Our class discussions have led us to the general consensus that travel often changes us in deep and lasting ways. As a result of journeying to a new place, we sometimes question our beliefs, and sometimes find them reaffirmed. We sometimes find a place to be everything we had hoped for, and other times find ourselves appreciating home even more. Overall, travel seems to have a profound effect on our identities and our principles. We have even gone so far as to say that through various stories of travel, we have seen aspects of what it means to be human. One of the main themes we have come across is that relationships between individuals are part of what makes us a human being. We saw this idea addressed in Invisible Cities and Black Rainbow. Kolvenbach stresses the idea of being “men for others,” and how the face to face contact with those less fortunate than us can perhaps make us better human beings. We see a similar concept echoed in Lewis’s The Voyage of the Dawn Treader through the transformation of Eustace.
Eustace Clarence Scrubb was “an unmitigated nuisance” for beginning of journey on the Dawn Treader (Lewis 110). He was negative, close-minded, and arrogant. He certainly had not formed meaningful relationships with any of his companions, because he did not consider them worth this time and attention. It is interesting that Lewis has Eustace’s transformation into a better human being result from his transformation into a monster. It should be noted that Eustace begins to change before his turns into a dragon, as evidenced by his long and steep descent into the unknown valley: “This showed, by the way, that his new life, little as he suspected it, had already done him some good; the old Eustace…would have given up the climb after about ten minutes” (82). His journey his already helped him to persevere, or even just to quit whining and deal with the matter at hand. Once in the valley, Eustace begins “almost for the first time in his life, to feel lonely” (83). He misses the presence of the companions for whom he had previously harbored such a bitter hatred. This loneliness and ache for human company becomes even more pervasive once Eustace becomes a dragon.
Once he realizes his transformation, Eustace does at first feel “relief,” because now as a “terror himself” he could “get even with Edmund and Caspian” (98). This feeling is fleeting, and replaced for the second time by loneliness: “He wanted to be friends. He wanted to get back among humans and talk and laugh and share things. He realized that he was a monster cut off from the whole human race. An appalling loneliness came over him” (98). Eustace literally turns into a monster and is “cut off” before he realizes what is so wonderful about being human. His transformation effectively shows him what it is he values about his existence, and also what he was lacking before. Ironically enough, it is as a dragon that Eustace begins to act like a better human being. His “character had been rather improved by becoming a dragon” as he becomes increasingly helpful. His newfound relationships are “what kept Eustace from despair” (108). Once Eustace comes back to his old form, he does so with a new perspective. After his stint as a dragon, Lewis is careful to point out that Eustace begins to be a new boy; it is not instantaneous. Any major change to one’s personality never is. However now that Eustace saw, from a dragon’s eyes, that human relationships are what make human beings so special, he certainly seemed much more eager to foster his own friendships.
Through Eustace’s time as a dragon, Lewis shows us how important relationships are to the human experience, and how lonely we would be without them.
Tuesday, October 7, 2008
Honor & Travel
Chivalry, duty, and honor are themes present throughout much of The Voyage of the Dawntreader. In many ways, these ideals are either challenged or encouraged by the act of travel. Reepicheep, is the most obvious embodiment of these virtues. He is comically overzealous in his defense of Caspian and Lucy, letting no threat, real or imagined, rise before them. As such, he takes this sense of bravery into his approach to traveling, which can sometimes be troublesome. His attitude is best expressed when Lewis writes, “The way to find out is to go right in among them,’ said Reepicheep, drawing his sword and pattering off ahead of everyone else” (207). He considers travel a challenge of his own identity and constantly berates the others for not being as bold as he. Furthermore, the prospect of falling off the side of the earth is one that is entirely exciting to the mouse. However, as over the top as Reepicheep is, there are also characters that are bound by a sense of deep obligation, especially as they relate to travel.
Prince Caspian is one such character. The reason for the Dawntreader’s journey is, after all, Caspian’s sacred pledge to find what became of his betrayed uncles and avenge their deaths. But, as the journey progresses, it takes on broader implications. Despite a few hiccups, the travelers are able to locate the scattered nobles with little trouble. It is only after finding the last of the remaining uncles that Caspian starts seriously discussing traveling to the End of the World, into Aslan’s land. But much of his crew seems to have cold feet.
