Verbalism, idle talk and curiosity

Idle talk is devaluation of God's gift

Man is a unique creature, right? How many animals do we know that have speech? Yes, probably some of the readers have heard about the intelligent communication of dolphins or the ability of cats to telepathy. But all this is still in the realm of theories, and it bears little resemblance to human speech.

Cicero is an example of the gift of speech properly used

Speech is a subtle and very sublime instrument. They can create inspired works of art: novels, poems, plays. The speeches of Cicero, the oratory of Caesar, Nabokov’s books, which have become classics in two languages, the sermons of Christian ascetics - all this is a real treasury of human culture. God has reasons to be proud of us.

Oral and written creativity is a reflection of the quality of the Creator in us. Communication is a manifestation of love - another property of the Divine nature that is contained in man. And all this is outrageously devalued when it turns into empty chatter - idle talk.

Idle talk allows many other sins into life

Is there any point in hammering nails with a microscope? Of course not. So why do people allow themselves to waste the power of speech on conversation for the sake of conversation. This is an aimless pastime, which is not only empty in itself. It is also harmful.

Empty speech is a waste of time for nothing. But you could spend it on something useful. A person doesn’t have the gift of a writer, but why not take care of someone in his free time and do a good deed? Yes, at least doing wellness treatments for yourself is already good!

The conversation is not about not communicating with loved ones and friends, but about not communicating about anything: gossip, rumors, nonsense. It’s one thing to inquire about your health, discuss a movie, talk about your experiences, and quite another to whisper about how someone you know got into an unpleasant situation.

A person wastes time on idle talk when he could do something good.

And lying around with a mobile phone, waiting for tomorrow to come and have to go to work again, is a sad fate. As if there was no reason to live anymore.

And sometimes speech is not just empty, but also harmful. It carries notes of condemnation and anger. We then speak not just to kill time, but to elevate ourselves, to experience pride. This is already really bad.

So idle talk is the gateway to a multitude of sins:

• inaction;
• laziness;
• indifference;
• envy;
• pride;
• condemnation.

What is "idle talk"

Idle talk is speech that is empty. These are words that do not convey correct information. To better understand the meaning of a word, simply disassemble it or break it into two parts. “Speech” is also “idle,” that is, bringing idle words or unnecessary speeches to the people. This sin appeared when man learned to speak.

Read about sins:

• Sin of slander
• The sin of covetousness
• The sin of covetousness and bribery

Idle talk is the utterance of empty words that do not contain positive information.

According to schema-hegumen Savva: “These are the words that we pronounce, as they say, out of nothing to do; empty words, without any inner dignity and meaning; words that mean nothing and have no purpose, that do not cause any need, have no useful use. So... we talk just to say something.”

Idle talk has different forms: ridicule, gossip, slander, slander

Ridiculousness. It is quite difficult for our people to understand what we are talking about. So it turns out that you can’t joke? From now on we sit with fasting faces? No. It is worth looking at the Greek source, where the Apostle Paul uses the word ευτραπελια (to return good). We are not talking about laughter here, and therefore we have to admit the inaccuracy of the Synodal translation.

Usually translators suggest replacing this word with the word “buffoonery.” That is, this is not so much a desire to laugh as a deliberate attempt to look like a laughing stock. There is such a category of people - they talk nonsense just to appear better in someone’s eyes. Involved here:

• pride;
• insincerity.

You should refrain from such behavior.

As for just humor, it is appropriate in Orthodoxy. For example, Patriarch Tikhon has a cheerful sign on his door: ““Do not disturb on issues of counter-revolution,” and one archimandrite described their meeting this way: “Everyone is hee-hee and ha-ha and petting the cat.” And the martyr Lavrenty joked during his execution at the stake: “You have already baked one side for me, turn it to the other. You can already eat that one.”

Chapter 1 of Wisdom: “Whoever does not keep his mouth and tongue cannot be saved”

Gossip. A very harmful activity. Firstly, this is an empty exercise that will lead nowhere. Today's gossip will be useless tomorrow, and time that could have been spent usefully cannot be returned.

Secondly, something bad will definitely settle somewhere in the world, in a person’s soul, and then has a chance to result in something bad. This is how Elder Cleopas from the Sikhastria monastery spoke about this:

“Our words are burdock seeds. Just as it is impossible to collect seeds, having once sown them, a year later, when the whole field is overgrown with thistles, so we will not be able to collect the evil and sin that we sowed with our tongue. Therefore, you need to carefully watch your tongue. Solomon said: “He who does not keep his mouth and tongue cannot be saved” (Wis. 1: 11).”

