blood, and most proper to beat down all secret sentiments of pride. To kill the seeds of all other vices, he practised the most constant and severe denial of his own will, and he added corporal austerities to subdue his flesh, and to fit his soul for the spiritual functions of contemplation and prayer. Not only to shun the danger of sin by the tongue, but also out of a sense of sincere humility and contempt of himself, and the love of interior recollection and prayer, he very seldom spoke; and if necessity obliged him to open his mouth, it was always in very few words, and with great discretion. He banished sloth out of his little community as a fruitful source of vice, and the poison of all virtue. Some humbling, painful, and useful labour filled up in his house all the intervals of time which public prayer and other necessary duties left vacant. His mildness, prudence, and piety won him the esteem and affection of all his brethren, who strove in every virtue to be the copies of their holy abbot. But, to his extreme affliction, when he was only twenty-eight years old, the archbishop of Sebaste obliged him to quit his retreat, and ordained him bishop of Colonian in Armenia in 482.

In this dignity John preserved always the same spirit, and, as much as was compatible with the duties of his charge, continued his monastic austerities and exercises. His brother and nephew, who enjoyed honourable places in the emperor’s palace, were moved by his example to contemn the world in the very midst of its honours; and the same grace which sanctifies anchorets in their deserts, made them saints in the court. But he found not the same comfort in a brother-in-law, who was governor of Armenia, against whose oppressions of his church the saint was obliged to have recourse to the emperor Zeno, and readily obtained his protection. St. John had fulfilled all the duties of a holy bishop nine years, practising all the austerities of his former life, and refusing to allow himself even the necessary conveniences of life, that he might bestow all he possessed on the poor. He instructed his flock by preaching, and, by his example, invited them to practise what he taught. He was the comforter of all that were in affliction, and bore their burdens with them; and he never ceased to instil sentiments of humility, moderation, and compunction into the hearts of those who lived in the more dangerous flattering state of worldly prosperity. He was the father of all, and carried them all in his heart, that he might plant in them the spirit, and transfer them into the heart of Christ. Certain evils which he found it impossible for him to remedy, joined with his strong inclination to a retired life, gave him an earnest desire to resign his charge. By the rule of the church and his sacred engagement, he was bound not to abandon the spouse to which he was tied, or to leave exposed to wolves a flock which the supreme Pastor had intrusted to his care. But the divine grace sometimes makes exceptions in order to raise a soul to an extraordinary sanctity. John had reason at first to look upon the thought of such a project as suspected, to examine it impartially, and to consult God for a considerable time by earnest prayer. The author of his life assures us, that whilst he was watching one night in prayer, he saw before him a bright cross formed in the air, and heard a voice, which said to him, “If thou desirest to be saved, follow this light.” He then seemed to see it move before him, and at length point out to the Laura of St. Sabas. Being satisfied what the sacrifice was which God required at his hands, he found means to abdicate the episcopal charge, and embarked in a vessel bound for Palestine. He went first to Jerusalem, and having there performed his devotions, retired to the neighbouring Laura of St. Sabas, which at that time contained one hundred and fifty fervent monks, all animated with the spirit of their holy founder and superior. St. John was then thirty-eight years old. St. Sabas first placed him under the steward of the Laura, to fetch water, carry stones, and serve the workmen in building a new hospital. John went and came like a beast of burden, continuing always recollected in God, always cheerful and silent. After this trial, the experienced superior appointed him to receive and entertain strangers. The blessed man served every one as if he had served Christ himself, whom, he considered in his members; and all persons were exceedingly edified with his humility and devotion. St. Sabas observed every step, and admired to see the behaviour of this young monk in an employment which is often dangerous to the monastic spirit, even in those that are most advanced; for the dissipation of such an attendance seemed no way to interrupt his attention to God, or abate his spirit of recollection. St. Sabas by this time clearly perceived that his novice was already a masterly proficient in the monastic profession, and eminently endowed with the spirit of his vocation. Therefore, to afford him opportunities of the greatest spiritual progress by uninterrupted contemplation, he allowed him a separate hermitage; which was his method only with regard to the more perfect. During five days in the week, which he passed without taking any nourishment, John never left his cell; but on Saturdays and Sundays he attended the public worship of God in the church. After passing three years in this eremitical life, he was made steward of the Laura. His virtue drew a blessing on the community; neither was this employment any distraction to his mind. Such indeed was his love of God, that his soul stood in need of no effort to think continually on him. Such a habit is not to be attempted at once. Too strained an attention might hurt the head, as experience has sometimes shown. This practice, and a constant attention to the divine presence, is to be acquired at first by frequent ejaculations to God during exterior actions, repeated at intervals; either such as naturally occur to the devout mind, or select ones of divine praise, compunction, love, &c., such as are contained in the petitions of the Lord’s Prayer, the Psalms, or other parts of the inspired writings. By this method, such a practice in John grew habitual, and by daily use became more perfect and familiar.