It is here that honor and obligation are brought to the forefront of the novel. Ramandu says, “My son, it would be no use, even though you wished it, to sail for the World’s End with men unwilling, or men deceived. That is not how great unenchantments are achieved” (228). What Ramandu is saying, in other words, is that to truly understand and appreciate the purpose of travel, one must enter it deliberately and knowingly. Otherwise, the experience would be forever tainted.
Furthermore, this journey is a sacred thing and must not be diminished by deception.
Rynelf takes Ramandu’s sense of obligation and twists it on its ear saying, “And there were some standing on the quay who would have given all they had to come with us. It was thought a finer thing then to have a cabin boy’s berth on the Dawn Treader than to wear a knight’s belt” (230). Here, the travelers have an obligation to those they left behind, as well as to themselves, to suppress their fears and continue with the journey.
Prince Caspian is one such character. The reason for the Dawntreader’s journey is, after all, Caspian’s sacred pledge to find what became of his betrayed uncles and avenge their deaths. But, as the journey progresses, it takes on broader implications. Despite a few hiccups, the travelers are able to locate the scattered nobles with little trouble. It is only after finding the last of the remaining uncles that Caspian starts seriously discussing traveling to the End of the World, into Aslan’s land. But much of his crew seems to have cold feet.
It is here that honor and obligation are brought to the forefront of the novel. Ramandu says, “My son, it would be no use, even though you wished it, to sail for the World’s End with men unwilling, or men deceived. That is not how great unenchantments are achieved” (228). What Ramandu is saying, in other words, is that to truly understand and appreciate the purpose of travel, one must enter it deliberately and knowingly. Otherwise, the experience would be forever tainted.
Furthermore, this journey is a sacred thing and must not be diminished by deception.
Rynelf takes Ramandu’s sense of obligation and twists it on its ear saying, “And there were some standing on the quay who would have given all they had to come with us. It was thought a finer thing then to have a cabin boy’s berth on the Dawn Treader than to wear a knight’s belt” (230). Here, the travelers have an obligation to those they left behind, as well as to themselves, to suppress their fears and continue with the journey.
Perspective
Within the text, The Voyage of the Dawn Treader by C.S. Lewis plays on the imagination of his readers, allowing them to travel to mythic and undiscovered lands along with the young protagonists. While the bulk of the text seems to be written from a third person omniscient narrator, Lewis includes first person as well as second person commentary at different interludes through out the book. This stylistic choice is used poignantly when Lewis wants to draw additional attention to a particular moment, as well as pique the interest of his readers. In its entirety, The Dawn Treader attracts both younger and older audiences and this act of playing with point of view contributes to the text’s universality.
The direct use of the first person narration becomes clear immediately, “I can’t tell you how his friends spoke to him, for he had none,” (1). Here, the “I” voice establishes authority with the reader, providing additional information on the character of Eustace. However, the use of the word “I” does not dominate the majority of the text. Instead, it is used sparingly as Lewis wishes to shed additional light on a specific instance, or to develop an idea more, “But she didn’t like the look of her own face with that hair and beard, and went on. (I don’t know what the Bearded Glass was for because I am not a magician.)” (160). In this instance, the voice of Lewis is parenthetically placed as to give the reader the sense of secrecy. S/he believes that s/he has been given classified information, and for a young audience, this works well to draw their attention.
Another way that Lewis encourages his readers to participate in the action of the story comes as he uses the second person narration style, “Something was crawling. Worse still, something was coming out. Edmund or Lucy or you would have recognized it at once, but Eustace had read none of the right books,” (89). Here, Lewis praises his reader for picking the “right books” and addresses him or her directly by calling out to “you”. Stylistically, he chooses the second person to draw specific attention, something that even the first person style may or may not achieve.
Through out the text, Lewis portrays an all knowing third person narrator as is seen in, “It was, however, clear to everyone that Eustace’s character had been rather improved by becoming a dragon,” (107), yet occasionally interjects his direct opinion on a matter. In this way he effectively draws upon the first person to include personal thoughts and intermittently provides additional information. The seldom-used second person heightens the sense that the author is speaking directly to the reader, and strengthens the connection to a younger audience. Overall, such perspective shifts capture the attention of the audience, young or old, help draw them into the Narnian world and experience.
