Professional Documents
Culture Documents
HIGHER EDUCATION
A Policy Series Guided by the Principles of Ex Corde Ecclesiae
Evangelization, Conversion, and the Crisis of Faith (San Francisco: Ignatius Press, 2007). Brennan Pursell, Ph.D.
DeSales University
would be difficult to realize in the present American culture. John P. Hittinger, Ph.D.
Nevertheless, Newman’s influence can be seen in various papal Professor of Philosophy
statements and documents issued by Pope John Paul II and Pope Center for Thomistic Studies
Benedict XVI, as well in the increasing number of new Catholic University of St. Thomas (Houston)
Both Popes have emphasized that the greatest challenge to Univ. of Windsor; and St. Thomas More
Catholic education, and the greatest contribution the university College, Univ. of Saskatchewan
can make to the culture, is to restore to that culture the convic- Rev. Joseph Koterski, S.J., Ph.D.
tion that human beings can grasp the truth of things and con- Associate Professor of Philosophy,
sequently know their duties to God, themselves and others. As Fordham University
Newman insisted, philosophy and theology are essential for uni- Msgr. Stuart W. Swetland, S.T.D.
versity education. Vice President for Catholic Identity
www.CatholicHigherEd.org
Newman’s University in Today’s American Culture
by Rev. C. John McCloskey III, S.T.D.
December 2008
This paper is available online at The Center for the Study of Catholic Higher Education’s website,
www.CatholicHigherEd.org
For its very foundation, Newman would demand that the university recognize the exis-
tence of objective truth and insist that we, with our will and intellect, are bound to submit to it.
Without this affirmation and belief that our Faith has a truth-claim that is universal in its scope,
there simply cannot be any mission. Pope John Paul II reminded the American bishops of this
point in Veritatis Splendor:
The greatest challenge to Catholic education in the United States today, and the great contribution
that authentically Catholic education can make to American culture is to restore to that culture the
conviction that human beings can grasp the truth of things, and in grasping that truth can know their
duties to God, to themselves, and their neighbors. . . . The contemporary world urgently needs the
service of educational institutions that uphold and teach that truth is “that fundamental value with-
out which freedom, justice, and human dignity are extinguished” (VS, no. 4) [emphasis added].
Pope Benedict XVI, Address to Catholic Educators at The Catholic University of America (April 17, 2008).
Pope John Paul II, Ad Limina Address to American Bishops, VI (May 30, 1998), no.3.
Truth is the fundamental value, and it can be known by the use of our reason. Newman
would insist on the required teaching of Catholic philosophy in a Catholic university, building
on the Thomistic foundation of moderate realism. How can a student - or a professor, for that
matter - engage our neo-pagan, post-modern culture without a firm grounding in metaphysics,
epistemology, and nature (Aristotelian physics)? It simply is not possible.
Philosophy alone certainly is not enough, but it is indispensable as a preparation for what
must follow. Newman also saw theology as indispensable for university education. As he put
it: “University teaching without theology is simply unphilosophical. . . . Theology is surely a
branch of knowledge: how then is it possible for it to profess all branches of knowledge and
yet to exclude from the subjects of its teaching one which, to say the least, is as important and
as large as any of them?” Is it too much to ask that our universities acknowledge that there is
such a thing as objective truth that can be grasped by natural reason and that prepares us for
the truths of supernatural Revelation?
This is not simply a question of mandata and forced oaths, but a love of the authority of
the Church that is not simply Ex corde Ecclesiæ but rather “Ex corde Universitatis” itself. Ex corde
Ecclesiæ tells us that if Catholic universities are to become leaders in the renewal of higher edu-
cation, they must first have a strong sense of their own Catholic identity. This identity is not es-
tablished once and for all by the institution’s origins, but comes from within the Church today
and always, speaking from the heart of the Church (Ex corde Ecclesiæ). The Catholic identity of
a university should be evident in its curriculum, in its faculty, in student activities and in the
quality of its community life.
Pope Benedict agrees:
This same dynamic of communal identity—to whom do I belong?—vivifies the ethos of our Catho-
lic institutions. A university or school’s Catholic identity is not simply a question of the number of
Catholic students. It is a question of conviction—do we really believe that only in the mystery of the
Word made flesh does the mystery of man truly become clear (cf. Gaudium et Spes, 22)? Are we ready
to commit our entire self—intellect and will, mind and heart—to God? Do we accept the truth Christ
reveals? Is the faith tangible in our universities and schools? Is it given fervent expression liturgically,
sacramentally, through prayer, acts of charity, a concern for justice, and respect for God’s creation?
Only in this way do we really bear witness to the meaning of who we are and what we uphold.
Catholic identity is no infringement upon the university’s nature as a true center of learn-
ing, where the truth of the created order is fully respected but also ultimately illuminated by
the light of the new creation in Christ. Catholic universities understand that there is not a con-
tradiction between the free and vigorous pursuit of the truth and a “recognition of and adher-
Pope John Paul II, Ex Corde Ecclesiæ (August 15, 1990), no. 27.