Our saint had discharged this last office four years, when St. Sabas, judging him worthy to be promoted to the priesthood, presented him to the patriarch Elias. When they came to the church of Mount Calvary, where the ordination was to be performed, St. John said to the patriarch, “Holy father, I have something to impart to you in private; after which, if you judge me worthy, I will receive holy orders.” The patriarch took him aside, and John, having obtained from him a promise of secresy, said, “Father, I have been ordained bishop; but on account of the multitude of my sins have fled, and am come into this desert to wait the visit of the Lord.” The patriarch was startled, and calling in St. Sabas, said to him, “I desire to be excused from ordaining this man, on account of some particulars he has discovered to me.” St. Sabas went back much afflicted, fearing lest John had been formerly guilty of some grievous crime. Under this uncertainty, God revealed to him, at his request, the state of the affair. Whereupon, calling for John, he complained to him of his unkindness in concealing the matter from him. Finding himself discovered, John was for quitting the Laura, nor could St. Sabas prevail on him to stay, but on a promise never to divulge the secret. John lived after this four years in his cell, without speaking to any one except to the person who brought him necessaries. In the year 503, the factious spirit of certain turbulent disciples obliged St. Sabas to quit his Laura. St. John, that he might have no part in such an unhappy disturbance, withdrew into a neighbouring wilderness, where he spent six years in silence, conversing only with God, and subsisting on the wild roots and herbs which the desert afforded. When St. Sabas was called home again, he went to seek St. John in his desert, and brought him back in 510. But a long and happy experience had taught him, that a soul which has been accustomed to converse only with God, finds nothing but emptiness and bitterness in any thing besides. His love of obscurity and humility made him desire more and more to live unknown to men; but such was the lustre of his sanctity as rendered it impossible for him to succeed herein to the full extent of his desire. He went back with his old master, and confined himself for forty years to his cell, after his return to the Laura; but did not refuse instructions to those who resorted to him; among whom was the judicious and learned monk Cyril, who wrote his life when the saint had lived forty years in his hermitage, after his return, and was one hundred and four years old. He at that age retained the vigour of his mind, and that sweetness which rendered him always amiable and venerable. This Cyril of Scythopolis, who is one of the ablest writers of antiquity, relates, that in his youth, when he was about sixteen years of age, he addressed himself to St. John, who was then ninety years old, and begged his advice concerning the choice of a state of life. The holy old man advised him to dedicate himself to God in the monastery of St. Euthymius. Cyril, however, preferred one of the little monasteries on the banks of the Jordan. But he was no sooner arrived at the place than he fell sick of a fever. His distemper every day augmented, and he began grievously to afflict and condemn himself for having neglected the advice of the servant of God. But in the night St. John appearing to him in his sleep, after a gentle reprimand for not having followed his counsel, told him, that if he repaired to the monastery of St. Euthymius, he should be restored to his health, and should find his salvation. The next morning he arose, and notwithstanding the entreaties of the brethren, broke from them, and having taken no other refreshment but that of the blessed eucharist, which he had received that morning, he set out, walked to the aforesaid monastery of St. Euthymius, and found himself perfectly recovered. The same author tells us that whilst he was conversing one day with St. John on matters of piety, he saw a man named George bring his son, who was a child possessed by the devil, and lay him on the ground before the saint without speaking a word. St. John understood the miserable condition of the child, and made the sign of the cross on his forehead with blessed oil, and the same instant the child was delivered from the evil spirit. A nobleman of Constantinople, who was infected with Eutychianism, was introduced by one Theodorus to the saint. The holy man gave his blessing to Theodorus, but refused it to the nobleman, with a mild reproach for his schism and heresy; who, seeing that he could only have been apprized of these circumstances by revelation, became upon the spot a most devout Catholic. St. John, by his example and counsels, conducted many fervent souls to God, and continued in his hermitage to emulate, as much as this mortal state will allow, the glorious employment of the heavenly spirits in an uninterrupted exercise of love and praise, till he passed to their blessed company, soon after the year 558; having lived seventy-six years in the desert, which had only been interrupted by the nine years of his episcopal dignity.