The direct use of the first person narration becomes clear immediately, “I can’t tell you how his friends spoke to him, for he had none,” (1). Here, the “I” voice establishes authority with the reader, providing additional information on the character of Eustace. However, the use of the word “I” does not dominate the majority of the text. Instead, it is used sparingly as Lewis wishes to shed additional light on a specific instance, or to develop an idea more, “But she didn’t like the look of her own face with that hair and beard, and went on. (I don’t know what the Bearded Glass was for because I am not a magician.)” (160). In this instance, the voice of Lewis is parenthetically placed as to give the reader the sense of secrecy. S/he believes that s/he has been given classified information, and for a young audience, this works well to draw their attention.
Another way that Lewis encourages his readers to participate in the action of the story comes as he uses the second person narration style, “Something was crawling. Worse still, something was coming out. Edmund or Lucy or you would have recognized it at once, but Eustace had read none of the right books,” (89). Here, Lewis praises his reader for picking the “right books” and addresses him or her directly by calling out to “you”. Stylistically, he chooses the second person to draw specific attention, something that even the first person style may or may not achieve.
Through out the text, Lewis portrays an all knowing third person narrator as is seen in, “It was, however, clear to everyone that Eustace’s character had been rather improved by becoming a dragon,” (107), yet occasionally interjects his direct opinion on a matter. In this way he effectively draws upon the first person to include personal thoughts and intermittently provides additional information. The seldom-used second person heightens the sense that the author is speaking directly to the reader, and strengthens the connection to a younger audience. Overall, such perspective shifts capture the attention of the audience, young or old, help draw them into the Narnian world and experience.
The Use of Eustace
Although he is the most disliked character in the book, C.S. Lewis includes Eustace in this novel for a very important purpose: he is an outsider. Eustace's importance is established almost right away, because the opening of the book begins with "There was a boy called Eustace Clarence Scrubb, and he almost deserved it." This sets up not only a character that is essential to the understanding of the book, but also foreshadows that his character would be a nuisance throughout.
Eustace is the epitome of a character on a journey that represents an outside perspective. Calvino, Hau'ofa, and Wendt all used similar figures. Lewis creates a character like this in each book of the Narnia series, to give the perspective of an outsider. For those who are familiar with The Lion, The Witch, and The Wardrobe, they would know that Edmund's first experience in Narnia was quite traitorous. Instead of helping those in need he fell into the temptations of the queen. He feasted all day on Turkish Delight and gave away his siblings. Eustace's first experience is similar, because he does not appreciate the true value of this fantasy world. Eustace is constantly bitter even among a crew of happy travelers. He exaggerates the problems and constantly compares everything to his life back home. Eustace represents the typical traveler who is not prepared for a journey to a new place, and does not appreciate the value of such a trip. However, as the novel continues and Eustace goes through changes (both physical and spiritual), he is able to finally appreciate Narnia.
Just as Eustace changes as the novel progresses, so does the reader. For people familiar with the Narnia series or other similar books, they enjoy another great fantasy novel and may appreciate the underlying meanings. Those who "have not read the right kind of books" are now immersed in the world of fantasy. They would now know what a dragon is, for instance, just like Eustace. Lewis wrote this series for those who love fantasy, but also as an opportunity to expand the minds of those who only read mystery novels. By extension this can be applied to the world of travel. Often people will travel to a foreign place and immediately devalue the experience. However, all it takes is for that person to look at their own reflection and realize the truth, just like Eustace. The voyage of Eustace in this book shows that there will always be people who do not immediately see eye to eye with the others, but an open mind can reveal what is meaningful even to an outsider.
Eustace is the epitome of a character on a journey that represents an outside perspective. Calvino, Hau'ofa, and Wendt all used similar figures. Lewis creates a character like this in each book of the Narnia series, to give the perspective of an outsider. For those who are familiar with The Lion, The Witch, and The Wardrobe, they would know that Edmund's first experience in Narnia was quite traitorous. Instead of helping those in need he fell into the temptations of the queen. He feasted all day on Turkish Delight and gave away his siblings. Eustace's first experience is similar, because he does not appreciate the true value of this fantasy world. Eustace is constantly bitter even among a crew of happy travelers. He exaggerates the problems and constantly compares everything to his life back home. Eustace represents the typical traveler who is not prepared for a journey to a new place, and does not appreciate the value of such a trip. However, as the novel continues and Eustace goes through changes (both physical and spiritual), he is able to finally appreciate Narnia.