Backbiting. Priest Dimitry Shishkin said well about him:

Dmitry Shishkin

priest

“Yes, this is why the sin of slander is terrible, because with our free will we combine with evil and become its participants. We show the world the darkening of our minds with thoughts of condemnation, enmity and malice.”

In addition, slander is a violation of the commandment “Do not judge, lest you be judged.”

But what about leaders? How not to criticize poorly done work?

That's another question. Christianity is about human relationships, not professional relationships. But criticism also needs to be presented correctly:

1. Correct criticism does not contain malice, it is only a constructive analysis of shortcomings and voicing recommendations.
2. Criticism should not be directed at the person, but at his mistakes.

Slander. This is also idle talk, because it is empty, unfair information. Is it even possible to justify it somehow? After all, even “devil” means “slanderer”! Perhaps there is not a single reason worthy for an Orthodox Christian why one could stoop to such an act. Actually, the one who allows it has no right to call himself a believer until he repents.

Verbalism, idle talk and curiosity

The Optina elders often reminded people of prudent silence and warned against talking too much.

The Monk Ambrose instructed:
“Speaking well is scattering silver, but prudent silence is gold.

It is better to foresee and remain silent than to speak and then repent.

Intelligent silence is the most precious thing. If you put all the rules of prudence on one scale, and put prudent silence on the other scale, then silence alone will outweigh.

Silence is good, but timely and prudent, which is not followed by repentance.

When you feel that you want to say something out of passion, be silent. Hold back, don't speak. After all, this is a fight, you need to win, then you’ll only fall behind.”

"Be silent anymore"

The Monk Barsanuphius advised:
“Be silent more. And if they ask you anything, even in church, answer without any irritability, without showing a gloomy look.”

Reverend Nikon wrote:

“Remember the monastic rule: do not start speaking yourself without being asked.”

And although these words of the elder apply to monastics, those living in the world need to remember them more often. After all, how often do we give unsolicited advice, ask unnecessary questions, tell something deeply personal (which should be saved only for close people), and then repent of it.

“There are more disasters from careless words than from the deeds themselves.”

The Monk Ambrose warned:

“The word is not a sparrow: if it flies out, you won’t catch it. Often more troubles come from careless words than from the deeds themselves. That’s why a person is called a verbal person, so that he utters words that are reasonably thought out.”

Prayerful mood and peace in the soul

St. Nikon taught silence to preserve a prayerful mood and peace in the soul:

“After prayer, at home or in church, in order to maintain a prayerful, tender mood, silence is necessary. Sometimes even a simple insignificant word can disrupt and frighten away tenderness from our soul.

Silence prepares the soul for prayer. Silence - how beneficial it is for the soul!”

The Monk Moses instructed:

“Keep silence among yourselves, do not say anything extraneous except what is necessary, so that your mind will be pure in your prayers. Reproach yourself mentally and humiliate yourself and consider yourself the worst of all, and God will look upon your humility and protect you from all temptations.”

Verbalism and despondency

The Optina monks warned: those who cannot restrain themselves from talking a lot will not be able to free themselves from many painful excuses and the despondency and despair that follow these excuses. Venerable Leo wrote:

"W. when it is not necessary to completely guard the doors with barriers about her lips, then otherwise it is not possible for her to free herself from the embarrassment and torment of the most voluptuous excuses and the same thoughts and from the boredom and despondency that occurs, leading to thoughts of the most destructive despair.”

Idle talk and curiosity

The Optina elders also warned against idle talk and careless words. The Monk Nikon reminded his spiritual children:

“Beware of jokes and careless words when dealing with each other. This slander and idle talk can become a habit.”

The elders also warned about the dangers of curiosity.
The Monk Joseph taught: “Being curious about other people’s thoughts is sinful and can be harmful. This should not be allowed in any way.”

The Monk Barsanuphius said that curiosity, despite its apparent innocence, is nevertheless a mortal sin, because it has disastrous consequences:

“The Holy Fathers say: curiosity is a mortal sin. It seems strange to some how this curiosity is placed along with the gravest sins, for example murder, robbery, etc., but because it has disastrous consequences.”

Reckless silence

There can also be reckless silence out of resentment, anger or vanity, and such silence can be even worse than talking too much.

Reverend Nikon wrote:

“Silence is good for the soul. When we speak, it is difficult to refrain from idle talk and judgment. But there is bad silence, when someone is angry and therefore remains silent.”

The Monk Macarius warned:

“Reckless and irrational silence is worse than a lot of talking, but measured or small strengthening will not bring any harm, but will also humble you and give you strength to accomplish feats and works. But immensity in both cases brings very great harm.”

The warnings of the Optina elders about the dangers of verbosity, idle talk, careless jokes and curiosity are still relevant in our time.

Let us remember: “For every idle word that people speak, they will give an answer on the day of judgment: for by your words you will be justified, and by your words you will be condemned” (Matthew 12: 36-37).

