This gem of a book covers many topics brought to focus in the wake of 911. Regarding “the problem of suffering,” it makes sense to contemplate the nature of suffering given that Christ, Mary, and most of the Saints – including the first Pope, Peter the Apostle – all suffered. This confounds atheists who question how suffering could be allowed by a benevolent God and tragic events raise this eternal discussion anew. Quite apart from most Protestants, Albacete, along with Walker Percy, Stephen Colbert, and others including Aram had similar views on “the problem of suffering.” Due to its personal nature suffering is something that cannot be shared. Though unquantifiable, co-suffering with another is possible and beneficial, as it is distinct from mere sentimentality or popular pity which has limits to the giver and to the receiver. (Unlike most international tv commercials, many American commercials are violently sentimental). To co-suffer with another requires the knowledge and the acceptance of an imperfection at the core of humanity which is something some (for example, Nazi´s) cannot do. Suffering evokes compassion in others which is among the holiest of virtues and is at the sacred heart of Jesus Christ. Personal suffering offers the possibility of “creative thinking” which leads to new insights as opposed to mundane speculation which reinforces mediocrity and the status quo. Likewise, suffering offers the opportunity for transcendence, to have a deeper relationship with God. In this sense, and different from mainstream thinking, suffering (which is never something we invite, but is inevitable) can be thought of as a gift. Jung said: “Neurosis is always a substitute for legitimate suffering.”
In the book, airport terminals are described by Albacete as “transient, surreal places that in some ways represent a kind of purgatory on earth.” For Albacete, and the latest succession of Popes, the most serious threat to humanity is not from communism, fascism, or terrorism – but from an all-encompassing embrace of “modernity.” Albacete sees a slow but increasing erosion of the defining characteristics of human beings which includes compassion for others, particularly those unlike ourselves. The worship of celebrity for the sake of celebrity (spectacle over substance was Chris Hedges´ term for this phenomena), technological innovation without an underlying morality, excessive individualism, and materialism combined with moral relativism (the sum of which is sometimes referred to as the “Culture of Death”) could result in a world largely devoid of spirituality that will increasingly dehumanize us to the point where some people will be seen as “expendable”.
Albacete also said: “Science, and the wonder it evokes in us, is not only not an obstacle to belief, it is a privileged path to it.” He was also a man of science who claimed: “Science cannot, and will not, ever be able to explain the most important things (e.g., science tells us nothing about the observing self) and scientific discoveries are always evolving and lead to more questions which is why we should not devalue the importance of mystery.” According to Albacete: “It may be that, in the end, wonder and a mystery are all we are left with.”