Just as Eustace changes as the novel progresses, so does the reader. For people familiar with the Narnia series or other similar books, they enjoy another great fantasy novel and may appreciate the underlying meanings. Those who "have not read the right kind of books" are now immersed in the world of fantasy. They would now know what a dragon is, for instance, just like Eustace. Lewis wrote this series for those who love fantasy, but also as an opportunity to expand the minds of those who only read mystery novels. By extension this can be applied to the world of travel. Often people will travel to a foreign place and immediately devalue the experience. However, all it takes is for that person to look at their own reflection and realize the truth, just like Eustace. The voyage of Eustace in this book shows that there will always be people who do not immediately see eye to eye with the others, but an open mind can reveal what is meaningful even to an outsider.
Monday, October 6, 2008
‘You never know til you get there’
‘You never know til you get there’ Lewis says, and how could he have more appropriately, and neatly tied the chords of our class discussions together on travel. When we depart, or embark upon any experience ‘travel’ or otherwise nothing is known until it is with us, or we are there. Also, he points out the relationship between time in Narnia, and time in the ‘real world’ that couldn’t be more precise. He says that time passes in Narnia without any formula to the time passed in reality, and when one travels, moves, learns, or experiences they often find that time seems to have moved very differently from normal. When we return from school, from work, from leisure travel, or study abroad sometimes it feels as though we were gone forever and yet never really left. The past has a funny way of playing tricks on us like that.
I do, however want to focus on Lewis’ idea of knowledge in relation to ‘arriving’ or experiencing. We say travel in class, and that is the general idea behind our literature but the honest idea, is experience. Weather it is the imagination, the reality, or a mix of both in stories, all of the pieces that we have read so far share the idea of experience as a means of education. We have already encountered some adventures in The Voyage of the Dawn Treader, but Lewis constantly reminds the reader of the power of learning and the power of literature when it comes to experience.
First, he makes sure to point out the types of studying, and the ways in which Eustace learns. Not that the subjects in themselves are evil, but the fact that it is not the subject matter that interests him but the grades is what is awful. He has no desire to learn, but a desire to look learned. The numbers, the calculated numbers are the characteristics that link him to the character of governor Gumpas. It is fantastical to imagine that one day one would genuinely find a need to have some profound knowledge of dragon’s but again it is not the simple that Lewis is concerned with it is the principle.
For instance, He says that the word ‘dragon’ would never have appeared in Eustace’s head, not out of stupidity but out of pure ignorance. He simply did not know the word for it. It is designed to make the reader understand the value of information, even the things that we can take for granted. People live in different worlds, even here in reality. It could be something as simple as a clothing designer, or a car brand that people may not have the monetary means to have ever experienced; or as profound as a religious sentiment that some have been sheltered from because of geography, or social convention.
Ignorance is a powerful thing, as we see in the story it has the ability to create these gaps, which in a land full of dragons, serpents, and talking mice could make things quite a bit difficult. And when the knowledge is available, as we see with Edmund these experiences have a way of calling upon knowledge from the past. Again Lewis counts on literature to lead the way yet again drawing contrast to our reality. When Eustace is more of a calculated student, reading those books that he will need to get the grades he wants, Edmund reads for pleasure and it is the detective stories that play a role in the understanding of the man at the bottom of Lake Deathwater. It is interesting, then that Lewis calls some types of books the ‘wrong type’ yet I don’t think it would be fair to criticize him for that. It is the wrong books for that particular situation, he meant that Eustace had read, Edmund had read the right books for the situation he was in.
There is a strong relationship between knowledge, ignorance, and experience. I suppose we can’t really discredit any of them for their faults. Ignorance is natural , we have those experiences as an opportunity to gain knowledge, and in turn one day will be able to use whatever was reaped in hopes of having more control over the next experience we have. Yet again, though, you never know until you get there, and you won’t always have read the right type of book.
I do, however want to focus on Lewis’ idea of knowledge in relation to ‘arriving’ or experiencing. We say travel in class, and that is the general idea behind our literature but the honest idea, is experience. Weather it is the imagination, the reality, or a mix of both in stories, all of the pieces that we have read so far share the idea of experience as a means of education. We have already encountered some adventures in The Voyage of the Dawn Treader, but Lewis constantly reminds the reader of the power of learning and the power of literature when it comes to experience.
