The Meaning of Life: The Catholic AnswerThe Meaning of Life: The Catholic Answer
Alban Goodier
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No matter how good your intentions are, you can easily get so caught up in the things of this world that you forget God. But with help from this book, you can finally make the searching examination of your own life that you must make if you want to stay on the path to Jesus Christ.

The author, Archbishop Alban Goodier, maintains it's not enough to call yourself a Christian and go to Mass: you need to decide now to live for God rather than for yourself. To help you do so fully and unreservedly, Goodier explains how giving yourself to God will ennoble you and bring you great rewards. He details all the ways in which you can find happiness by rising above the concerns of this world - yes, even amid the cares and duties of your daily life! He shows how the very fact of God's existence gives meaning to your life in a way that worldly possessions or success never can.

Uncompromising, incisive, and comprehensive, The Meaning of Life is a much-needed wake-up call for every comfortable Christian!
     


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This is the key to the secret of the saints. Whatever else they were, they were men; eccentric if you like, offensive if you like, fanatical and misguided, but tingling essences of human nature, humanity at its boiling point. This mere unworldliness could never have produced much less life for this world. It was the acceptance, whole-hearted and unflinching, of the inner truth that made them, and the consequent realization of the other world in which they move. For that world, accordingly, they lived; living for it, they took this life in their stride. Its sweets were only relatively sweet; its barriers were too trifling to hinder them; and while smaller men peep at them to find reasons to condemn, they are staggered by the lives they lived.

Says St. John Chrysostom, “Nothing so wears out a man as to be sodden with the love of things earthly.”

Chapter Three

God’s existence gives meaning to your life

If it did not much matter whether man believed in God, there can be little doubt that many more would acknowledge their belief in Him than actually do. If men could be allowed to accept God and still live exactly as they pleased, if they could treat Him as a power who belonged to quite a different sphere and had no concern with this world, or as a friendly neighbor or an acquaintance or a distant relation, who looked to his won affairs and left us free to look after ours, then it is not improbable that the proofs an sings of His existence would be received with less questioning and opposition.

Indeed, there is scarcely a man who lays claim to common sense, and is not the victim of his own violent mind, who does not acknowledge at least a Supreme Being somewhat of this nature. When the old paganism had outgrown its many gods, and had settled down to a life of self-indulgence, it still accepted the belief in a God who cared little or nothing for mankind, and the modern paganism, impatient of all interference from without, believes in much the same way, and in the same way buries its God behind a cloud. Is there a priest, with any experience of so-called unbelievers, who has not again and again heard this profession of faith: “I believe in something supreme,” to which, however, this corollary has been added or implied: “Who is no concern of mine”?

But it is precisely because an explicit act of faith in God cannot stop at that and be done with, that to many it comes so much against the grain. If we say positively that God is, there follow no end of consequences---consequences by no means congenial to the man who wishes and intends to manage his life according to his own sweet will. So that, rather than commit itself by making this first admission, rather than allow itself to be convicted of falsehood or inconsistency, human nature instinctively prefers to make no admission at all, or to set the question aside and to substitute others in its stead.

To make no admission, to assume an attitude of doubt, to say one has not been able finally to decide is the commonest and easiest course; for this a man can do with an abundant show of reason---nay, more, with an abundant show of honesty.

He can appeal to a sense of duty and declare that his life is too full to allow him time and opportunity to arrive at a final conclusion about God. He can be diffident and humble and say that he is too dull of understanding, too lacking in technical training, to attempt so intricate a problem. He can claim to be broad-minded and unbiased, and therefore, to avoid overemphasis, to appreciate to o keenly the gropings of other minds to be sternly dogmatic himself. Or he may be studious, learned, a hard reader, and maintain that the doubts of greater minds than his own justify his own hesitation, while the almost infinite succession of blunders on this point in past ages justifies his disbelief in a definite solution, and even justifies his leaving the question altogether alone.

In countless ways, when driven to speak, the man who says he doubts the fact of God can make out a good defense; yet more often he prefers to say nothing, but to let the question die unanswered.