His astonishing austerity, love of silence, and sublime contemplation condemn the unmortified spirit and dissipation of the world. Interior recollection is, as it were, the soul of Christian virtue. Without it, the most active zeal and devotion will only be superficial. A dissipated heart can never be truly devout. One that is united with God, and relishes the sweetness of his divine converse, finds the tumult of creatures and the noise of the world an insupportable burden, and he truly understands from experience what pure joy holy solitude is able to afford. A love of Christian silence, or a silence of virtue and choice, not of stupidity or sullenness, is a proof that a soul makes it her chiefest delight to be occupied on God, and finds no comfort like that of conversing with him. This is the paradise of all devout souls.

Rev. Alban Butler (1711–73).  Volume V: May. The Lives of the Saints.  1866.

St. John the Silent

(Hesychastes, Silentiarius).

Bishop of Colonia, in Armenia, b. at Nicopolis, Armenia, 8 Jan., 452; d. 558. His parents, Encratius and Euphemia, wealthy and honoured, belonged to families that had done great service in the State and had given to it renowned generals and governors, but they were also good Christians, and gave their son a holy education. After their death in 471, John distributed his inheritance among his relatives, retaining only a small share, with which he built a church and a monastery. Here, with ten congenial companions, he began a life of mortification and self-denial, wonderful traits of which are recorded by his biographer. The Bishop of Sebaste drew him out of his solitude and made him Bishop of Colonia (Taxara) in 481, against which promotion John vainly struggled. In his new dignity he preserved the monastic spirit entire, and the austerities and exercises as far as was compatible with duty. His brother-in-law Pasinius oppressed the Church to such an extent that John had to call upon the Emperor Zeno for assistance. As soon as matters had been properly arranged, John left his see, went to the Laura, near Jerusalem, and placed himself under the obedience of St. Sabas, without revealing his identity. In course of time Sabas, who had subjected John to all kinds of trials and had found him ready to perform even the most common and menial labours, thought him worthy of receiving priesthood, and for this purpose sent him to Elias, the Patriarch of Jerusalem. John now revealed all, and Elias informed Sabas that John had confided to him things which forbade his ordination. Sabas at first felt very sad, but was comforted by a vision in which the true state of affairs was made known to him. John with the permission of his superior entered a hut built against the face of a rock in the desert, and here passed the remainder of his days in seclusion and perpetual silence, whence his surname. A contemporary, Cyril of Scythopolis, wrote his life. His feast is on 13 May.
Sources
Butler, Lives of the Saints; Acta SS., May, III, 230; Streber in Kirchenlex, s.v. Johannes Hesychastes.

 Mershman, Francis. "St. John the Silent." The Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 12 May 2015 <http://www.newadvent.org/cathen/08495a.htm>.

 SOURCE : http://www.newadvent.org/cathen/08495a.htm

Saint John the Silent
Also known as
  • John Hesychastes
  • John Sabaites
  • John Silentiarius
  • John the Silent
Profile

Son of Enkratios, a military commander, and Euphemia; his brother and other family members were advisors to emperors. John received an excellent secular and religious education. His parents died in 471, and at age 18 John used his inheritance to build the Church of the Most Holy Mother of God in Nicopolis. By age 20 he had founded a monastery for himself and ten fellow young monks. Bishop of Colonia (Taxara) by age 28; ecclesiastical duties permitting, he continued to live as a monk.

In his tenth year as bishop, his brother-in-law, Pazinikos, was appointed governor of Armenia, and immediately began meddling in Church affairs. Overwhelmed by secular matters he was not prepared for, he secretly fled to Jerusalem, praying for a place to hide from the world. Accepted as a novice at Saint Sabas monastery, working as a steward and construction worker. After four years at the monastery, he was being considered for ordination, and felt compelled to reveal his secret life to the Jerusalem Patriarch Elias. Elias permitted him to take a vow of silence, and wall himself into his cell for another four years.