First, he makes sure to point out the types of studying, and the ways in which Eustace learns. Not that the subjects in themselves are evil, but the fact that it is not the subject matter that interests him but the grades is what is awful. He has no desire to learn, but a desire to look learned. The numbers, the calculated numbers are the characteristics that link him to the character of governor Gumpas. It is fantastical to imagine that one day one would genuinely find a need to have some profound knowledge of dragon’s but again it is not the simple that Lewis is concerned with it is the principle.
For instance, He says that the word ‘dragon’ would never have appeared in Eustace’s head, not out of stupidity but out of pure ignorance. He simply did not know the word for it. It is designed to make the reader understand the value of information, even the things that we can take for granted. People live in different worlds, even here in reality. It could be something as simple as a clothing designer, or a car brand that people may not have the monetary means to have ever experienced; or as profound as a religious sentiment that some have been sheltered from because of geography, or social convention.
Ignorance is a powerful thing, as we see in the story it has the ability to create these gaps, which in a land full of dragons, serpents, and talking mice could make things quite a bit difficult. And when the knowledge is available, as we see with Edmund these experiences have a way of calling upon knowledge from the past. Again Lewis counts on literature to lead the way yet again drawing contrast to our reality. When Eustace is more of a calculated student, reading those books that he will need to get the grades he wants, Edmund reads for pleasure and it is the detective stories that play a role in the understanding of the man at the bottom of Lake Deathwater. It is interesting, then that Lewis calls some types of books the ‘wrong type’ yet I don’t think it would be fair to criticize him for that. It is the wrong books for that particular situation, he meant that Eustace had read, Edmund had read the right books for the situation he was in.
There is a strong relationship between knowledge, ignorance, and experience. I suppose we can’t really discredit any of them for their faults. Ignorance is natural , we have those experiences as an opportunity to gain knowledge, and in turn one day will be able to use whatever was reaped in hopes of having more control over the next experience we have. Yet again, though, you never know until you get there, and you won’t always have read the right type of book.
Wednesday, October 1, 2008
Service: a way of life.
As I look back to freshmen year, I remember entering my first Biology class with butterflies in my stomach. I grab a seat next to a girl with a bright smile; she said “I’m guessing you’re freshmen?” I feel my face flush with fire, and confirm her inquiry. I guess I had the word “freshmen” written on my forehead. Lucky for me, the girl was a sophomore who was very outgoing and friendly. She began to tell me about her freshmen year and how “CCSJ” really helped her meet new people and gain a better understanding of the Jesuit tradition. Then she realized that I had no clue what CCSJ stood for, and began talking about all of the volunteer opportunities available, especially for pre-heath students. Her excitement about CCSJ was contagious, so after class I traveled down into what she called “the bat cave” or Cohn Hall. At the time I didn’t understand how much this trip to CCSJ would impact my years to come at Loyola.
My life was forever changed by that moment. I began to volunteer at Mt. Washington Pediatric Hospital, which inspired me to volunteer with other corporations. So I began volunteering with Habitat for Humanity, Meet and Eat, and St. Ambrose swim lessons. Each individual experience has taught me something new, and helped me see that service should be more then a one time event, but a practice present throughout life.
My appreciation for service has shown to bring more then just a positive experience, but a habitual need for service in my life. For example this semester I began the year off waiting for St. Ambrose swim lessons to start, without them I felt my stress level becoming more extreme. As soon as the first lesson was finished, my whole aspect on homework and class became more optimistic. The kids allow me to relax and release stress, while we provided them a safe haven to retreat, relax, and play. This mutual existence of happiness represents the positive aspects that result in service. Our relationship benefits both parties and provides everyone with a more positive attitude.
Service is the cycle of life, and by helping others, you help yourself in the understanding of life as a whole. The experiences hold a place in your heart forever and each individual occurrence transforms past perspectives and outlooks on life, aiding in spiritual growth and maturation. These volunteer opportunities taught me to learn through ‘contact’ and as Kolvenbach states, “When the heart is touched by direct experience, the mind may be challenged to change” (34). I cherish every volunteer experience that I have done because each one has somehow touched my heart in a special way. Kolvenbach allowed me to see that without the Jesuit education, my life would feel somewhat empty, because I would not have been able to see the impact of service on my education and life as a whole.
Also Kolvenbach reflects on the meaning of Jesuit tradition in “The Service of Faith and the Promotion of Justice”, by discussing the importance of service and faith as a mutual relationship, and with out one the other cannot exist. “Personal involvement is the catalyst for solidarity which then gives rise to intellectual inquiry and moral reflection” (34) and through service a person receives more then hours of volunteer work to put on a résumé, but an experience to live by. These experiences help build the volunteer’s knowledge as a whole, inside and outside the classroom. When Kolvenbach refers to “moral reflection”, it makes me look back on my volunteer experiences and realize that each experience has brought me to think back on my faith and try to understand the situation at large.
