The book is called "When God is Silent" by Barbara Brown Taylor. This book has three main points titled starvation, silence, and restraint. In the first chapter, she begins by asking, “How should I break the silence?” » (p. 3). This first chapter focuses on "famine", which is the shortage of food, but what it really means is the hunger we have for God these days, how we try to find Him and seem not being able to do it because God is silent. She states that, according to a survey of people's greatest fears, fear of public speaking is much higher than fear of illness or death (p. 5). The person giving the sermon must listen and speak in an act more complicated than solitary creation (pages 5-6). Language can be porous and flimsy, even our most carefully chosen words are not strong enough to hold the real truth. (pages 6-7). She also claims that nowadays the language has suffered a terrible blow, but what does she mean by that? First of all, the onslaught of consumerism which forces words to make promises they cannot keep (p. 9). Places and objects such as billboards, newspaper, television and telephone advertisements. In her message, she believes that people have lost their connection and therefore language can no longer be trusted. She states that the moral is that there is no sense in focusing on the news, or not attaching to the realities that a journalist's words represent, just don't ask questions and letting go (p. 11). Another attack on the nobility of language is its simple proliferation; the democratization of language has had the effect of making good grammar difficult and the use of any word with more than three syllables is a sure sign of eliteness (pp. 12-13). There is so much noise around us that we don't stop and stay quiet, and the saddest and most unfortunate...... middle of paper...... the middlemen must be quiet . Silence and speech define each other, and like prayer and proclamation, they are perfect for each other (pp. 95-96). Our acquired authority to speak is rooted in our ability to remain silent; she states that she hopes to spend the rest of her life learning the proper relationship between human speech and the silence of God. She also refers to homiletic restraint in terms of economy, courtesy, and respect in the language we use (p. 99). The least the preacher can do is seek to make his own words, fresh from the world in which ordinary people live, something that comes from the mind and heart of the preacher, be authentic (p. 108). God has hidden his face to increase our sense of loss until we are so hungry and so alone for God that we do something. Our words are too fragile and God's silence is too deep. (pages. 120-121).