Lived as a hermit in a hut built against a rock face in the desert wilderness for nine years; legend says he was protected from brigands by a lion that stayed nearby. Saint Sava convinced John to return to the monastery. His secret came out, and he lived many years at the monastery under the protection of Sava. Late in life he left his solitude to fight the Origenists. Miracle worker. Healer. Exorcist.

Born

Bishop, Monk of Saint Sabas

(454-558)

Saint John was born of a noble Christian family of Nicopolis in Armenia, in the year 454, inheriting from the virtue of his parents a more illustrious nobility than that of their station. After their death, the young man built at Nicopolis a church in honor of the Blessed Virgin, as well as a monastery, which he himself entered when only eighteen years of age, with ten fervent companions, all desiring to make the salvation and perfect sanctification of their souls their unique and earnest pursuit.

Not only to shun the danger of sinning by the tongue, but also out of sincere humility and contempt for himself and love for interior recollection and prayer, Saint John very seldom spoke. When he was obliged to do so, it was always in very few words, and with discretion. He was greatly afflicted when, at the age of only twenty-eight, he was obliged by the Archbishop of Sebaste to quit his retreat in 482, for the Archbishop desired to ordain him bishop of Colonian in Armenia.

In this new dignity Saint John always preserved the same spirit, and, insofar as was compatible with the duties of his charge, continued his monastic austerities and exercises. But finding himself persecuted in his diocese and fearing to bring down on it still greater troubles, he resolved to leave and go to Jerusalem, to live there unknown. While he was watching one night in prayer, however, he saw before him a bright cross formed in the air, and heard a voice which said to him, If you desire to be saved, follow this light. It seemed to move before him and finally point to the monastery of Saint Sabas, not far away, which at that time contained one hundred and fifty fervent monks. Saint John was then thirty-eight years old.

After living there unknown for some years, fetching water, carrying stones, and doing other menial work, Saint Sabas, judging his monk worthy to be promoted to the priesthood, presented him to the Patriarch Elias of Jerusalem. Saint John took the patriarch aside, and, having obtained from him a promise of secrecy, said, Father, I am already a priest and have also been consecrated bishop; but on account of the multitude of my sins I have fled, and have come to this desert to await the visit of the Lord. The patriarch was startled, but promised not to reveal the matter. God, however, through the ministry of an Angel, revealed to Saint Sabas also while he was at prayer, that his monk was a bishop. Then Saint John, finding himself discovered, wished to leave the monastery; Saint Sabas prevailed on him to remain, by a promise never to divulge the secret.

In the year 503, Saint John withdrew into a neighboring wilderness, but in 510 returned to the monastery, where he confined himself for another forty years to his cell. By his example and counsels, he guided many fervent souls to God and continued to emulate, as much as this mortal state would allow, the glorious employment of the heavenly spirits in their uninterrupted exercise of love and praise. He passed to their blessed company soon after the year 558, having lived seventy-six years in the desert, interrupted only by the nine years of his episcopal dignity.

Reflection. A love of Christian silence is proof that a soul makes it a delight to be occupied on God, and finds no consolation comparable to that of conversing with Him. This is the paradise of all devout souls.

Little Pictorial Lives of the Saints, a compilation based on Butler's Lives of the Saints and other sources by John Gilmary Shea (Benziger Brothers: New York, 1894); Les Petits Bollandistes: Vies des Saints, by Msgr. Paul Guérin (Bloud et Barral: Paris, 1882), Vol. 5


