Thomas à Kempis warns against the dangers of idle talk, which distracts the soul and weakens the conscience. True progress comes through silence, recollection, and words that edify rather than scatter. By speaking little to creatures and much to God, we preserve purity of heart and grow in union with Him.
Of Avoiding Superfluity of Words
FLY THE tumult of men as much as thou canst, for treating of worldly affairs hinders very much, although they be discoursed of with a simple intention. For we are quickly defiled and ensnared with vanity. I could wish I had oftener been silent, and that I had not been in company.
But why are we so willing to talk and discourse with one another, since we seldom return to silence without prejudice to our conscience. The reason why we are so willing to talk is, because by discoursing together we seek comfort from one another, and would gladly ease the heart, wearied by various thoughts. And we very willingly talk and think of such things as we most love and desire, or which we imagine contrary to us.
2. But, alas, it is often in vain and to no purpose, for this outward consolation is no small hindrance to interior and divine comfort! Therefore we must watch and pray (Matt. 26:41), that our time may not pass away without fruit. If it be lawful and expedient to speak, speak those things which may edify.
A bad custom, and the neglect of our spiritual advancement, is a great cause of our keeping so little guard upon our mouth.
But devout conferences, concerning spiritual things, help very much to spiritual progress, especially where persons of the same mind and spirit are associated together in God.
Practical Reflections
“Watch and pray” is the simple means which Jesus Christ prescribes to enable a Christian to resist temptation, to avoid sin, and secure his salvation. To speak little to creatures and much to God, to renounce useless and curious conversations, to speak only what is good or necessary, is an excellent method of becoming an interior man, of preserving purity of heart and peace of conscience, and of becoming entirely united to God. A soul which gives itself through the senses to creatures, and lives not an interior life, but amuses itself with trifles, is not at all in a state to relish the things of God, or to apply to prayer or recollection, which are so useful and so necessary for salvation. Why, says St. Austin, dost thou, O dissipated and wandering soul, seek content in created objects, in the goods and pleasures of life? Seek within thyself, by recollection, the only true and sovereign Good, who is there, and who alone can satisfy thy desires.
Prayer
Give me, O God, that spirit of interior recollection which will make me attentive to Thy holy will and faithful to Thy graces. Grant that the remembrance of Thine awful presence may remind me continually of Thy blessed life and conversation, and effectually control me during my earthly pilgrimage. I am weary, O God, of living an exile from Thy presence, and of being so little affected by the consideration of Thy majesty as to do nothing to please Thee. What can I find in Heaven or on earth that is comparable to Thee? Thou art the God of my heart: grant I may be ever sensible of Thy presence, and desire only the happiness of pleasing Thee, in time, that Thou mayest be my portion for eternity. Amen.
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This article is taken from a chapter in Imitation of Christ by Thomas à Kempis which is available from TAN Books.
