I have long been a fan of science fiction stories, though my reading of said stories was curtailed somewhat by my time in college. It is therefore with some pleasure that I was able to pick up one of the classics of science fiction form the last century and read it. I came across Mr Walter M Miller’s A Canticle for Leibowitz by reading from the blog of Mr John C Wright--himself an accomplished writer in the genre--who mentioned it as a favorite of Professor Peter Kreeft’s. Having grown up in a generation which is at time deliberately isolated from the past--sometimes by itself, sometimes by the so-called adults of our childhood, who had by-and-large consciously rebelled against tradition, authority, history, and reality--I had never heard of this book.

I picked it up expecting something extraordinary, amazing, awe-inspiring, thought-provoking, and entertaining. I was not disappointed. There are several criteria for which I look when reading a science fiction novel. First and foremost, it is a novel, and thus should contain a good and compelling story. Second, because it is a work of science fiction, there should be a sense of wonder; this also applies to fantasy stories. For science fiction, the wonder is in what a future or alternative world might hold, with the development of technology and the discoveries of new sciences; for fantasy stories, it is the wonder of a different world altogether, whether in the enchantment of the forgotten past or the magic of a different reality. Finally, the book should reveal to us something about ourselves, the world, or the ultimate truth which underlies our existence.

It is a mistake commonly made today that the end of marriage is personal gratification, personal happiness. This mistake is not made merely along political nor even necessarily religious lines. Both the liberal who wishes to expand the meaning of marriage so that it includes two men, two women, or all four and the conservative who believes that marriage ought to be limited solely to the satisfaction of an otherwise sinful sexual urge are guilty in some way of treating marriage as a thing made for an individual’s pleasure. In the former case, marriage exists solely as a means to expand hedonism into a way of life so that pleasure and self-indulgence may be raised to a higher level of social approval. In the latter case, marriage serves no purpose save to limit hedonism for the salvation of each individual’s soul, or for the protection of civilizations.

In the Church today, the answer to this question of marriage is largely found in the Theology of the Body, as taught first and foremost by Pope John Paul the Great. The late pope and his followers taught a view of sexuality in which the marital act becomes an image of divine love. Marriage provides the context for sex, whose end is unitive: that is primarily procreative and secondarily the strengthening of intimacy between spouses. This teaching on sex and marriage has been a great boon to the Church, as it shows among other things that the Church’s reveres rather than rejects sex, holding it to be so holy that to engage in it outside of the bounds of marriage is more akin to blasphemy than to idolatry. That is to say, the Church under the leadership of Pope John Paul II rescued sex not only from the adulterers and fornicators, but also from the prudes and the Gnostics.

In seeing the immense contributions of Pope John Paull II with his Theology of the Body, it is often easy to overlook other writers and thinkers in the Church. As Christopher West noted in the introduction to his The Good News about Sex and Marriage: Answers to Your Honest Questions about Catholic Teaching, “John Paul’s contributions to the Church’s teachings on sex and marriage are so vast that over two-thirds of what the Catholic Church has ever said on the subject has come from his pontificate.” The late pope is not, however, the only great or even popular thinker within the Church to write on the subjects of sex and marriage—far from it, as much of his own writings were drawn and synthesized from the great mystic saints and holy philosophers of the Church: Thomas Aquinas, John of the Cross, and even Augustine.

It's been up for a while now, but I only recently found the site where the ISI book reviews get published. Here, then, is the link to my review of Professor J Budziszewski's "The Line Through the Heart: Natural Law as Fact, Theory, and Sign of Contradiction." The book itself was well-written; Budziszewski is fast becoming one of my favorite writers and speakers, and is also one of the most welcoming professors I've met. Here is an excerpt of the review:

“When people cease to believe in God, they don’t believe in nothing; they believe in anything.”

So wrote the ever-witty writer G.K. Chesterton, the apostle of common-sense and prophet of the century to come. As men turn increasingly away from belief in a supernatural God, they are increasingly places their trust in the natural sciences, and particularly in physics. Physics is, after all, the basis for most of the other natural sciences, for it is the laws of physics which govern the motions and even formations of the stars in the cosmos and the rate of reaction amongst molecules; and in turn these may govern biology and geology, and the atmospheric and oceanic sciences. Indeed, physics is the most exact of the sciences, perhaps because it is the most exactly mathematical; as such, it has no limits amongst the things with material, quantifiable properties.