Robert Sarah Quotes

There is a great risk that Christians may become idolaters if they lose the meaning of silence. Our words inebriate us; they confine us to what is created. Bewitched and imprisoned by the noise of human speech, we run the risk of designing worship to our specifications, a god in our own image. Words bring with them the temptation of the golden calf! Only silence leads man beyond words, to the mystery, to worship in spirit and in truth. Silence is a form of mystagogy; it brings us into the mystery without spoiling it.

There is no need for particular speech in order to be with God. We have only to be quiet and to contemplate his love. In the silence, we look at God and let him look at us.

The only way to win this great combat is union with God. Christians will never succeed in overcoming the challenges of the world by appealing to political tools, human rights, or respect for religious liberty. The only true rick for the baptized is prayer and the encounter with Jesus Christ.

no longer a sort of decadence but, rather, a dictatorship of horror, a programmed genocide of which the Western powers are guilty. This relentless campaign against life is a new, definitive stage in the relentless campaign against God's plan.

Words often bring with them the illusion of transparency, as though they allowed us to understand everything, control everything, put everything in order. Modernity is talkative because it is proud, unless the converse is true. Is our incessant talking perhaps what makes us proud?

I asked the earth and it answered, "I am not He"; and all things that are in the earth made the same confession. I asked the sea and the deeps and the creeping things, and they answered, "We are not your God, seek higher." I asked the winds that blow, and the whole air with all that is in it answered, "Anaximenes was wrong; I am not God." I asked the heavens, the sun, the moon, the stars, and they answered, "Neither are we God whom you seek." And I said to all the things that throng about the gateways of the senses: "Tell me of my God, since you are not He. Tell me something of Him." And they cried out in a great voice: "He made us." My question was my gazing upon them, and their answer was their beauty.

Man is a silent, incarnate word of God. The moon, the stars, the sun, the sea, the firmament are the visible proof of the existence and omnipotence of God, who created them out of sheer love. These creatures are the powerful, mysterious voice of God.

Many fervent Christians who are moved by the Passion and death of Christ on the Cross no longer have the strength to weep or to utter a cry of pain to the priests and bishops who make their appearance as entertainers and set themselves up as the main protagonists of the Eucharist. These believers tell us nevertheless: "We do not want to gather with men around a man! We want to see Jesus! Show him to us in the silence and humility of your prayer!

A few sentences are enough to tell the truth.

There are so many priests who enter triumphantly and walk up toward the altar, greeting people left and right, so as to appear sympathetic. Just look at the sad spectacle of some Eucharistic celebrations. ... Why so much frivolousness and worldliness at the moment of the Holy Sacrifice? Why so much profanation and superficiality, given the extraordinary priestly grace that renders us able to make the Body and Blood of Christ substantially present by the invocation of the Spirit? Why do some think that they are obliged to improvise or invent Eucharistic Prayers that conceal the sacred prayers in a wash of petty, human fervor? Are Christ's words insufficient, making it necessary to multiply merely human words? In such a unique and essential sacrifice, is there any need for such a display of imagination and subjective creativity? "In praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words", Jesus warns us (Mt 6:7).

The spiritual life goes through alternating phases in which God successively shows and hides himself, makes himself heard and is quiet. Prayer teaches us the subtleties of divine speech. Is God being silent, or are we not hearing him because our interior ear and our intellect are not accustomed to his language? The fruit of silence is learning to discern his voice, even though it always keeps its mystery.

We live now in an era that is intensely seeking what is sacred; but because of a sort of dictatorship of subjectivism, man would like to confine the sacred to the realm of the profane. The best example of this is when we create new liturgies, the result of more or less artistic experiments, that do not allow any encounter with God. We claim somewhat arrogantly to remain in the human sphere so as to enter into the divine. For

Celebrating Mass facing east, by breaking up the face-to-face, private get-together, helps to prevent turning the liturgy into the community's celebration of itself.

Indeed, a culture that does not promote the ability to make progress and to be open to other social realities, so as to welcome its own transformation serenely, becomes closed in on itself.

True freedom lies in the battle to agree with the Father's will and to correspond to it.

We need priests who are men of the interior life, "God's watchmen" and pastors passionately committed to the evangelization of the world, and not social workers or politicians.

Contemplation leads us toward the divine in an irreversible movement. The man who contemplates and encounters his Creator will never be the same again: he may fall a hundred times, sin a hundred times, deny God a hundred times, but a part of his soul has already arrived in heaven definitively.

Necessary collegial consultation therefore does not abolish the autonomy and responsibility of the bishop in his own diocese. No one should feel obliged or forced by the collegial decision of the episcopate, especially when pressures and campaigns are organized to exert influence on certain persons for the purpose of imposing a point of view that is not spiritual but ideological. Episcopal collaboration becomes deficient if it is biased because of political aims. Each bishop is responsible before God for the way in which he fulfills his episcopal responsibilities toward the flock that the Holy Spirit has entrusted to his protection. Collegiality

Celebration toward the east fosters silence. Indeed, there is less temptation for the celebrant to monopolize the conversation. Facing the Lord, he is less tempted to become a professor giving a lesson throughout the Mass, reducing the altar to a podium centered on the microphone instead of the Cross.

Just as when we were children, we were afraid to be alone in the dark and could only be assured by the presence of someone who loved us. Well this is exactly what happened on Holy Saturday, the voice of God resounded in the realm of death. The unimaginable occurred; namely, love penetrated Hell.