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A 9 page paper. The Supreme Pontiff said that all people are natural philosophers because they ask "Who am I?' "What is the meaning of life?" and other questions of this nature. This essay discusses how the Pope discusses these questions in the Introduction and first three chapters of his Encyclical. Bibliography lists 6 sources.
Page Count:
9 pages (~225 words per page)
File: MM12_PGfides.RTF
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questions are: "Who am I? Where have I come from and where am I going? Why is there evil? What is there after this life?" (Pope John Paul II, Introduction,
1998). These same questions pervade life in all geographic regions and in all spiritual writings whether Christian, Buddhist or any other religion (Pope John Paul II, Introduction, 1998). The fact
is that the human heart has a need for the answers to these questions and most specifically to know and understand the meaning of their lives (Pope John Paul II,
Introduction, 1998). This is one way in which all people who ask these questions are philosophers themselves (Pope John Paul II, Introduction, 1998). The Church has shared this journey since
the beginning, seeking truth, which was revealed through the Paschal Mystery (Pope John Paul II, Introduction, 1998). Citing the Gospel of John, the Pope says: "Jesus Christ is the way,
and the truth, and the life" (Pope John Paul II, Introduction, 1998). The Church as a duty and obligation to share that truth with others (Pope John Paul II, Introduction,
1998). The Pope said that philosophy is "the way to come to know fundamental truths about human life" (Pope John Paul II, Introduction, 1998). Philosophy also aids gaining a "deeper
understanding of truth and communicating the truth of the Gospel to those who do not yet know it" (Pope John Paul II, Introduction, 1998). However, as Bishop Kasper (1999) reminds
the reader, in the Encyclical Humani generis, Pius XII said that the church has "no philosophy of her own nor does she canonize any one particular philosophy in preference to
others." Pius XII said the church "respects the autonomy of philosophical knowledge" (Kasper, 1999). The points the Pope makes in the Introduction can be summed up as: there is
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