“The desire to see God is what urges us to love solitude and silence. For silence is where God dwells. He drapes himself in silence.”
Robert Cardinal Sarah, The Power of Silence Against the Dictatorship of Noise. (San Francisco: Ignatius Press, 2017), page 30
“In his Apostolic Letter Novo millennio ineunte, John Paul II writes: ‘It is important however that what we propose, with the help of God, should be profoundly rooted in contemplation and prayer. Ours is a time for continual movement which often leads to restlessness, with the risk of “doing for the sake of doing”. We must resist the temptation by trying “to be” before trying “to do”.’ This is the innermost, unchangeable desire of a monk. But it happens also to be the deepest aspiration of every person who seeks the Eternal One. For man can encounter God in truth only in silence and solitude, both interior and exterior.” Robert Cardinal Sarah, The Power of Silence Against the Dictatorship of Noise. (San Francisco: Ignatius Press, 2017), page 28
“Solitude is the best state in which to hear God’s silence. For someone who wants to find silence, solitude is the mountain that he must climb.” Robert Cardinal Sarah, The Power of Silence Against the Dictatorship of Noise. (San Francisco: Ignatius Press, 2017), page 23
“Silence is difficult, but it enables man to let himself be led by God. From silence is born silence. Through God the silent, we can attain silence. And man is unceasingly surprised by the light that pours forth then.
“Silence is more important than any other human work. Because it expressed God. The true revolution comes from silence; it leads us toward God and others so as to place us humbly and generously at their service.”
Robert Cardinal Sarah, The Power of Silence Against the Dictatorship of Noise. (San Francisco: Ignatius Press, 2017), page 54.
“The search for interior silence is a path to perfection that demands repeated attempts. So often, we have a hazardous kind of excitement and imagination inside us. It is necessary to hide in the Spirit in order to divert and escape the senses. The Holy Spirit is the first condition for silence.” Robert Cardinal Sarah, The Power of Silence Against the Dictatorship of Noise. (San Francisco: Ignatius Press, 2017), page 56.
“Christ often recommends that we withdraw if we want to pray. It may be a remote place, in solitude, so as to be alone with the Alone. But the question of the external setting cannot avoid the problem of interiority. It is important to create the interior room where man finds God in a genuine face-to-face encounter.” Robert Cardinal Sarah, The Power of Silence Against the Dictatorship of Noise. (San Francisco: Ignatius Press, 2017), pages 55-56.
“Contemplative silence is silence with God. This silence is clinging to God, appearing before God, and placing oneself in his presence, offering oneself to him, mortifying oneself in him, adoring, loving, and hearing him, listening to him and resting in him. This is the silence of eternity, the union of the soul with God.” Robert Cardinal Sarah, The Power of Silence Against the Dictatorship of Noise. (San Francisco: Ignatius Press, 2017), page 55.
“I repeat what I said in reference to the Lord’s Prayer: if in the midst of such thoughts the Holy Spirit begins to preach in your heart with rich, enlightening thoughts, honor him by letting go of this written scheme [that Luther had just outlined for praying the 10 Commandments]; be still and listen to him who can do better than you can. Remember what he says and note it well and you will behold wondrous things in the law of God, as David says [in Psalm 119:18].” (pages 201-202)
Luther, Martin. “A Simple Way to Pray” (1535) Luther’s Works Vol. 43. Philadelphia: Fortress Press, 1969.
This is something I should have known years ago, but here is evidence that Martin Luther advocates stillness and silence in prayer. And, maybe more significantly, of him saying that the Holy Spirit can and does preach directly to us in our hearts. When I went to seminary there were other things in the air, so this never made it to the surface. And note that it isn’t “early Luther” but the fully mature Luther of 1535 saying this!
“I want your heart to be stirred and guided concerning the thoughts which ought to be comprehended in the Lord’s Prayer. These thoughts may be expressed, if your heart is rightly warmed and inclined toward prayer, in many different ways and with more words of fewer. I do not bind myself to such words or syllables, but say my prayers in one fashion today, in another tomorrow, depending upon my mood and feeling. I stay, however, as nearly as I can, with the same general thoughts and ideas.
“It may happen occasionally that I may get lost among so many ideas in one petition that I forego the other six. If such an abundance of good thoughts comes to us we ought to disregard the other petitions, make room for such thoughts, listen in silence, and under no circumstances obstruct them. The Holy Spirit himself preaches here, and one word of his sermon is better than a thousand of our prayers. Many times I have learned more from one prayer than I might have learned from much reading and speculation.” (page 198)
Luther, Martin. “A Simple Way to Pray” (1535) Luther’s Works Vol. 43. Philadelphia: Fortress Press, 1969.
Luther was a strong advocate of praying the Lord’s Prayer. He would have people say it several times a day. But here’s the thing: he never wanted people to spill out the words of the prayer by rote, just to count it as having been said. And we can easily fall into that when we speed through that or any other prayer.
I was surprised to read this passage a couple years ago and see where he says he might happily skip most of the Lord’s Prayer when he gets caught up in thoughts that arise out of just one of its petitions. This casts a whole different light on his directions to say the Lord’s Prayer upon rising, before meals, and at bedtime. It is really more of a comprehensive framework for prayer. Isn’t that a freeing thought?
“A form of eremitical life which has already been alluded to is that lived by married persons. From a certain point of view, married hermits are a contradiction in terms. But for those who are called, it proves to be a rich development of a shared life already sacramentally blessed. If both spouses are drawn to silence and solitude, they can live together peacefully, respectful of each other’s space and rhythm. If only one spouse is attracted to eremitical life, the other can provide the practical support which frees their partner to devote more time to prayer and solitary pursuits.”
Paul A. Fredette and Karen Karper Fredette. Consider the Ravens : On Contemporary Hermit Life. Bloomington, IN : iUniverse, 2011, page 168.
Pathology: the Study of a Path 