We'll continue with the topic of last Saturday, when we spoke about the education of the hearts. And the first stage is that awakening which has to take place. We spoke about that, I think, the last time. Through this awakening, the deeper self, what we call the heart, that transcending, as we call it, preceptical of the world of God, that's then through the awakening, we call it conscious, we wake up from the sleep and in some way we have lost the heart, we are not really in the position of our very center, but we may have the power.

[01:04]

We don't have the unity. So rising out of sleep, that means that we turn into our center. This center becomes activated and starts its action, unifying action. But this awakening then of the heart leads, I think one can say that, to the first stage a possible development, which supposes many possible developments, is the stage of silence. Silence is in some way the language of the heart. And silence is also the place or the room where the heart is able to receive the word.

[02:15]

abyssum invocat, one abyss calls upon the other. But the sphere in which that is done is silence. One can perhaps put it in this way, silence is required, or is a necessity, you might say, or a characteristic of both of the soul of the heart, that the heart may be able to listen. But then silence in some way is also a characteristic of the word of God, of the word which is brought forth from the heart of God. So it is not only for psychological reasons that the heart needs the silence.

[03:19]

It's also necessary out and from seeing from the characteristic quality and essence of the word that God wants to speak to the heart. Let us consider these two points. Let us consider first, silence, seeing from the heart. the human heart, in a sense, in which we have explained that word. Certainly silence is first a need to the heart, a why merely externally a withdrawal. A withdrawal. Silence is the opposite to the noise. And let us take that noise in external material sense. Let us take it from the noise which the daily busy life of man develops merely materially, and which is so apt to drown out or make numb the finer, deeper reactions of the heart.

[04:35]

Therefore, silence will be an exclusion or withdrawal from this external noise. Silence, let us say, in the material sense. But naturally, the silence in this material sense, withdrawal in this material sense, is only one external and first requirement to the inner silence. The external silence must lead to the inner silence. The inner silence of the heart means the bringing to silence of the many inner voices which fill our internal life. And these voices are again the voices of our own desires, impatient desires of our nature.

[05:42]

They are these noises of the demands and claims which we make in states of excitement, emotion, The clamor, for example, that immediately reacts from fear. Fear is a state which induces or which tempts man to cry out. It's a state in which one looks desperately in every direction, makes all kinds of plans. to avoid the danger when one's helping to security. The calling or crying, the noise of the man who is in distress. required for him then of course also this internal silence then is in the soul is the silence therefore of a quiet trust a quiet trust where we come more to the center of it the quiet trust which knows that its essential partner is love

[07:10]

that is the essential silence of the heart the silence which is trust and confidence in saving love in salvation that is the inner maybe the most deepest and important part of human science naturally also this silence in which we trust in love is also a silence of reverence where by pride and all the self-assurance it's another way in which to say which fills our heart with noise so that it makes silencing possible. War, for example, is always accompanied with a great amount of noise. Soldiers have to shout.

[08:13]

that stirs up their courage and makes them in some way numb or inaccessible to fear, puts them into a kind of ecstasy in which the arrows of war can take possession of them and can instigate them to deeds which then, in this rage, will be their more quiet and normal possibility. So it's that kind of noise of which silence also is the utmost opposite. silence is silence of the heart is the possibility not only to of trust in love but it's also then the possibility of listening to deeper revelation of wisdom the deeper revelation of wisdom of the absolute

[09:29]

while noise and all agitation is always concerned with relative momentary things. This wisdom is something eternal. Wisdom is something which is behind all the various practical needs and demands of the time. Therefore, silence is the organ with which we receive the words of wisdom, the quiet word of wisdom. In Holy Scripture, you have many of those words which point out the various nature, the various characteristics of the silence. For example, vox sapientis, auditio in silencio. Magis quam clavo principus, principis, iter stult.

[10:31]

That's a wonderful opposition absolutely right from here. That's so beautifully in Germany, you know, where the box principle in the stultos was so absolutely concrete and evident. And there the box of sapientium didn't, at that time, didn't count or didn't even need the possibility to listen to anything like that. So that is the nature of silence. as the inner room of the heart the inner profound profundity of the heart which listens to the wisdom of the absolute god the trust of a quiet heart which

[11:37]

the trust in the love salvation of god silence is also that's an important aspect of it it is the attitude which surrenders to the activity of god silence is stopping of human activity silence is a sign of humility Silence is a declaration of the pauper, the poor one of Yahweh. The poor ones of Yahweh are the distilling imlande, those who are the silent ones in the country. Why the silent one in the country? Let's then go to work. action of God which takes place as an action of grace in the templessness of man.

[12:43]

That is expressing the silence. For that reason, for example, you have at the Red Sea when the Israelites were cornered and when Pharaoh came up from all sides, all surrounded on three sides by Pharaoh's army, and on the other side, the Red Sea. And then the famous word, you know, of Moses, now be quiet, touch Satan, because God will work for you. And that's the meaning, by the way, for that reason. I think also that in the Offering of Mass, As well as in the sermon, the Oriental Epictetus, the Oriental Liturgy, the Descent of the Holy Spirit, there are the two moments where the Oriental Liturgy orate in silenzio, pray in silence.

[13:49]

at the operatory to make it clear that this our oratory is not our contribution which we have to advertise. So that this here is a spiritual oblation, a spiritual oblation. And that the spiritual oblation is done in silence. Therefore the admonition of the deacon in the Eastern Liturgy, pray and stand in silence. And the same invitation again at the Epictetus, because the Epictetus is the moment in which the Holy Spirit touches the human gifts. Therefore, silence is the receptacle of grace, where God works. So in that way, for the part of man, is the silence, is where the ear with which we hear then in the depths of our hearts, of which our heart really can hear, the Word of God.