According to Abba Isaiah, idle talk leads away from the path of wisdom and spirituality

Many holy fathers spoke about the idle word. For example, the Monk Abba Isaiah noted that the harm from such activity is at least that it distracts us from God and completely tunes us into the right wave:

“Keeping the mouth in the mind arouses the thought to God; verbosity is the cause of despondency and irritability.”

He considered restraint in speech a sign of wisdom:

“Continence of the tongue shows a wise man.”

But this is not an empty exercise to demonstrate intellectual superiority. A person who keeps his word develops spiritually:

“Keep your tongue, so that your heart may be enlightened.”

Saint Tikhon of Zadonsk called for defeating the sin of idle talk with the help of God

Tikhon of Zadonsk taught that the tongue without control inclines to sin.
Saint Tikhon of Zadonsk looked at the sin of idle talk from another side - from the aesthetic. We can say that he was an ideologist of the “hygiene” of speech, or rather, its purity. He was perplexed how a person allows himself to utter foul words and the name of God with his lips alone:

“Christians must remember that they are calling, singing and praising the holy and terrible name of God. How can this great and holy name be called upon by a tongue that is desecrated with obscenity, foul language, idle talk, blasphemy, curses, blasphemy, slander and other stench? And then they need to remember that they are partaking of the Most Pure Body and Blood of Christ: how will they receive this shrine into their mouths - into mouths that are desecrated with rotten and stinking words? Hear this, unbridled tongue, so that you can call upon the name of God without condemnation and partake of the Holy Mysteries.”

But the question is not only about the beauty of speech, but about sin. Tikhon Zadonsky emphasized this separately:

“A person sins nothing more than with his tongue when he does not control it as he should. The tongue curses people created in the likeness of God. The tongue slanderes father and mother. The tongue teaches murder, advises and conspires about adultery, uncleanness, theft, embezzlement, and all untruths. The tongue lies, flatters, deceives, idle talk, vain talk, blaspheme, foul language; the tongue will justify the guilty in court and accuse the right... The tongue also torments holy men, who with their kindness do not harm anyone; the tongue insulted our Lord Himself, the Savior of the world, who “committed no sin, and there was no lie in His mouth” (Isa. 53:9), the tongue spews blasphemy against the great, holy and terrible name of God. In a word, the tongue leaves nothing, but spews out the poison that lies in the human heart.”

You need to keep your tongue in check to cope with idle talk

The only way out, according to Tikhon of Zadonsky, is control over the language, developing the skill of “keeping it in check” with God’s help:

“If the tongue, not controlled by reason, is guilty of so many sins and troubles, we must try to curb it. But effort without God’s help can do little; “the tongue... is an uncontrollable evil” (James 3:8), says the apostle. And although it has two fences - teeth and lips, it breaks through. For the human heart, like an overflowing vessel, pours out everything that cannot be contained, and “out of the abundance of the heart the mouth speaks,” according to the word of the Lord (Luke b. 45). Therefore, we need to humbly pray to Almighty God together with the Psalmist: “Put a guard, O Lord, on my lips, and guard the doors of my mouth” (Ps. 140:3), so that both the heart and the tongue, the instrument of the heart, may be corrected, and taught in due time and how should be said, but what should not be said, one should not even think about it in one’s heart.”

What does idle talk mean in Orthodoxy?

In Orthodoxy, this term has a similar meaning. These are words that are not godly. They do not contribute to fulfilling the will of the Almighty. If these words are incorrect and empty, if they cause harm to other people, spiritual or physical, then this is a sin.

The story of Blessed Theodora will help you better understand the essence of this concept in Orthodoxy.

Blessed Theodora is the wife of the Byzantine iconoclast emperor, mother-regent of Emperor Michael. She is revered in the Christian, namely Orthodox Church, for her defense of icon veneration. In addition, the woman was praised for the direct restoration of true religion. It was she who returned the icons to Byzantium, bypassing her husband’s beliefs.

Important! In the Orthodox Church, the day of veneration of Blessed Theodora is February 24, according to the new style.

The woman died, just like everyone else, she set off along the road through ordeals to God. Before entering Paradise, the soul passes through demons, who talk about the person’s sins committed during his life. There are 20 of them in total, and the first one is idle talk. Theodora approached the demons. There she heard a terrible noise, hum and laughter. Finally, the blessed one herself appeared before the demon. He took the sheet and began to read loudly the sin of the woman’s idle talk. The demon read about ditties, conversations, singing, stupid laughter.

So you can easily understand what idle talk is. In general, one of the most valuable qualities in a true Christian is the ability to remain silent. There are people who have this character trait by nature. There are also those who deliberately remain silent so as not to bring sin to their souls. There may be different motives and different goals; they should not be confused.

