The book is called "When God Is Silent" by Barbara Brown Taylor. This book has three main points titled famine, silence and moderation. In the first chapter he begins by asking, “How will I break the silence?” (page 3). This first chapter focuses on “famine,” which is the scarcity of food, but what he really means is the hunger we have for God these days, how we try to find Him and we can't seem to because God is silent. He states that, according to a survey of people's greatest fears, the fear of public speaking is much higher than the fear of illness or death (p. 5). Whoever delivers the sermon must listen and speak, performing an act more complicated than solitary creation (pp. 5-6). Language can be porous and not solid, even our best, most carefully chosen words are not robust enough to bear the real truth. (pages 6-7). He also says that language has taken a hit these days, but what does he mean by that? First of all, the assault on consumerism that forces words to make promises they cannot keep (p. 9). Places and things like billboards, newspaper ads, television and telephone. In his message he feels that people have lost connection and therefore the language cannot be trusted. He states that the moral is that it makes no sense to become attached to the news, or less to the reality represented by the words of a journalist, simply not to ask and let go (p. 11). Another attack on the nobility of language is its proliferation; the democratization of the language has had the effect of making good grammar fussy and the use of any word over three syllables a sure sign of eliteness (pp. 12-13). There is so much noise around us that we can't stop to be silent, and the saddest and most unfortunate... middle of paper... the intermediaries must keep quiet. Silence and speech define each other and, like prayer and proclamation, are perfect for each other (pp. 95-96). Our acquired authority to speak is rooted in our ability to remain silent; he states that he expects to spend the rest of his life learning the correct relationship between human speech and the silence of God. He also refers to homiletic moderation in terms of economy, courtesy, and reverence in the language we use (p. 99). The least the preacher can do is look for his own words, fresh from the world that ordinary people live in, something that comes from the mind and heart of the preacher, to be authentic (p. 108). God has hidden His face to increase our sense of loss until we are so hungry and alone for God that we do something about it. Our words are too fragile and God's silence is too profound. (page. 120-121).