JOHN was born of a noble family at Nicopolis, in Armenia,  in the year 454; but he derived from the virtue of his parents a much more illustrious nobility than that of their pedigree. After their death, he built at Nicopolis a church in honer of the Blessed Virgin, as also a monastery, in which, with ten fervent companions, he shut himself up when only eighteen years of age, with a view of making the salvation and most perfect sanctification of his soul his only and earnest pursuit. Not only to shun the danger of sin by the tongue, but also out of sincere humility and contempt of himself, and the love of interior recollection and prayer, he very seldom spoke; and when obliged to, it was always in very few words, and with great discretion. To his extreme affliction, when he was only twenty-eight years old, the Archbishop of Sebaste obliged him to quit his retreat, and ordained him Bishop of Colonian in Armenia in 482. In this dignity John preserved always the same spirit, and, as much as was compatible with the duties of his charge, continued his monastic austerities and exercises. Whilst he was watching one night in prayer, he saw before him a bright cross formed in the air, and heard a voice which said to him, "If thou desirest to be saved, follow this light." It seemed to move before him, and at length point out to the monastery of St. Sabas. Being satisfied what the sacrifice was which God required at his hands, he found means to abdicate the episcopal charge, and retired to the neighboring monastery of St. Sabas, which at that time contained one hundred and fifty fervent monks. St. John was then thirty-eight years old. After living there unknown for some years, fetching water, carrying stones, and doing other menial work, St. Sabas, judging him worthy to be promoted to the priesthood, presented him to the Patriarch Elias. St. John took the patriarch aside, and, having obtained from him a promise of secrecy, said, 'Father, I have been ordained bishop; but on account of the multitude of my sins have fled, and am come into this desert to wait the visit of the Lord?' The patriarch was startled, but God revealed to St. Sabas the state of the affair, whereupon, calling for John, he complained to him of his unkindness in concealing the matter from him. Finding himself discovered, John wished to quit the monastery, nor could St. Sabas prevail on him to stay, but on a promise never to divulge the secret. In the year 503, St. John withdrew into a neighboring wilderness, but in 510 went back to the monastery, and confined himself for forty years to his cell. St. John, by his example and counsels, conducted many fervent souls to God, and continued to emulate, as much as this mortal state will allow, the glorious employment of the heavenly spirits in an uninterrupted exercise of love and praise, till he passed to their blessed company, soon after the year 558; having lived seventy-six years in the desert, which had only been interrupted by the nine years of his episcopal dignity.


REFLECTION.—A love of Christian silence is a proof that a soul makes it her chiefest delight to he occupied on God, and finds no comfort like that of conversing with Him. This is the paradise of all devout souls.


St John the Silent of St Sabbas Monastery

Commemorated on December 3

Saint John the Silent was born around 454 in the city of Nicopolis, Armenia into the family of a military commander named Enkratius and his wife Euphemia. The boy began to study Holy Scripture, and he loved solitude and prayer with all his heart.

With the inheritance his parents left him, John built a church dedicated to the Most Holy Theotokos. At eighteen years of age John became a monk, living an ascetic life of fasting, prayer and temperance with ten other monks at the church he had founded.

At the request of the citizens of Colonia, the Metropolitan of Sebaste consecrated the twenty-eight-year-old John as Bishop of Colonia. Having assumed the episcopal throne, the saint did not alter his strict ascetic manner of life. Under the influence of the saint his relatives, his brother Pergamios (an associate of the emperors Zeno and Anastasius) and his nephew Theodore (an associate of the emperor Justinian), also lived in a Christian manner.

In John’s tenth year as bishop, the governorship of Armenia was assumed by Pazinikos, the husband of the saint’s sister, Maria. The new governor began to interfere in spiritual and ecclesiastical matters, and there was unrest in the Church. St John then went to Constantinople, and through Archbishop Euthymius, he entreated the emperor Zeno to defend the Armenian Church from the evil Governor.

Overwhelmed by worldly quarrels, John secretly left his diocese and sailed to Jerusalem. With tears he besought God to show him a place where he might live and find salvation. A bright star appeared, which led St John to the Lavra of St Sava.

John, concealing his episcopal rank, was accepted in the community as a simple novice. Under the guidance of the igumen St Sava (December 5), Bishop John toiled obediently for more than four years at every task he was assigned. When a guesthouse was built at the Lavra, St John served the workers, serving their food and assisting in the construction of the building. When a cenobitic monastery for novices was being built, John was once again assigned to help the workers.

Seeing St John’s humility and love of labor, St Sava deemed him worthy of ordination to presbyter. St John was forced to reveal his rank to Patriarch Elias of Jerusalem (494-517), who told St Sava that John could not be ordained. Moreover, he said that John was to live in silence, and that no one should trouble him. Soon the Lord also revealed St John’s secret to St Sava. St John spent four years in his cell, receiving no one and not going out even for church.