In Orthodoxy, idle talk refers to the sins of the tongue

What can be classified as idle talk?

• evil and stupid songs;
• jokes;
• ridicule of other people's vices;
• humiliation and discussion of a person behind his back;
• discussion and conversation about nonsense;
• gossip.

Religious experts call all this idle talk. The clergy also attribute various types of television programs to this sin. Those that discuss something that is not essential or important. So, this can also include programs that expose or reveal a person’s personal life. The clergy also attribute radio broadcasts and the words of a commentator during sports games or competitions to this sin.

Important! The sin of idle talk is present in every Orthodox person. He is also around us.

You should also stay away from other people's idle talk.

The Monk Isaac the Syrian drew attention to the fact that listening to other people’s negative speeches is no less harmful for a Christian than speaking them:

“If you love purity, in which you can see the Lord of all, do not allow yourself any gossip and slander, do not even allow yourself to listen to anyone judging or condemning the brethren.”

The Monk Issac the Syrian taught not to listen to idle speeches.
Why is this so? The fact is that in such conversations you have to agree and assent out of politeness. And this makes a person already an accomplice in condemnation and gradually “cools” his heart.

It’s better to stay away from everything negative if we really can’t help.

For example, once the Venerable Pimen the Great was asked the following question: “If we see a brother sinning, should we tell him about it?”, and what does he answer:

“As for me, if I need to walk past someone committing a sin, I will pass without saying anything.”

This is true, because for a sinner, the teachings of others are empty words. And on the part of the elder it would be just idle talk.

But do not confuse useless idle talk with real help. If a Christian can intervene and do good, say, protect someone who is weak and defenseless, then it would be a sin to pass by.

What does idle talk lead to?

Everyone can notice that all sins cling to each other. They are connected and inseparable. This can be easily proven by the example of idle talk and lies. One follows from the other. Today, in an innocent conversation, a man conveyed a rumor that he had heard from an acquaintance. He doesn't know if the information is correct, but he passes it on anyway. Tomorrow, this person will create his own hearing. This will become a real lie. But lying is already a mortal sin. It is disgusting to the Lord.

Idle talk has other consequences as well. This sin poisons human speech, and therefore culture. What a person says is what he thinks. It is speech that reflects the inner state of the soul, even when it seems that it is a deception. Useless conversations destroy the mind. If two thinkers meet, their conversation will be useful for the mind and humanity, and therefore for universal culture. If two fools meet, they will only lose the remnants of their reason.

The Holy Fathers teach that idle talk gives rise to many passions

It is worth saying that idle talk is a sin that permeates our entire society, all of humanity. Sometimes people don't even notice what they are saying. In a conversation, a friend can easily offend a friend with words that have nothing to do with reality. In addition to this, they also cover the other with lies, ridiculous rumors, and after a few seconds simply forget.

Every day, year, decade, the price of words falls lower and lower. Is this right? Just a few centuries ago, when a person uttered the phrase: “I give you my word of honor,” no one doubted his honor and loyalty to his promise. Nobody trusts even the most honest people now. “What are your vows and your words to me?” - this phrase is heard more and more every day. This is what idle talk leads to - the disintegration of a society in which there is not much loyalty and honor anyway.

Important! The clergy say that the word was given to man not so that he would carry stupidity to the people, but so that he would carry the will of God.

Just being silent is not a victory over idle talk; it can also be in the soul

But you shouldn’t think that silence is a great merit. Silence in itself does not guarantee anything to a person. The Monk Pimen the Great noted that the point is not whether a person speaks or not, but what his inner mood is:

“Some people seem silent, but their heart condemns others. His labors are in vain. The other speaks from morning to evening and remains silent together, because he says only one thing that is useful for the soul.”

So silence is not just a formal observance of silence or laconicism. A Christian needs to monitor his thoughts, direct them in a spiritual direction and overcome unworthy thoughts.

The prayer of Ephraim the Syrian helps against idle talk

For those who want to cope with idle talk, there is a prayer by Ephraim the Syrian:

“Lord and Master of my life, do not give me the spirit of idleness, despondency, covetousness and idle talk. Grant the spirit of chastity, humility, patience and love to Thy servant. To her, Lord, King, grant me to see my sins and not condemn my brother, for blessed are you forever and ever. Amen".

The Monk Ephraim the Syrian wrote a prayer against idle talk.
It allows one to overcome passions and vices on the spiritual path. The rules for reading the prayer are as follows:

• Prostration after each of the three petitions;
• Then they read the prayer to themselves twelve times: “God, cleanse me, a sinner,” and do waist prayers”;
• At the end they read the prayer again and bow to the ground.

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