A time to tear, and a time to sew; a time to keep silence, and a time to speak;
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Ambrose of Milan
AD 397
Ought we to be dumb? Certainly not. For “there is a time to keep silence and a time to speak.” If, then, we are to give account for an idle word, let us take care that we do not have to give it also for an idle silence. For there is also an active silence, such as Susanna’s was, who did more by keeping silence than if she had spoken. For in keeping silence before others she spoke to God and found no greater proof of her chastity than silence. Her conscience spoke where no word was heard, and she sought no judgment for herself at the hands of men, for she had the witness of the Lord. She therefore desired to be acquitted by the One who she knew could not be deceived in any way. The Lord himself in the gospel worked out in silence the salvation of humankind. David rightly therefore enjoined on himself not constant silence but watchfulness. .
Let anyone who loves wisdom, therefore, first beg this from God, then let the humble hearer seek out a teacher of truth, and all the while let him not only most carefully restrain his tongue from idle conversations but also hold back from preaching the very truth which he has recently learned. Hence Solomon, writing about differences of times, says, “There is a time for keeping silence and a time for speaking.” Hence the Pythagoreans, who were endowed with the capacity to teach natural knowledge, order their listeners to keep silence for five years and thus at last they allow them to preach. The truth is more safely heard than preached, for when it is heard humility is safeguarded, but when it is preached it is difficult for the preacher to escape some minimal boasting.
The tongue, therefore, should be discreetly curbed, not tied up fast. For it is written, “A wise man will hold his tongue until the time,” in order, assuredly, that when he considers it opportune, he may relinquish the censorship of silence and apply himself to the service of utility by speaking such things as are fit. And again it is written, “A time to keep silence and a time to speak.” For, indeed, the times for changes should be discreetly weighed, lest either, when the tongue ought to be restrained, it run loose to no profit in words, or, when it might speak with profit, it slothfully restrain itself. Considering which thing well, the psalmist says, “Set a watch, O Lord, on my mouth, and a door round about my lips.”
In words about things concerning God, when the discussion is about his being, that is the “moment for keeping silent.” But when it is about some good activity [of God], of which the knowledge reaches down even to us, then is the moment for speaking of the powers, to proclaim the wonders, to recount the works, to use language thus far. In matters that lie beyond, it is the moment not to allow the creation to overstep its boundaries but to be content to know itself.
I believe that the Pythagoreans, whose discipline it was to remain silent for five years and to speak with erudition afterwards, drew their practice from this principle. We too should learn to be silent before opening our mouths to speak. Let us remain still for an established time, meditating on the words of the Teacher, for nothing should seem right to us except what we have learned. In this way, only after much silence will we be made teachers from the disciples. As it is currently, for the sake of those who are falling into the worst wickedness of the world, we daily teach in the churches what we do not know. And if we provoke the people’s applause by our choice of words or by the instigation of the devil, who is the patron of errors, we bear witness against our own conscience that we are doing the very thing against which we are able to warn others.