Desiring ever greater solitude and increased abstinence, St John quit the Lavra and withdrew into the desert, where he spent more than nine years, eating plants and grass. He survived a devastating incursion of the Saracens and did not perish, only because the Lord sent him a defender: a ferocious lion. When the enemy tried to harm the saint, the lion attacked them and they scattered in fright. Tradition speaks of many miracles St John performed during this time in the desert.

When St Sava returned after an extended stay in Scythopolis, he persuaded St John to forsake the wilderness and to live at the monastery. After this, the Lord, in a miraculous way, revealed to everyone at the Lavra that the monk John was actually a bishop.

When St John reached age seventy, his holy and God-bearing spiritual Father St Sava died. The saint grieved deeply over this, since he was not present at the time. St Sava appeared to him in a vision, and having consoled him, he foretold that there would be much toil ahead in the struggle against heresy. St John even had to leave his solitude to strengthen the brethren in the struggle with the Origenists.

St John the Silent spent sixty-six years at the Lavra of St Sava the Sanctified. Through his constant ascetic efforts, by his untiring prayer and humble wisdom, St John acquired the grace of the Holy Spirit. At his prayers, many miracles took place, and he was able to discern the secret thoughts of people. He healed the sick and those possessed by demons. Even during his lifetime he saved those who invoked his name from certain destruction. Once, he scattered fig seeds on barren rock, and a beautiful and fruitful tree sprang up. In time, the tree grew so much that it overshadowed the saint’s cell.

St John the Silent departed to the Lord in peace at the age of 104.

John the Silent B (RM)

 Born at Nicopolis, Armenia, in 454; died near Jerusalem, 558. At the death of his prominent parents and he was 20, John founded a monastery and become a monk with ten companions in his native city. Despite their youth, the little community led a most edifying life of devotion and hard work. As their leader, John acquired a reputation for sanctity that led to the archbishop of Sebaste's choosing him, at age 28, as bishop of Colonia (Taxara), Armenia, against his will.

Nevertheless, for nine years he executed his episcopal functions with zeal, even to the point of depriving himself of the necessities of life in order to relieve the poor. As much as possible, he continued to lead the life of a monk. Then his inability to remedy certain evils combined with the pull of a secluded life. He resigned his position and headed quietly for Jerusalem.

His vita says that in prayer one night, John saw a bright cross in the air and heard a voice say, "If you want to be saved, follow this light." At length he followed it to the laura of Saint Sabas near Jerusalem. Hiding his episcopal dignity, he entered the monastery of 150 monks, where he spent the rest of his life. At first Saint Sabas assigned him under the steward to fetch water, carry stone, and serve the workmen building a new hospital. Having obediently carried out his work in this position, Sabas made him guest-master.

When Sabas recognized that his novice was on the road to Christian perfection, he allowed John to occupy a separate hermitage. John left his cell only on Saturdays and Sundays to attend public worship in the church. After three years as a hermit, he was chosen to be steward of the laura.

Four years later, Saint Sabas thought John was worthy of ordination to the priesthood. Upon their arrival at the church of Mount Calvary, where John was to be presented to Patriarch Saint Elias for ordination, he turned to the patriarch and said, "Holy father, I have something to tell you in private: afterwards, if you judge me suitable, I will receive holy orders." During the private interview and after he bound the bishop to secrecy, John revealed: "Father, I have been consecrated bishop. But on account of my many sins I have fled and sought out this desert to await the coming of the Lord."

Elias reported to Sabas that he would be unable to ordain John because of what he had revealed. As they returned to the laura, Sabas was deeply grieved because he feared that John must have committed a terrible crime. His fears were relieved when God revealed the situation to him during his earnest prayer--but he was not to divulge the secret.

In 503, both Sabas and John were forced to leave the laura for the nearby desert. Six years later, when Sabas was recalled, John also returned and lived in his hermitage for another forty years. Although his humility and love of obscurity would have made the hidden life preferable, John's sanctity and wisdom drew numerous people seeking his advice. He now saw it was God's will to lead others to God. When alone he occupied himself with uninterrupted exercises of love and praise until his death (Benedictines, Walsh).

In art, Saint John is portrayed as a bishop with his finger on his lips (Roeder).

SOURCE : http://www.saintpatrickdc.org/ss/0513.shtml

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