7 Pope Benedict XVI, Op. cit.
8 John Henry Newman, The Idea of a University, Loyola Press, 1927, Discourse IX, “Bearing of Theology on Other
Branches of Knowledge.”
Pope John Paul II, Ad Limina address, VI, no. 8.
Teachers and administrators, whether in universities or schools, have the duty and privilege to en-
sure that students receive instruction in Catholic doctrine and practice. This requires that public
witness to the way of Christ, as found in the Gospel and upheld by the Church’s Magisterium, shapes
all aspects of an institution’s life, both inside and outside the classroom. Divergence from this vision
weakens Catholic identity and, far from advancing freedom, inevitably leads to confusion, whether
moral, intellectual or spiritual.10
Newman was a man of profound intellect who also, even with his retiring manner, was
a man of action. If he were with us today, I think he would carefully study the situation and
make some judgments and pointed suggestions on how a Catholic college or university in the
twenty-first century should not simply engage the culture but, rather, evangelize it. After all,
was not a large part of the problem of the decline of the Catholic universities in the last thirty-
five years of the last century due to an eagerness to fit in, to be assimilated, to be accepted at
the cost of throwing away their heritage, tradition, and truth claims? Newman was prophetic
in many ways. Liberalism, which he defined above all as “religious indifference,” partly drove
him out of Anglicanism, and he would not be shocked to see how the same had infiltrated with
such devastating results into dozens of Catholic universities in this country.
Newman was, above all, a man of the Church. Even though he had strong opinions, always
well founded and explained, he looked to the Church for guidance and was docile and obedi-
ent to the indications he received both from Rome and from the ordinary in whose diocese he
served. As such, he would have paid special attention to the concrete indications given to the
American hierarchy over the course of the many decades that have passed since the Second
Vatican Council, a Council that he so deeply influenced as the “invisible peritus.” These strong
and clear messages have been delivered in various documents of the Roman Curia, particularly
from the Congregation for Catholic Education, and also in pointed remarks to the American
bishops in the quinquennial ad limina addresses.
Pope John Paul II, like his successor, was a keen admirer of Newman, as is evidenced by
various statements throughout his pontificate, including quotations of Newman in papal docu-
ments and most notably in the Catechism of the Catholic Church. John Paul II and our present Holy
Father arguably are also the popes in history who could be best described as university men
from their student days through their many years as professors and also as bishops responsible
for Catholic university faculties in their own archdioceses. I do not know if the two popes ever
read The Idea of a University, but they certainly have shown familiarity with Newman’s thought
on education. In fact, one of the documents issued in the reign of Pope John Paul II represents
insistent and clear pleading to engage the culture on Newman’s idea:
As we approach the third Christian Millennium, the Second Vatican Council’s call for generous dedi-
cation to the whole enterprise of Catholic education remains to be more fully implemented. Few areas
of Catholic life in the United States need the leadership of the bishops for their re-affirmation and
renewal as much as this one does. Any such renewal requires a clear vision of the Church’s educa-
tional mission, which in turn cannot be separated from the Lord’s mandate to preach the Gospel to
all nations.11
12 Ibid.
13 Ibid., no. 3.
If Newman were here today, he would no doubt see the importance of the Catholic universi-
ty’s sharing its revealed truth with the increasingly important sphere of science in our culture.
Scientism with no ethical bounds seems to be the predominant belief system for many educated
people. Newman was aware of the theories of Charles Darwin and commented on them in his
Letters and Diaries. Although a man of letters, like many Victorians, he was fascinated with the
natural sciences and the discoveries and technological advances that were being made through-
out the nineteenth century. He did not find them ominous or see them as a threat. He recog-
nized that the real threat was heresy, apostasy, or schism. He saw the liberal arts as including
not only the letters and languages but also the natural sciences, and he established chairs for
them in his University of Ireland and indeed acknowledged their importance in Idea. He would
have agreed with this statement by Pope John Paul II:
14 Congregation for Catholic Education, “The Catholic School on the Threshold of the Third Millennium” (December
28, 1997), no. 14.
15 Pope John Paul II, Ad Limina address, VI, no. 4.
16 Ibid., no. 7.
We are no longer an immigrant Church. Indeed, our problem, in part, is that we have been
too assimilated. Now is the time for renewal and revival, after thirty years of decline and fall.
Now is the time for a “second spring” in Catholic university education in the United States.
This reform and renewal will have consequences far beyond our borders—into the universal
Church. It is our moment to evangelize and engage and apply the saving balm of the heart and
mind of Christ to our society, which suffers much more from internal decay than it ever will
from outside terrorists.
Our Catholic universities should and must produce the leaders in this new century to show
the way. We have a few excellent small Catholic colleges. Let us produce larger Catholic uni-
versities according to the mind and heart of the Church and of Cardinal Newman, and many
of us will witness at least the beginnings of the “civilization of love and truth” that Pope John
Paul II and his successor, Pope Benedict XVI, have urged us to build. We can count clearly on
the intercession of John Henry Newman, whose influence in the ambit of Catholic university
life will continue to grow, most particularly in the United States.
17 Ibid., no. 6.