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Pope John Paul II introduces the 1998 encyclical "Fides et Ratio" with a question. He wonders whether philosophy makes people feel sick and queasy? The immediate answer is to say, Yes, philosophy does make people feel sick, because of a "widespread distrust of the human being's great capacity for knowledge" (paragraph no. 5).
The conclusion that philosophy makes us queasy receives support from the following induction. Try a simple test and read the following questions: "Who am I? Where have I come from and where am I going? Why is there evil? What is there after this life?" (no. 1).
Do these questions of John Paul II bring about feelings of sickness and light-headedbess? Are the questions heavy and confusing? Do they produce repulsive, clammy feelings in one's nervous system? If you are like some college students in philosophy class, then your anwer may be affirmative.
Philosophy and the above question should be attractive to us and should cause us to relax. "These are questions which we find in the sacred writings of Israel, as also in the Veda and the Avesta," writes John Paul. "We find them in the writing of Confucius and Lao-Tze, and in the preaching of Tirthankara and Buddha." These questions have been confidently addressed in every place and every time history. "They appear in the poetry of Homer and in the tragedies of Euripides and Sophocles, as they do in the philosophical writings of Plato and Aristotle."
Unfortunately, we do not find these questions at Disneyland or Las Vegas. Disneyland in Anaheim has 60 major rides among eight themed lands: Main Street, Tomorrowland, Frontierland, Fantasyland, Adventureland, Critter Country, Mickey's Toontown and New Orleans Square. However, Philosophyland is excluded from the park. Las Vegas ignores the tough questions and provides "escapist fun" with colossal hotels and casinos: Excalibur, Luxor, New York-New York, Circus Circus, MGM Grand and Treasure Island. As the AAA Tour Book says, "Las Vegas became a city that thrived on illusion and fantasy" (California/Nevada 2000, p. 262). However, there is no Philosophy casino in Vegas.
After visiting Dineyland and Las Vegas a person might ask, "Where can I find answers to the tough questions on page 9 in the encyclical?" The Pope replies by saying that "the Church is no stranger to this journey of discovery" (no. 2). The Church is good place to investigate the philosophical questions, because the Church "received the gift of the ultimate truth about human life" from the Lord, and the Lord is "the way, and the truth, and the life" (John 14: 6).
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The author systematically studies the positions of multiple New Testament scholars in explaining Paul's argument for justification through faith, rather than law. He passionately hammers home the message that it is not adherence to a set of rules which saves us from sins' bondage- but rather through our faith in Christ. As God showed ultimate love in giving Jesus to humanity, and Jesus demonstrated sacrificial love in giving Himself on the cross, now we are free to show love to God and others, as to ourselves.
While acknowledging that all in life is not pleasant, the author reminds us that suffering can "have meaning and value", but that "suffering and death do not have the last word". Freedom to love was given to Christians, for their happiness in this life, and the next. If the author's ultimate hope was that his writing draw the reader closer to Jesus Christ, that mission was accomplished. We can demonstrate our faith, through acts of unconditional love, starting today.
submitted 31 December 2001
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The photo captions in French Farmhouses And Cottages are superb and highlight the type of construction in evidence, the purpose of each building economically in the life of the community, and the building materials that were used and why. A lengthy section of text which is entitled 'Introduction' would better be described as a comprehensive review of rural life in France during an era when the horse provided the defining reality for all economic activity in agricultural areas of the country. Extensive discussion in this well-written and highly informative essay focuses specifically on building practises on farm steads as well as planning strategies for setting up the working farm. Materials which were readily available for building and roofing are given consideration as well since local stone, clay and wood were utilised for French farmhouse construction as represented in this volume. But the setting for the creative labours which made use of those materials, rural France a hundred years ago, produced the inspiration. The synthesis of the two frequently defies imagination.