Since I’m not a very religious person, ‘moral reflection’ allow me to see that faith can be in many forms. For instance, I have faith in the kids I work with; I know they can achieve anything they can imagine. This faith demonstrates a connection to service and the promotion of justice. My faith rests in the future, hoping that the kids will continue to learn and be inspired by the volunteers and catch the contagious act of service and apply it to their education.
My life was forever changed by that moment. I began to volunteer at Mt. Washington Pediatric Hospital, which inspired me to volunteer with other corporations. So I began volunteering with Habitat for Humanity, Meet and Eat, and St. Ambrose swim lessons. Each individual experience has taught me something new, and helped me see that service should be more then a one time event, but a practice present throughout life.
My appreciation for service has shown to bring more then just a positive experience, but a habitual need for service in my life. For example this semester I began the year off waiting for St. Ambrose swim lessons to start, without them I felt my stress level becoming more extreme. As soon as the first lesson was finished, my whole aspect on homework and class became more optimistic. The kids allow me to relax and release stress, while we provided them a safe haven to retreat, relax, and play. This mutual existence of happiness represents the positive aspects that result in service. Our relationship benefits both parties and provides everyone with a more positive attitude.
Service is the cycle of life, and by helping others, you help yourself in the understanding of life as a whole. The experiences hold a place in your heart forever and each individual occurrence transforms past perspectives and outlooks on life, aiding in spiritual growth and maturation. These volunteer opportunities taught me to learn through ‘contact’ and as Kolvenbach states, “When the heart is touched by direct experience, the mind may be challenged to change” (34). I cherish every volunteer experience that I have done because each one has somehow touched my heart in a special way. Kolvenbach allowed me to see that without the Jesuit education, my life would feel somewhat empty, because I would not have been able to see the impact of service on my education and life as a whole.
Also Kolvenbach reflects on the meaning of Jesuit tradition in “The Service of Faith and the Promotion of Justice”, by discussing the importance of service and faith as a mutual relationship, and with out one the other cannot exist. “Personal involvement is the catalyst for solidarity which then gives rise to intellectual inquiry and moral reflection” (34) and through service a person receives more then hours of volunteer work to put on a résumé, but an experience to live by. These experiences help build the volunteer’s knowledge as a whole, inside and outside the classroom. When Kolvenbach refers to “moral reflection”, it makes me look back on my volunteer experiences and realize that each experience has brought me to think back on my faith and try to understand the situation at large.
Since I’m not a very religious person, ‘moral reflection’ allow me to see that faith can be in many forms. For instance, I have faith in the kids I work with; I know they can achieve anything they can imagine. This faith demonstrates a connection to service and the promotion of justice. My faith rests in the future, hoping that the kids will continue to learn and be inspired by the volunteers and catch the contagious act of service and apply it to their education.
Spiritual comfort
As a foreign student who had already heard about the Jesuits, I thought it was interesting to learn more about the ideas of Jesuit higher education in America. I realized they endeavor to help the needy ones in their community. This is an expression of their Christian faith and of a desire to promote justice. This is a commendable initiative in this increasingly selfish and individualistic society.
Actually, those ideas are not new for me since I am a Christian who strive to live according to Bible principles. All Bible readers know that ‘‘ faith without works is dead’’ (James 2 :24-26), in other words I think that it is difficult to define faith without a ‘‘promotion of justice’’. However, I think that this phrase may be problematical because each individual or each group of individuals has his or their conception of justice but also of the way to achieve it. Kolvenback gives some indications about what justice is : ‘‘it requires an action-oriented comitment to the poor with a courageous personal option’’. I think that this comitment should not be only physical but also spiritual. I mean that it is important to attend the physical needs of people who are sick, hungry or thirsty but very often, their situation makes them depressed, mentally fragile. Thus, they need more then a physical help, they need to be comforted with well-chosen words that will print into their hearts. For instance Kolvenbach invites each professor to ask ‘‘a legitimate question, even if it does not sound academic : ‘When researching and teaching, where and with whom is my heart ?’’’ In other words sharing our knowledge with others is part of our ‘‘service of faith’’.