[14:56]

But then is the other one, and that is the Word of God itself has certain characteristics which make it say, the voice of silence. That is the way in which we are introduced to the Word of God in Holy Scripture. The one way in which we are called, it has to be prepared, is expressed in that invitation of O.C. by brought you into the desert to speak to your heart. And in the silence, you know, is the desert of the heart in which we are able to listen. And then comes the voice quiet, small voice of silence. That is the way in which the voice of God is characterized, the voice of silence.

[16:01]

The voice of God is not something which is high-creature advertising or anything like that, but it is the voice of silence. Behold, the Lord passed by, great and strong storm went the mountain, breaking pieces the rocks before the Lord, but the Lord was not in the storm. After the storm, an earthquake, but the Lord was not there. earthquake and after the earthquake and fire but the Lord was not in the fire and after the fire is still small voice of silence this still small voice of silence is now we hear it when we listen with Moses who has been put into the cliff on the rock Silence is a prayer, and silence is, we can say, we can call it the key, which we then hear, see, hear the voice of God's mercy and see his glory.

[17:19]

And that is the voice that revealed itself to Moses, the Lord, the Lord, the merciful and gracious God, slow to anger and rich in kindness and fidelity. continuing his mercy for a thousand generations and forgiving weakness and crime and sin. That is the voice of silence. It is a small voice on the part of God. And we know how that voice of silence made itself heard in the history of our salvation. Now, this characteristic of the messianic silence, or silence, let us say, as a messianic, you can really call it, a messianic status, a messianic virtue, is in a beautiful way, as you know, explained by Isaiah.

[18:29]

It is one of the ways it goes through the whole prophecy of Isaiah. Right there was a great decision that was made in the seventh chapter. In that seventh chapter, which was the first time, we can say the voice of God's silence is heard in its characteristic form. The voice of God's silence is that the Virgin shall conceive and bring forth a child. That is the voice of God's silence. In that way, the word of God, to medium silencio, that way that knocks into a chord, meaning a chord to make a bit of a habit, That is the small voice of silence on the part of the human heart.

[19:34]

That is the language of the human heart. the handmaid of the Lord, and that is a still small voice, still small voice of silence on the part of the human heart. but then on the part of the heart of God it is the son who did not think it probably to be equal to God but he emptied himself that is the voice of still small voice of silence on the part of God he emptied himself he took on our form the form of a slave

[20:35]

obedient unto death, the death of the cross. There was still a small voice of silence, that voice which did not answer Pilate's questions. The Jews that he had persecuted, deliver himself up on the cross inside. And Mary, in some way, is going to present the silence of the human heart. And our Lord, on the cross, will present the silence of the world. So therefore, those two characteristics, as I say, correspond to one another and make, one would say, the characteristic note of the messianic time. That is the silence of these messianic times.

[21:38]

Silenium, Rambam, Pactum, and Shalom. And they retire back in ,, and then the seven chapters . for a verse there where I'd say a pistole goes up and it's shaky, you know, because he has no confidence, you know, the whole old tree of the Davidic dynasty, you know, is shaking away and all of the leaves are, the quivered leaves are rustling in the wind. And you tell him now and say now, you be quiet. Be quiet. So the same word that Moses told the Israelites, Isaiah tells it to the representative of the house of David, because that is the shift in the whole economy since Egypt to the time of the kingdom.

[22:44]

The earth, perhaps, of course, doesn't want to know the time. And then, later on, the divine silence, the divine small voice of salvation, He is God-wise and is called, as you know, in Isaiah, in the 8th chapter, This people has rejected the waters of Siloam which flow in Siloam. Mark the waters of Siloam which flow in Siloam. That is the messianic source that represents the Diocese, that is the Son of David that represents the messianic spirit.

[23:55]

The waters of Siloam which flow in Siloam. Later on, of course, uh this silent waters of video in the other part of my sales introduce the saying in the person of the son of day not call not explicitly It's not called like that, but it's the voice of the servant of God who said, I say yes, one or two, That is the still small voice, messianic voice of God, of the Messiah, the Son of God. This small voice has been injected by the people.

[25:08]

Instead of that, you know, then the people of the future, the messianic people, New generations, they are exalted in Isaiah. If you are converted, In silencio, not in spe, erit fortitudo nostra. It's therefore a messianic, a characteristic of a messianic people. In silencio, in spe, is not a good translation. Gelassenheit, Seelenruhe, all these nice German words.

[26:11]

Or in 3217. That's often important. Messianic characteristic, messianic property, that in 217, that erit opus justitiae pacum, that erit opus justitiae pacum, that opus justitiae is, of course, in vast analysis, is the call, which is called by St. Paul, Pax Nostra, opus justitiae Pax, et cultus that the ministerium be abhorred the service of justice, silencium, and securitas usque in semplicare. So there is the, you see, the messianic importance of science. Science is not only, you know, a psychological kind of way of process, you know, psychological recollection.

[27:25]

Science is, for that matter, is a messianic virtue. It is a status which corresponds to that specific presence of the all-conquering, spirit of the risen savior in his church therefore also the recommendation of course and that is again it's another important aspect of silence for connection because the one who broke the silence was Eve the first Eve she broke the silence she started chattering with the devil in a typically woman's fashion. They look for that stern, you know, . But that's, you know, that stern recommendation of St. Paul, you know, . Because she has gone a terrible home by speaking in paradise, she should now

[28:38]

quiet in the church, . So the .

[28:42]

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