I am part of a Bible student group that likes to share positive and comforting thoughts from the Bible with people we meet. It is such a wonderful and practical Book from which one can draw strenght and advice to cope with anxieties, depression, economical problems, sickness…In order to touch people from all horizons, origins and languages, some of us try to learn a new language or use the one that we already know in order to reach the heart of these people. For example, when I was in Guadeloupe, my family and I were part of an English Bible student group and we would visit English speaking people, most of them from the neighboring island of Dominica. People usually appreciated when we talked to them in their mother language because they felt dignified and were inclined to listen more easily what we wanted to share with them. As a matter of fact, some of them undergo hardships because they are foreigners. They may be despised by the local population even if they come from another island like ours in the Caribbean. It is also difficult for them to find jobs when they don’t have papers. My dad and I used to pay visits to a Dominican man who was dialysed and suffered a lot. He appreciated our visits because we would listen to him a lot, be nice and smiling. We would also show him passages from the Bible that say that God really cares for him and the promises that he made to us, promises that he shall fulfill soon. When we would leave he would say thank us for coming and he looked foward to the next week. I like this form of community service because it gives me an opportunity to comfort downhearted people thanks to my knowledge of the Bible.
Furthermore, this form of community service allowed me to travel by meeting other cultures in my own country. As a matter of fact, some friends of mine belong to Spanish and Creole Bible student groups and I had the opportunity to accompany them and meet people from Dominican Republic and Haiti. Most of the time, these people fled their country for economical reasons and hope to find a better life in Guadeloupe. But very often it is the contrary. When we talk to them in their language, we become like extended family members . Most of the time there is a fruitful exchange : we share spiritual thoughts but also elements of our cultures.
Actually, those ideas are not new for me since I am a Christian who strive to live according to Bible principles. All Bible readers know that ‘‘ faith without works is dead’’ (James 2 :24-26), in other words I think that it is difficult to define faith without a ‘‘promotion of justice’’. However, I think that this phrase may be problematical because each individual or each group of individuals has his or their conception of justice but also of the way to achieve it. Kolvenback gives some indications about what justice is : ‘‘it requires an action-oriented comitment to the poor with a courageous personal option’’. I think that this comitment should not be only physical but also spiritual. I mean that it is important to attend the physical needs of people who are sick, hungry or thirsty but very often, their situation makes them depressed, mentally fragile. Thus, they need more then a physical help, they need to be comforted with well-chosen words that will print into their hearts. For instance Kolvenbach invites each professor to ask ‘‘a legitimate question, even if it does not sound academic : ‘When researching and teaching, where and with whom is my heart ?’’’ In other words sharing our knowledge with others is part of our ‘‘service of faith’’.
I am part of a Bible student group that likes to share positive and comforting thoughts from the Bible with people we meet. It is such a wonderful and practical Book from which one can draw strenght and advice to cope with anxieties, depression, economical problems, sickness…In order to touch people from all horizons, origins and languages, some of us try to learn a new language or use the one that we already know in order to reach the heart of these people. For example, when I was in Guadeloupe, my family and I were part of an English Bible student group and we would visit English speaking people, most of them from the neighboring island of Dominica. People usually appreciated when we talked to them in their mother language because they felt dignified and were inclined to listen more easily what we wanted to share with them. As a matter of fact, some of them undergo hardships because they are foreigners. They may be despised by the local population even if they come from another island like ours in the Caribbean. It is also difficult for them to find jobs when they don’t have papers. My dad and I used to pay visits to a Dominican man who was dialysed and suffered a lot. He appreciated our visits because we would listen to him a lot, be nice and smiling. We would also show him passages from the Bible that say that God really cares for him and the promises that he made to us, promises that he shall fulfill soon. When we would leave he would say thank us for coming and he looked foward to the next week. I like this form of community service because it gives me an opportunity to comfort downhearted people thanks to my knowledge of the Bible.
Furthermore, this form of community service allowed me to travel by meeting other cultures in my own country. As a matter of fact, some friends of mine belong to Spanish and Creole Bible student groups and I had the opportunity to accompany them and meet people from Dominican Republic and Haiti. Most of the time, these people fled their country for economical reasons and hope to find a better life in Guadeloupe. But very often it is the contrary. When we talk to them in their language, we become like extended family members . Most of the time there is a fruitful exchange : we share spiritual thoughts but also elements of our cultures.
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